.

'

LIBRARY OF WELLESLEY COLLEGE

PRESENTED BY
Mrs. Rooes

o^uun

$y**J)

vt^,

THE APOSTOLIC FATHERS

SECOND PART
VOL.
II.

THE APOSTOLIC FATHERS

PART
S.
S.
II.

IGNATIVS.

POLYCARP,

REVISED TEXTS
WITH INTRODUCTIONS, NOTES, DISSERTATIONS, AND TRANSLATIONS.

BY
J.

B.

LIGHTFOOT,

D.D.,

D.C.L.,

LL.D.,

BISHOP OF DURHAM.

SECOND EDITION.
VOL.
II.

Uonfcon

MACMILLAN AND
AND NEW YORK.
1889
\_All

CO.

Rights

reserved.']

bo

2.:
.

(Eambritige

PRINTED BY

C. J.

CLAY, M.A.

AND

SONS,

AT THE UNIVERSITY PRESS.

TABLE OF CONTENTS.
SECOND VOLUME.

GENUINE EPISTLES OF
INTR OD UC TION.
(i)

S.

IGNATIUS.
PAGE

i 1
Au-

Circumstances

thorities for the text.

Previous editions.
present edition.
1.

of writing and order of the Epistles; (2) Exceptional position of the Letter to the Romans. Principles of the text and apparatus criticus of the

Symbols used.

TO THE EPHESIANS
Introduction

Text and Notes

Excursus on yevurjTos and dyevveros

2.

TO THE MAGNESIANS
Introduction

Text and Notes

3.

TO THE TRALLIANS
Introduction

........... .......... ........... .......... ...........

7
.

20 89 94 90
15 21

13-94

95140

Text and Notes

4.

140 182 141 143 149 150 182

105

97

104

TO THE

ROMANS

Introduction

Text and Notes

5.

188 234 189

185

183234

TO THE PHILADELPHIA NS
Introduction

...........

235282
237
248

Text and Notes

6.

247 282 326

TO THE SMYRNsEANS
Introduction

283326
285, 286

Text and notes

7.

287

TO POLYCARP
Introduction

327360
329, 330
.

Text and Notes

331

360

vi

TABLE OF CONTENTS.

ACTS OF MARTYRDOM.
PAGE

INTRODUCTION.
1.
(ii)

36347*
(i)

Different forms:
Acts,

Antiochene Acts, Greek,

(iii)

Latin,

and Syriac;

Roman
(v)
2.

Greek and Coptic;

Bollandist Acts;

(iv)

Armenian

Acts;

Acts of Metaphrast [363368].

relations.

Mutual

The Antiochene and Roman Acts independent.

Their contents.
3.

The

other Acts composite [368

377].

The same
[383
389].
4.

386];

Historic credibility, place, and date of the Roman Acts [377382]. internal evidence questions as regards the Antiochene Acts
:

external testimony (Chrysostom, Evagrius, the Menaea) [386

Possible nucleus of truth [389

391].

tribunician years [398

to Trajan's Eastern
5.

Chronology of Trajan's reign. Tables [391398]. Reckoning of Notes on the tables with special reference 404].

campaigns [404

418].

(2)

(1) Oct. 17, the original day [418422]. Dec. 20, the later day with the Greeks [422, 423]. (3) July 1, the the Latin commemoration 1, (4) Feb. Egyptian festival [423428].

The

festival of Ignatius.

[428430].

Lessons for his day [430, 431].

Translations of the reliques

[43I434]-

The year of the martyrdom. Pearson's disquisition [435, 436]. 6. Volkmar's theory that he was martyred at Antioch [436]. The testimony Statement of the Syriac Chronicle of John Malalas examined [437447]. Authorities for the 9th year of Trajan [448]. Chronicon of Eu[447]. Harnack's theory examined [452471]. Results of sebius [448452].
the investigation [471, 47 2 L
7.

Authorities for the texts of the Antiochene and

Roman

Acts.

Pre-

vious collations and editions [473, 474].

A.

ANTIOCHENE ACTS.
Text and Notes

477495

B.

ROMAN

ACTS.
496540

Text and Notes

TRANSLATIONS.
1.

GENUINE EPISTIES OF ACTS OF MAR TYRD OM.

Antiochene

S.

IGNATIUS

-543574
575

Ads

Roman

Acts

579

5^8

579

ADDENDA
INDEX

589598 5996i9

THE GENUINE
I.

EPISTLES.

genuine the Seven Epistles in the form in which they were current in the age of Eusebius have been stated already. Only a few additional words will be necessary

THE

REASONS

for accepting as

to explain the principles

which have been followed

in the

arrangement

of the epistles and These seven epistles were written in the early years of the second century, when the writer was on his way from Antioch to Rome, having
in the construction of the text.

been condemned
written at

to

beasts in the amphitheatre on his arrival.

death and expecting to be thrown to the wild They fall into two groups,

on his way. The letters to the and Romans, were sent from Smyrna, Ephesians, Magnesians, Trallians, while Ignatius was staying there and was in personal communication
two
different halting-places

with Polycarp the bishop. The three remaining letters, to the Philadelto the Smyrnseans, and to Polycarp, were written at a subsequent phians, stage in his journey, at Alexa?idria Troas, where again he halted for a
time, before crossing the sea for Europe.

The

place of writing in every

case

determined from notices in the epistles themselves. The order in which they are printed here is the order given by Eusebius {H.E. iii. 36). Whether he found them in this order in his
is

manuscript, or whether he determined the places of writing (as

we

might determine them) from internal evidence and arranged the epistles accordingly, may be questioned. So arranged, they fall into two groups, The letters themselves however according to the place of writing.
contain no indication of their chronological order in their respective groups ; and, unless Eusebius simply followed his manuscript, he must

have exercised his judgment in the sequence adopted in each group,

e. g.

Ephesians, Magnesians, Trallians, and Romans.

IGN.

II.

THE GENUINE EPISTLES

The two groups, besides having been written at different places, are All the separated from each other by another distinctive feature. epistles written from Smyrna are addressed to churches which he had
other hand

not visited in person but knew only through their delegates. On the all the epistles written from Troas are addressed to those,
(as in the case of the

whether churches

Philadelphians and Smyrnaeans)

whom he had already held personal communication at some previous stage in his journey. It has been seen that at some point in his journey (probably Laodicea on the Lycus), where there was a choice of roads, his
or individuals (as in the case of Polycarp), with
to

guards selected the northern road through Philadelphia and Sardis Smyrna. If they had taken the southern route instead, they would

have passed in succession through Tralles, Magnesia, and Ephesus, before It is probable that, at the point where the they reached their goal.
roads diverged, the Christian brethren sent messengers to the churches lying on the southern road, apprising them of the martyr's destination ;
so that these churches would despatch their respective delegates without delay, and thus they would arrive at Smyrna as soon as, or even before,

Ignatius himself.

The
the

first

group then consists of

at

letters

to

these three churches,

whose delegates had thus met him

Smyrna, together with a fourth to

them of his speedy arrival among them this last probably having been called forth by some opportunity (such as was likely to occur at Smyrna) of communicating with the

Roman

Christians apprising

The three are arranged in a topographical order (Ephesus, Magnesia, Tralles) according to the distances of these cities from Smyrna, which is taken as the starting-point.
metropolis.

had

The second group consists of a letter to the Philadelphians whom he visited on his way to Smyrna, and another to the Smyrnaeans with
he had stayed before going to Troas, together with a third to his

whom

friend Polycarp closing the series. The order however in the Greek
it

ms and

in the versions (so far as

can be traced) is quite different, and disregards the places of writing. In these documents they stand in the following order
:

i.

Smyrnaeans
Polycarp

5.

Philadelphians
Trallians
1

2.

6.
7.

3.
4.
1

Ephesians

Romans.

Magnesians
transposes Trallians and Philadelphians.

The Armenian Version however

OF
This sequence
is

S.

IGNATIUS.

the collection of the

consistent with the supposition that martyr's letters made at the time

we have here

who

writing to the Philippians says were sent to us by him, and others as

'The

many

by Polycarp, Epistles of Ignatius which as we had with us, we send

even as ye directed: they are subjoined to this letter' ( 13). But though this order, which is given in the documents, has high claims for consideration as representing the earliest form of the collected
to you,
epistles, I

have substituted the chronological arrangement of Eusebius

as

more

instructive for purposes of continuous reading.

Of
1.

the data for the text an account has been given already.
follows.

Our

documents are as

The Manuscript of

the Greek Original (G).

'

been, as Turrianus described

it,

emendatissimus

',

If this MS had we should have had

no further trouble about the

text.

But since

this is far

from being the

in settling the

case, the secondary authorities are of the highest

moment

readings.
2.

Among

these the Latin

literal

Version (L) holds the

first

place,

as

being an extremely purer form of the

interpolations

rendering of the original.

It exhibits

much

text,

and omissions which

it

being free from several corruptions and a few At the same disfigure the Greek.

time however

is

clear,

both from the contents of the collection and

from other indications (as described previously), that this version was translated from a Greek ms of the same type as the extant Greek MS ;

and therefore
limited.

its

value, as a check

upon the readings of

this ms, is

Whenever

GL

coincide, they

must be regarded as one witness,

not as two.

The Syriac Version (S) would therefore have been invaluable as 3. an independent check, if we had possessed it entire, since it cannot have been made later than the fourth or fifth century, and would have
exhibited the text

much

nearer to the fountain-head than either the

Greek or the Latin. Unfortunately however only a few fragments But this defect is (S S 2 S 3 ) belonging to this version are preserved.
,

made up

to

a considerable extent in two ways.

Collection

First.

We

have a
Version

rough Abridgment or

of Excerpts (2) from

this Syriac

for three epistles (Ephesians,

ment of a fourth

Romans, Polycarp) together with a frag(Trallians), preserving whole sentences and even

THE GENUINE EPISTLES

Secondly.

There

paragraphs in their original form or with only slight changes. is extant also an Armenian Version (A) of the whole,
the Syriac (S). tudes, that it

made from

This
is

last

underlying

its

often difficult to discern the original It will thus be seen that tertiary text.

however has passed through so many vicissiGreek reading

AS

have no inde-

pendent authority, where S is otherwise known, and that SAS must be regarded as one witness, not as three. There is likewise extant a fragment of a Coptic Version (C), in 4.
the Sahidic (Thebaic) dialect of the Egyptian language, comprising the first six chapters of the Epistle to the Smyrnaeans, besides the end of the

The date of this version is uncertain, though spurious Epistle to Hero. but the text appears to be quite independent of our probably early ; other authorities, and it is therefore much to be regretted that so little
is

preserved.
5.

Another and quite independent witness

is

the Greek Text of

the

Long Recension (g) of the Ignatian Epistles. The Latin Versio?i (1) of this Long Recension has no independent value, and is only important
as
assisting in

determining the original form of

this recension.

The

practice of treating it as an independent authority is altogether The text of the Long Recension, once launched into the confusing.

world,

which should be kept quite distinct from of Ignatius. For the purpose of determining that of the genuine Epistles the text of the latter, we are only concerned with its original form.

had

its

own

history,

The Long Recension was constructed, unknown author, probably in the latter half

as

we have

seen,

by some

of the fourth century, from the genuine Ignatian Epistles by interpolation, alteration, and omission. If therefore we can ascertain in any given passage the Greek text of
the genuine epistles which this author had before him,

we have

traced

the reading back to an earlier point in the stream than the direct Greek

probably even than the Syriac Version. This not always easy to do, by reason of the freedom and No rule of universal application can be capriciousness of the changes. laid down. But the interpolator is obviously much more given to
authorities,
is

and Latin however it

change at some times than at others ; and, where the fit is upon him, no stress can be laid on minor variations. On the other hand, where he adheres pretty closely to the text of the genuine Ignatius, as for
instance through great parts of the Epistles to Polycarp and to the Romans, the readings of this recension deserve every consideration.

Thus
because
it

it

will be seen that though this witness is highly important, cannot be suspected of collusion with other witnesses, yet it

OF
must be subject
lying
its

S.

IGNATIUS.

to careful cross-examination, before the truth understatements can be ascertained.

6. Besides manuscripts and versions, we have a fair number of Quotations, of which the value will vary according to their age and full account of these has been independence. given already.

that, though each authority separately may be regarded as more or less unsatisfactory, yet, as they are very various in kind, they act as checks one upon another, the
it

From

the above statement

will

be seen

one frequently supplying

just that
is

element of certainty which

adequate.

is

lacking

to the other, so that the result

fairly

Thus

will often give

what g withholds, and conversely. Moreover it will appear from what has been said that a combination of the secondary and capricious authorities must often decide a reading against the direct and
primary.

For

instance, the

combination

Ag

is,

as a rule, decisive in favour of a

reading, as against the more direct witnesses GL, notwithstanding that singly, or g singly, is liable to any amount of aberration, though in

different directions.

The foregoing account applies to six out The text of the Epistle to the Romans has had a

of the

seven

letters.

distinct history

and

is

This epistle was at represented by separate authorities of its own. an early date incorporated into the Antiochene Acts of Martyrdom,

and thus disconnected from the other

six.

In
It

its

new connexion,
(the

it

was disseminated and translated separately. only extant Greek MS which contains this
is

so happens that the

epistle

Colbertine)
six (the

even

less satisfactory

than the sole Greek ms of the other

Medicean); but on the other hand we have more than compensation for this inferiority in the fact that the Acts of Martyrdom (with the
incorporated epistle) were translated independently both into Syriac which are ex(S m ) and into Armenian (A ra ); and these two versions,
tant,

furnish

Metaphrast,
in

who compiled

two additional authorities for the text. Moreover the his Acts of Ignatius from this and another
Epistle
to

Martyrology, has retained the

the

Romans

in

his

text,

an abridged and altered form. though From this account it will be seen that the authorities
to the
(1)

for the Epistle

Romans
Those

fall

into three classes.

authorities,

which contain the

epistle

as part of the

These are the Greek (G), the Latin (L), the Syriac Martyrology. These (S m ), and the Armenian (A m ), besides the Metaphrast (M).
authorities

however are of

different values.

When

the epistle was

first

THE GENUINE

EPISTLES

incorporated in the Acts of Martyrdom, it still preserved a comparaWhen it has arrived at the stage in which it appears tively pure form. In this last form, in the extant Greek ms (G), it is very corrupt.

among

other corruptions,

it

exhibits interpolations

and

alterations

which

have been introduced from the Long Recension

(g).

The ms used by

the Metaphrast exhibited a text essentially the same as that of G. The independent Syriac Version (S) of which only a few (2) fragments remain, but which is represented, as before, by the Syriac Abridgment (S) and the Armenian Version (A).

The Long Recension (g), which in great parts of this epistle close to the text of the original Ignatius. keeps
(3)

Though
looked.

be constructed are

the principles on which a text of the Seven Epistles should sufficiently obvious, they have been strangely over-

The first period in the history of the text of the genuine Ignatius commences with the publication of the Latin Version by Ussher (1644), and of the Greek original by Isaac Voss (1646). The Greek of the The text Epistle to the Romans was first published by Ruinart (1689). of Voss was a very incorrect transcript of the Medicean ms, and in this
respect subsequent collations have greatly improved on his editio firinceps. But beyond this next to nothing was done to emend the Greek text.

Though some very obvious corrections are suggested by the Latin Version, these were either neglected altogether by succeeding editors or were merely indicated by them in their notes without being introduced into the text. There was the same neglect also of the aid which might have been derived from the Long Recension. Moreover the practice of treating the several mss and the Latin Version of the Long Recension independently of one another and recording them
co-ordinately with the Greek and Latin of the genuine Ignatius (instead of using them apart to ascertain the original form of the Long Recension, and then employing the text of this Recension, when thus
ascertained, as a single authority) threw the criticism of the text into Nor was any attention paid to the quotations, great confusion.

which in several instances have the highest value. Hence it happened that during this period which extended over two centuries from Voss to
Hefele
(ed.
1,

1839; ed.

3,

1847) and Jacobson (ed.

1,

1838; ed.

3,

1847) inclusive, nothing or next to nothing (beyond the more accurate collation of the Medicean ms) was done for the Greek text.

The second

period dates

from the publication of the Oriental

OF
versions

S.

IGNATIUS.

Syriac Abridgment with the Syriac Fragments by Cureton (1845, 1849), and the Armenian Version by Petermann (1849) New materials of the highest value were thus placed in the hands of
l .

the

critics

but, notwithstanding the interest which the Ignatian question

any proper use was made was due, at least in part, to a false solution of the Ignatian question. The text of Bunsen (1847), Cureton (1849), and Lipsius (1859), which started from the assumption that
excited, nearly thirty years elapsed before

of them.

In some cases the

failure

sarily

the Syriac Abridgment represented the genuine Ignatius, must neceshave foundered on this rock, even if the principles adopted had

been sound

in other respects. Petermann and Dressel (1857) however maintained the priority of the Seven Epistles of the Vossian text to the

Three of the Curetonian; and so far they built upon the true basis. But Petermann contented himself with a casual emendation of the text here and there from the versions; while Dressel neglected them
1863) and Hefele (ed. 4, 1855) also, which have appeared since the Oriental versions were rendered accessible, have been satisfied with recording
altogether.
in their

Jacobson

(ed.

4,

more recent

editions

some of the phenomena of these versions in their notes without applying them to the correction of the text, though they also were unhampered by the
false

Curetonian Abridgment.

theory which maintained the priority of the It was reserved for the most recent editors,

Zahn (1876), and Funk (1878), to make use of all the available materials and to reconstruct the text for the first time on sound and intelligible
principles.

The

text

these editions,

the same.

I have given was constructed independently of both and before I had seen them, but the main principles are Indeed these principles must be sufficiently obvious to those

which

who have
however

investigated

the materials with

any

care.

In the

details

my

views frequently differ from theirs, as must necessarily be

the case with independent editors ; and in some respects I have had the advantage of more complete or more accurate materials than were
accessible to them.

In the apparatus criticus, w hich is appended to the text, I have been anxious not to overload my notes with matter which would be Thus for instance, those divergences in irrelevant to the main issue.
T

1 The editio princeps of the Armenian was published at Constantinople in 1 783 but this version was practically unknown to scholars until Petermann's edition ap-

peared.

THE GENUINE EPISTLES

the several versions which, however interesting and instructive in themselves, cannot be supposed to represent various readings in the Greek
text, are carefully

excluded.

On

the other hand

it

has been

my

aim

to omit nothing

which could reasonably be thought to contribute to

this

the formation of a correct text.

In carrying out
served.
i.

principle, the following rules

have been ob-

various readings of the Greek Manuscripts of the genuine Ignatius (G), i.e. of the Medicean ms in the Six Epistles, and of the This is Colbertine in the Epistle to the Romans, are given in full.
also the case with the fragment of the Epistle to the Ephesians (G')

The

which

is

found in another Paris ms.

have not however thought

it

worth while to record differences of accent, or such variations as or o.v for orav, ovSe fiia for ovSe/u'a, etc., except where they had some real
interest.
2.

The

All these mss I have myself collated anew for this edition. readings of the Latin Version (L) are generally given from

This text it is printed in the Appendix. founded on a comparison of the two mss of the version, modified by other critical considerations which will be explained in their proper
the ultimate revised text, as
is

place.

It

did not seem necessary to give here the various readings of

these two mss (Lj,

tions occur,
I

2 ),

except in very rare cases.

it

Where such

varia-

have held

sufficient to call attention to the fact, refer-

ring the reader to the literal, every variation

text as restored to

Appendix itself. As the Latin Version is strictly which remains in the ultimate Latin text (i.e. the the condition in which presumably it left the hands
recorded, because every such variation represents,

of the translator)
or

is

may have represented, a corresponding variation in the Greek ms which the translator used.
readings of the different mss are not generally given. They will be found in the Appendix, where this version is printed at In length with an apparatus criticus of its own and a translation. admitting or rejecting divergences which this abridgment exhibits,
3.

In

like

manner the various

(25 x ,

Sjj,

2 3)

of the

Syriac Abridgment (2)

have been guided by the considerations already alleged. The few fragments which survive of the original unabridged Syriac Version (S) In the case of this and all the are also printed in the Appendix.
I

other Oriental versions Latin renderings are given in the critical notes
for the
4.

place.

sake of convenience and uniformity. The Armenian Version (A) has been described in the proper From the description it will have appeared that only a small

OF

S.

IGNATIUS.

proportion of its many divergences deserves to be recorded as bearing on the Greek text. In giving its various readings I have found Petermann's Latin translation of the greatest service; but I have myself

consulted the Armenian original as printed by him, in order that, so far as my slender knowledge of the language served me, I might not be

misled by the necessary distortion produced in passing through the medium of another language.
5.

The fragment

of the

Copto-Thebaic Version (C) will be found

Appendix, where it is published for the first time. It is ancient and literal enough to be an important authority as far as it goes, and I have therefore given all its variations. The Armenian and Syriac Versions of the Epistle to the 6. Romans in the Acts of Martyrdom (A m S m ), having been translated
in the
,

separately and directly from the Greek, are independent of each other and of the above-mentioned versions (A, S) in these languages. I have of the one and Moesinger's of the freely used Petermann's translation
other, but not without satisfying myself

by consulting the originals. the Metaphrast (M) for this same epistle is never The text of 7. quoted, unless supported by some other authority. In other cases his mode of compilation deprives his text of any weight. The mss of the Metaphrast are very numerous; the readings of some of these are given

by

Cotelier, Dressel,
8.

Zahn, and others.

of the

The Greek

Long

own

apparatus criticus in the

Recension (g) will be found with its Appendix. The limits within which it is

as an authority have been necessary for my purpose to quote its text In citing this recension I have given the indicated (p. 4). already
critical text

at

which

have myself arrived, without

(as

a rule) re(1).

mss or of the Latin Version ferring to the variations of the several These will be found in their proper place.

For convenience of reference

the symbols
:

give the following recapitulation of

G.

Greek Original (Medicean and Colbertine mss).

G'.

L.

Paris fragment of the Epistle to the Ephesians. Latin Version.

x,

L L
A.
S.

the mss of this Version.

Armenian Version.
Syriac Version.
Sj,

S 2 S 3 being the several collections of fragments belonging

, ,

to this version.

lO
C.

THE GENUINE EPISTLES

Coptic Version.

%
g.
1.

Abridgment of the Syriac Version. Greek Original of the Long Recension.

Latin Version of the

Long Recension.
alone
:

For the Epistle

to the

Romans

Am
Sm
.

Armenian Version

in the Martyrology.

M.

Syriac Version in the Martyrology. Acts of the Metaphrast.

The Greek and

volumes and pages of the standard editions

the pages of Cureton's Corpus Ignatianum.

Latin quotations from the fathers are given by the the Syriac quotations by ;

The
add.
prsef.
al.

following marks
1

and abbreviations are

are

also used.
in

Where

word or words

added or prefixed

the

authority subjoined. the divergence is so great in a version or recension, that no inference can be drawn as to the reading which the
J

Where

author of the version or recension had before him.

include passages which are less for determining a reading,
also

This

will

so

corrupt

as

to

be worth-

app.
def.

When

Apparently, the context, in which the word or words should occur,

is

wanting either from designed or accidental omission or from

om.

the imperfection of the ms or mss. When the context is there, but does not contain the

word or

words in question, dub. Where a word or expression is so translated or paraphrased, that the reading which it represents is uncertain,
marg.
s.

When

the reading

is

found

in the

margin of the authority

that

in

question.

Attached to
is

"an authority signifies

the reading of such

not given on express testimony, but authority from the silence of collators.
txt.

may be

inferred

When
text,

the authority quoted supports the reading adopted in the

edd.
in

When an authority is given as generally quoted, or as it stands the common editions, though some mss may be known or
it

suspected to have

otherwise.

OF
An
where

S.

IGNATIUS.
all

I I

authority is included in square brackets thus [g], in it is discredited by some special circumstances:

cases
(i)

e.g.

where the grammatical

forms are

so

close

as

to

be

easily
;

confused, as in the case of the singular and plural in the Syriac or (2) where the context in a version or recension is so altered
as to

impugn the

fidelity of

the author

or

the

scribe at

this

particular point; or (3)

where a passage may have been modified

in the process of quotation by the influences of the context. The words included in brackets of this form have reference to

the authority which has immediately preceded and which they explain or qualify in some way.

An
which

asterisk after
for

an authority
as

(e.g.

L*)

refers the reader to the

Appendix
is

particulars

to

the

reading of the

authority

so distinguished.

I.

TO THE EPHESIANS.

I.

TO THE EPHESIANS.
EPHESIANS belongs to the group EPISTLE of four letters written by the saint from Smyrna ( 21). He had not himself visited Ephesus on his way ; but the Ephesians had been apprised of his journey and had sent delegates to meet him at

THE

TO THE

Smyrna ( 1, 2, 21). The probable manner in which this information was conveyed to the Ephesians has been suggested above (p. 2). Ephesus was the nearest to Smyrna of those cities which are
recorded to have sent their delegates thither, the distance between the two places being about 40 miles (Strabo xiv. p. 632 TpiaKocnoi lkoctl

We are therefore prepared to find that the Ephesian delegacy was more numerous than that of any other church. The bishop Onesimus was there in person; and he was accompanied by four others who are mentioned by name, Burrhus, Crocus, Euplus, and Fronto
crraSioi).
( 1,
2).

hand Crocus
'

greatly in the Epistle to the Romans ( 10) ; while Burrhus the deacon is valued so highly by him that he requests the Ephesians to allow him This request was granted ; and we find to remain in his company.

names only are given. On the other singled out in this letter for special praise as having refreshed the saint and is mentioned also in affectionate terms

Of

the two last the

'

is

Burrhus with him at Troas, where he acts as his amanuensis (see the
note on
2).

Altogether Ignatius appears to have had much satisfaction in presence of these Ephesian delegates, whom he mentions
other letters written from

in the
all

his

Smyrna (Magn. 15, Trail. 13, Rom. 10). Of his intercourse with Onesimus their bishop more especially he speaks in He describes him as unspeakable terms of grateful acknowledgment.
'

16
in love
'

THE EPISTLE OF IGNATIUS

( i).

He

says that in a very brief space of time they

had held

much

spiritual communion (5). But not only was he moved by

gratitude to write this

letter.

He was

also deeply impressed with the previous history of the Ephesian Church. himself is the devoted speaks of it as renowned unto all ages '.

He

'

He

slave of such a church

( 8).

He

does not venture to

set

himself up

content to be their fellow-disciple. Nay, he will even look upon them as his trainers in the athletic contest for the
as their teacher
:

he

is

martyr's crown which awaits

him

( 3).

Above

all,

he remembers

their

companionship with Apostles; and remembering this, he is constrained to dwell on his own weakness as contrasted with their strength. They had escorted the blessed Paul on the way to martyrdom Paul who

of commemorating them in his letters ; and he himself would never fain tread in the same path ( 12). Of the character of this church he speaks most favourably. Onesimus
tires

commended them in the highest terms (yirepeiraivei). No had found a lodgment among them. They were steadfast in heresy maintaining doctrinal purity and good order ( 6). They were spiritually minded in all things ( 8). They owned no other rule of life but God Thus the Ephesian Church appears to have sustained the cha( 9). racter and profited by the warning which it received on the last occahimself had
sion

when

it is

directly

mentioned

in the Apostolic writings

'

know

thy works and thy labour and thy patience, and how thou canst not bear them which are evil, and didst try them that call themselves
Apostles, though they are not, and didst find them liars, and thou hast Name's sake and hast not fainted. patience and didst bear for

My

Nevertheless
love.

have

this against thee,

that thou didst leave thy

fallen

first

Remember
first

therefore from
ii.

and do the

works (Rev.

whence thou hast

5).'

and repent

had not found a home among them, it was hovering in their outskirts. Certain persons who came from a distance had attempted to sow the seeds of error among them, but had been These were doubtless the docetic teachers, who are repulsed ( 7). denounced in his other epistles. Hence the emphasis with which he dwells on the reality of the Passion in the opening salutation (iv TrdOei Hence also the prominence which he gives to the true d\r)0i.vu). of our Lord, where he has occasion to mention His two humanity
But, though heresy
'
'

natures

7,

18,
'

19,

20).

False teachers are described as 'violators

sense,

of the temple

in the worst

and as such condemned

to the

severest vengeance ( 16).

TO THE EPHESIANS.
As a

safeguard against the inroads of this heresy, the saint gives the Ephesians some practical advice. They must assemble themselves together more frequently than hitherto for congregational worship
( 5,

13).

No man

altar ( 5).

can eat the bread of God, if he keeps aloof from the More especially they must adhere to their bishop, as the
( 2, 3,
4,
5,

personal

centre of union

6).

The

silent

modesty of
Unity
will

Onesimus renders this warning the more necessary ( 6). thus be secured, and unity is the overthrow of Satan ( 13).

While enforcing these duties, Ignatius indulges in several metaphors, One such always vigorous, but sometimes extravagant, after his wont.

metaphor more especially demands attention, as containing a vivid In the reign appeal to the local experiences of an Ephesian audience.
of Trajan a munificent Roman of high rank, Gaius Vibius Salutaris, a citizen of Ephesus, gave to the temple of Artemis a large number of

gold and silver-gilt images. Among them are mentioned several statues of Artemis herself, one representing her as the Huntress, others as the Torchbearer; images of the Roman Senate, of the Ephesian Council, of the Roman People, of the Equestrian Order, of the Ephebeia, etc.

One

of the ordinances relating to his benefactions bears the

date February in the year of the Consuls Sextus Attius Suburanus 11 and Marcus Asinius Marcellus (a. d. 104) the same year in which,

Salutaris one Martyrology, Ignatius was put to death. an endowment for the care and cleaning of these images provided by and he ordered that they should be carried in solemn procession from the temple to the theatre and back again on the birthday of the

according to

goddess (6th Thargelion), on the days of public assembly, and at such other times as the Council and People might determine. They were to be escorted by the curators of the temple, the victors in the sacred The procession was to contests, and other officers who are named.
enter the city by the Magnesian gate and leave by the Coressian, so On entering the city it was to as to pass through its whole length.
it from gate to gate. of these benefactions on the The decrees, recording the acceptance conditions named, were set up on tablets in the Great Theatre,

be joined by the Ephebi who should accompany

where

they have
Inscr.
vi.

been recently
1

discovered

(Wood's Discoveries at

Ephesus

sq.).

The

and practice of carrying the images

sacred vessels belonging to the temple in solemn procession on the festival of the goddess and on other occasions doubtless existed long a new impulse before; but these benefactions of Salutaris would give At such a time the to the ceremonial. and add a new

splendour

IGN.

II.

THE EPISTLE OF IGNATIUS

saint

metaphor of the
festivals,

to the imagination of his

he

tells

would speak with more than common directness Ephesian readers, when, alluding to these pagan them that as Christians they all alike are priests and
Artemis

victors,

for they carry, not in their hands, as the votaries of

carry their images and treasures, but in their hearts, each his God, his Christ, his shrine ; that they too are duly arrayed for their festivities,

not indeed in ornaments and cloth of gold, but in the

of Jesus
9)-

commandments

Christ

which are

their holiday

garments (see the notes on

The Epistle to the Ephesians is the longest and most elaborate of This fact may be explained by his close the extant letters of Ignatius. relations with the Ephesian delegates, as well as by his respect for the
past history and present condition of the Ephesian Church, as already mentioned. Towards the close he enters upon what looks like a

But systematic discussion of the doctrine of the Incarnation ( 19). he breaks off abruptly, promising, if it be God's will, to send them a second tract ((3l{3Xl$lov) wherein he will continue the subject upon

which he has entered, the economy relating to the new Man Christ This promise he seems never to have fulfilled. At least Jesus' ( 20).
'

letter or treatise has ever been heard of. The hurry of his subsequent movements (Polyc. 8), perhaps also the direct interference of his guards {Rom. 5), may have prevented his carrying out his

no such second

intention.

The
'

following

is

an analysis of the epistle

Ignatius to the Church of Ephesus, which was blessed by God and predestined to glory through a true Passion, hearty greeting in
Christ.'
'

You have

your delegates to comfort

acted in a manner congenial to your nature, in sending me on my way to martyrdom. In welcoming

Onesimus I welcomed you all. You are indeed happy in your bishop, and should love him as he deserves (1). I thank you for sending Burrhus also, and I trust you will let him remain with me. Your other delegates too, Crocus more especially, have greatly refreshed me. Glorify Jesus Christ by unity and submission to your bishops and
presbyters
( 2).

do not say
fit

this, as if I

had a

right to

command.
will

Indeed
not
let

it

were much more be

silent.

for

me

to learn of you.

But love

me
Your

( 3).

bishops represent the will of Jesus Christ are to your bishop as the strings to the lyre. presbyters

The

TO THE EPHESIANS.
Let one harmonious chant
rise

one chorus singing up heaven, If my brief intercourse fellowship with God ( 4). with your bishop has been so blessed, what blessing will not attend
as
in accord.

to

from

Union

is

your unbroken communion with him

The

united prayer of the bishop

and the congregation is all powerful. He that stands aloof brings God's condemnation upon himself ( 5). If your bishop is silent, he The delegate of the Master only claims from you the more respect.
must be received as the Master Himself. I rejoice to hear so good an He tells me that heresy has found account of you from Onesimus. no home among you ( 6). Still certain persons are going about Shun them, as you would wild beasts. There teaching false doctrine. is only one Physician who can heal their wounds and He is flesh, as
;

well as spirit,

Man

as well as
I

God

7).

away

all

evil

desires.

am

devoted to

Be not deceived, but put the renowned Church of

Ephesus.

The

things of the flesh

the one of the other.

and things of the Spirit are exclusive With you even the things done in the flesh are

I have learned that certain the promptings of the Spirit ( 8). persons from a distance attempted to sow the seeds of false doctrine coming

among you

but you stopped your ears and would not

listen.

You

are

stones raised aloft to be fitted into the temple of God. You are holidaymakers, bearing your sacred things in festive procession ; and I rejoice that I am permitted to take part in your festivities ( 9). Pray for the

heathen, since repentance

is

still

possible for them.

Teach them by

your conduct
the

steadfastness in the faith.

Lord
1

in

by your gentleness, your humility, your prayers, your Requite them not in like kind, but imitate forbearance. In this way show that you are their your
;

brothers.

Be chaste and modest

is

( 10).'

The world

grace, let us at

If we value not the present drawing to a close. least dread the coming wrath. One way or another let

us be found in Christ Jesus, in whom I also hope to rise from the dead and to have my portion with the Christians of Ephesus, the scholars of
I cannot compare myself with you Apostles (11). you who were associates in the mysteries with Paul, who are mentioned by him in

every letter
service.

Meet together more frequently for eucharistic ( 12). These harmonious gatherings will be the overthrow of Satan.

There
these

is nothing better than peace This ye yourselves know. ( 13). Where Cherish faith and love the beginning and the end of life.

exist,

all
is

else

will

follow.

The

tree

is

known by

its

fruits.

not a thing of profession but of power ( 14). Doing Christianity The silence and with silence is better than not doing with speech.

20
the

THE EPISTLE OF

IGNATIUS.
Whosoever
Nothing
that
is

speech alike of the great Teacher were operative. understands His word will understand His silence also.

hidden from the Lord.

In

all

our doings

let

us

remember

we

are

His temples
kingdom.

15).

No

violators of the temple shall inherit

God's

by corrupt doctrine the warning is especially addressed. They and their hearers shall go into unquenchable fire ( 16). The Lord was anointed with ointment that He might breathe incorruption upon His Church. Shun the foul odour of false doctrine. Why should we perish in our folly, by refusing
those that
violate the faith
is

To

the grace of God (17)? I am the devoted slave of the Cross, which a scandal to the unbeliever. Away with the wisdom of this world
!

Our God Jesus

threefold

Christ was born a

Man

18).
it

This economy was

hidden from the Prince of

this world, until

was accomplished

this

mystery, the virginity of Mary, her child-bearing, and the death of Christ. It was revealed by a star of unwonted brightness.
All the powers of heaven were

dismayed

at its

appearing

for the

the overthrow of the reign of evil. This was the beginning of the end. The dissolution of Death was at hand
(

Incarnation of

God was

19).

If

it

please God,

will write

economy.

Only be

steadfast in the faith;

again and say more of this preserve the unity of the

body

render obedience to the bishop and presbyters ( 20).' 'My affectionate devotion to you and your delegates. I write this
;

from Smyrna. Remember me and pray for the Church in Syria, of which I am a most unworthy member. Farewell in God and Christ
(

")'

TTPOC
I

E0ECIOYC.
ty\

T/V AT IOC, 6

Kcti

Qeocpopos,
ecpecriovs

evXoy^jJLevn eV /uieyey
in the

TTpoc 6cj)eciOYc] npos

iwLaroXr] irpbs icpecriovs

iyvdrios

(with

marg.)

rod avrov

g* (with
ephesios
est

ia in the

marg.); Ignatius ephesiis L;

[ejus]

secunda

quae ad ephesios
r

ad
qui

A.

6 Kal]

GLg;
it is

(1111,

and so Rom.,

Polyc.)

(and so always, except

Hero, where

qui

et).

fieyeda] neyidrj G.

'Ignatius, called also Theophorus,

to

the question
deocpopos
;

of

Trajan

ko\

ris

to

the

which is was foreordained from the beginning to eternal glory, united and elected

Church of Ephesus, greatly blessed of God and

ccrnv

Ignatius

answers
(3)

'O XpicrTov e^cov iv arepvois.

The

metaphor of 'bearing God,' 'bearing

Christ,' is frequent in early Christian

power of a real Passion through the will of the Father and of Christ
in the

writers; e.g. Iren.

iii.

16. 3

portante

hearty greeting in Christ.'

i.

capiente et complectente filium Dei] v. 8. 1 assuescentes capere

et
'

homine

6 Kal Qeo(p6pos]

This word would

etportare

Deum'
inscr.).
1

be equally appropriate to the true Christian, whether taken in its active sense (deocpopos, bearing God, clad with God) or in its passive sense (6e6<popos, borne along by God, inspired by God) Clem. Alex. Strom.
;

on Smyrn.
reading in
et

(quoted by Pearson See also the Latin

vi.

20 'glorificate in corpore vestro'; comp. Tert. de Resurr. 10, 16, de Pudic. 16, Cypr. Test. iii. 11,
Cor.

portate

(lollite)

Deum

Dom.

Oral.

11.

Hence
'

Tertullian

vii.

13 (p. 882) dclos apa 6 yvcoariKos

rjdr]

Ka\

ayios,

deocpopcov

na\

dco-

comp. Strom, vi. 12 There can however be little (p. 792). doubt that it should here be taken actively and accentuated Qeocpopos; for (1) We have the authority of Ignatius himself below, 9, where the connexion of with feocpopoi
(popovp.evos;
vaocpopoi, xpiarortyopoi, ayiocpopoi, fixes
its

elsewhere, adv. Marc. v. 7, Ouomodo tollemus Deum in corpore perituro?' Compare also Clem. A\ex.Exc. Theod.

27

(p.

976) to 6eo(p6pov

y'iveo-6ai

rbv

avdpconov 7rpoo-e^c5y ivepyovpevov virb rov Kvpiov Kal Kadcnrep a cop a avrov (4) Even in later writers yiv6p.vov.

and

meaning
(2) It is

see also the analogous

prj

in other connexions this active sense prevails e.g. Greg. Naz. Epist. 102 (II. p. 96, Caillau) ro delvTrpoo-Kwelv deoCpopov dXKa Qeov avOptoTVOv
:

words
5.

(rapKo<p6pos, veitpocpopos,

Smyrn.

aapKocpopov,
deocpopov
p. 521 sq,

and

below

prj

crdpKa

so interpreted universally till a very late date, e.g. by the Syriac translator who renders it 'clad with

dXXd

Qeov

See other examples

Xpio-Toqbopos

ciudpco7ro(p6pov. in Pearson V. I.
s.v.

Suicer Thes.

Similarly

See also the altercation in Mart. Ign. Ant. 2, where in answer

God.'

be always active (see Phileas in Euseb. H. E,

seems

to

22
6ei
i

THE EPISTLE OF IGNATIUS

Qeou

waTpos
Gg*

TrXtipooiiaTi,

Trj

irpoitipi(r\ivr]

irpo
2:

TrXtjpwfxaTi]

(with a v.l.); perfectione

rrj] txt

A
;

et plenittidine

et perfcctae

see the lower note.

GLS[A]

add.

/ecu

g.

viii.

lOol xpt(TTo(f)6poi fiapTvpes)

while
is

It is

more probable

that this sur-

on the other hand nvevparocpopos commonly used in such a sense as

name was adopted by Ignatius himself,

as a token of his Christian obligations, than that it was conferred upon him by others, as a title of honour. For

to

suggest a passive meaning, 'inspired, borne along by the Spirit,' e.g. Hos. ix.
7 (lxx), Presbyt. in Iren. v.
5.

i,Herm.
i.

supposed references

to

it

in the

body

Mand. n, Theoph. ad Autol. 22, Dionys. Rom. in Athanas.

p.

9,

ii. I.

Op.

of his epistles, see the notes on Magn. It occurs in 1, Trail. 4, Smyru. 5.

But even here we are perhaps deceived, and

182,

and

frequently.

the opening of
stles;

all

his

genuine epiimitated by

and

in this

he

is

the idea of inspiration

may

be derived

equally well from the active irvevparo(p6pos 'a vehicle of the Spirit'; e.g. in Herm. Maud. 11 (a reference

Pseudo-Ignatius. The epithet however is not confined to him, but

the
is

applied freely to later fathers, especially to those assembled at any of

already cited) the word

may

be ex-

plained by an expression which occurs in the neighbourhood, e'xav tv iavrw

bvvap.iv irvevparos delov. Comp. Iren. iv. 20. 6 'videbitur Deus ab homi-

the great councils, as Nicasa; see Pearson V. I. 1. c. In his case however

it

has the character of a second

or surname, as the

name

mode

of

introduction, 6
Xos.

ical Qeotpopos,

shows;

nibus

qui portatit

Spiritum

ejus.'

The
is

passive

word

deocpoprjros,

which

comp. Acts xiii. 9 2ai>\os, 6 Kai IlavThis form of expression is ex-

also classical, is found occasionally in early Christian writers, e.g. Hippol.

(p.

tremely

common
C. I. G.

in inscriptions

Boeckh

2836

; e.g. 'Apiaro/cXf}? 6 kcu

Fragm. 123
i.

193 Lagarde), and

several times in Philo, e.g. de

43,
ii. 1

(1.

involved

in

pp. 658, 659). the word deocpopos

in
ii.

Somn. The idea

is

Zrjvcov, 2949 M. Avp. tterpcovtos KeXcros 6 Kal MiviTTivos, j 2 ^ 2 KaoTptKtos 'Aprepidoopos 6 Kai [' Apjpiavus, 339 'Epp.eias

6 Kal Airopis,
rj

found also
13

contemporary Stoic
8.

writers; e.g. Epictet. Diss.

12,

Kal 'PodoTri), Kal Tpvcpowa,

Iltcrror,

3387 $Xaovuz Tpv(pat,va 355 M.epe<rTparov rov 3675 Taios Tatov 6 Kal
Ma'ipa
1)

Qeov

7repi.(pepeis...ev
k.t.X.

aavrco

3737
-q

Kal

'HSovtj,

(comp. ii. 1 6. 33), Lucan PJiars. ix. 563 'Ille Deo plenus, tacita quern mente gerebat? The active sense therefore must be adopted, but the alternative of 'bear(peptis

avrov

4207

'EAez/77

quently. tradition that Ignatius was the very child whom our Lord took up in

Kal"A(p(piov, and so freFrom this epithet arose the

Kis arms (Mark

xviii.
2,

ix.

ing God' and 'wearing God' still remains. All the passages quoted however seem to show that the former
is

Luke

ix.

47),

36; comp. Matt, the passive

the sense of 6eo(p6pos here, though

'

the Syriac renders it God-clad,' and S. Paul's metaphor of 'putting on

being substituted for the and a literal sense being attached to the word. The groundless suspicion of Dus6e6(popo9

active Oeocpopos

terdieck
I. v.

(p.

89),

might suggest this meaning. The former sense indeed is imperatively

Christ'

A.

p. 38),

Bunsen (B. p. 33, Renan {Les Evangiles

p.
is

demanded below,

9.

xxvii), and others, that Oeocpopos a later insertion, has been refuted

TO THE EPHESIANS.
by Zahn
dence.
(/.

23
Smyrn. 11 Rom. 3 xpio-Tiaino-pos. These
comp.
peyeOos,

v.

A.

p.

69

sq).

It

goes

Church

itself;

directly in the teeth of all the evi-

dneXa^ov to

'lb\ov

Daille founded an objection

to the genuineness of the epistles on the use of this surname, urging that it

peyiOovs iariv 6 are the only other passages in Ignatius where piyedos occurs, and in

He is rearose out of the legend. futed by Pearson ( V. I. p. 520 sq), who shows that the converse was the case.
This opening rrj address contains several obvious reminiscences of Ephes. i. 3 sq. o
evXoyTifxevy k.t.X.]

both it refers not to God, but to the Church. We might be tempted by

the parallel,
ttjti

Rom.

rraTpbs

vylriaTov,

inscr. iv peyaXeioto connect iv

peyeSei

with Qeov naTpos,

but this
I. v.

would oblige us
paTi
p.

to interpret nX^pco-

Qeos
iv
rjpas

Kal 7rciTrjp...6

ivdcrrj
...

evXoyiq

...

evXoyrjO~as rjpas KaOus i^eXi^aTO

'fully,' 'richly' (as

Zahn

A.

415, while

ad

loc.

he compares
',

7rpo

Kara^oXrjs
...tt

Koapov,

Rom.

XV. 29 iv nXrjpeopaTi evXoylas)

elvm
fj

rjpds

...dpcopovs
ttjv

poopiaas

an interpretation which cannot,

think, stand.

tov 6eXrjalparos civtov... paTOs...8id 7rpoopia6evTes...icaTa ttjv (3ovXr)v tov

pas... Kara

evboKtav

tov

Qeov naTpbs
the plenitude

'

TrXr]pu>paTi~\

through

of God

deXrjpciTos avTOV...els to eivai rjpas See also eiraivov ho^r\s avrov. the notes on nXrjpapaTL below, and
els

where pleroma is Paul and S. John,

the Father] used, as by S.

on

pipr/Tal ovTes Qeoii

I,

and
1 1

for nrpb

in its theological sense, to denote the totality of the Divine attributes and powers see
:

aloovcou

comp. Ephes.
alcovcov.

iii.

mitci

6eo-w tcov

Though

npoS. Paul's

the excursus
sq.

on Colossians
is

p.

257

The

dative case

instrumental.

so-called

Epistle to the Ephesians was probably a circular letter, yet even on this hypothesis Ephesus was the principal Church addressed, and there was therefore a special propriety in the adoption of its language. This is analogous to the references
in the

To participation in the pleroma of God, or of Christ, we are indebted for all the gifts and graces which we possess John i. 16 ix. tov
;

nXrjpcopciTos

avTov

-qpeis

TvdvTes

iXa-

fiopev k.t.X.

The

expression before

Roman Clement

47) to the

in

First Epistle to the Corinthians, and Polycarp ( 3, comp. 9, n) to the

us should be compared especially with Ephes. iii. 19 Iva 7rXr]pG>drJTe els ndv ro 7rXtjp(opa tov Qeov, a passage

Epistle to the Philippians, where these fathers are writing to the same

which Ignatius probably had in his mind, as this same epistle of S. Paul
present to his thoughts throughout his opening salutation. See also Ephes. i. 23, where the nXrjpcopa is
is

two Churches respectively. The direct mention of the Epistle to the Ephesians, which is supposed to occur
at a later point in this letter ( 12

HavXov...os iv
vevei vpayi'), is

ivacrr)

emo-ToXfj

pvrjpo-

regarded as transfused wholly into the Church. Ignatius again uses this term in its technical sense, Trail.
inscr.
paTi.
r\v

extremely doubtful (see the note there) but the acquaintance of Ignatius with that epistle appears from other passages besides this ex;

Kai dcnvd^opai iv Tto nXrjpa)-

ordium,
iv

e.g.

Polyc.

5.

For the prominence of the pleroma in the Valentinian theology see Colossians p. 265 sq. For similar instances of phraseology, which was
afterwards characteristic of Valenti-

peyeOet]

Hn

peyedos
spiritual

describes
stature

The greatness! the moral and of the Ephesian

1

nianism or of other developments of

Gnosticism, in these epistles, see the

24

THE EPISTLE OF IGNATIUS

eU ho^av Trapafxovov,
Kal eKke\eyp.hr)v

aicovwv eluai did 7ravTOS

1

ctTpeTTrefer the

7)vo)fihr) Kal iKXeXeype'vy'] T)vwpe'vr)v

GLg;

but
:

2A

words
note.
est

to the

Church, and seem therefore to have read the datives

et (i.e.

see the lower

;

Their renderings are

iK\e\ey/jLti>r))

quae
the

ecclesia) perfecta et electa

et

2
is

(om. Kal
I

A.

In

word K^JD^OI
Kal

perfecta

the

quae perfecta same which

later (and

notes on
Trail,
i.

(pvo-ei,

Rom.

6,

Magn.

8,

must be regarded as a

if

The sentence would be simplified, we could venture on the reading

In this case
p.eye8os,

obvious) insertion, and if it existed in the original copy, it must have dropped out at a date anterior

very

Koi nXrjpcofiaTL.

to

like Trkrjpwixa,

would be attributed

to

any existing texts. The original form of the Syriac was not X^DE'BI

God

and here again a Valentinian

'

and perfected (fulfilled),'

tinge would be given to the language of Ignatius, for pLeyedos appears to

in the
1

as it stands Curetonian MSS, but KvD1E>3

have had a technical sense with

:

this

or

in (or by) the perfection (fulness)] some similar expression, as the

school comp. Iren. i. 2. 2 8ia to ' p.eyeBos tov fiadovs Kal to ave^ixy 1
ao-Tov toZ narpos,

Armenian rendering Petermann ad loc).

KvDIB'
in
is

shows

(see

The
i.

word

and esp. Anon, in Epiphan. Hcer. xxxi. 5 (see Stieren's Irenaeus, p. 916 sq) tfv Tives "Ewoiav
ecpaaav,
Tpoi

the rendering of rr\r}pwp.a

Rom. xi. 12, Ephes. 23, iv. 13. The substitution would be the more
easy, because the former word occurs in the immediate context as the

Xdpiu oIkciws, 8id to

avrr/v
6rjo-a.vpLo-p.aTa

iiriKexop-qy-qKivai

tov p.eyedovs
oi

to7s eK

tov p,eyedovs,
^tyrjv

rendering (or loose paraphrase) of

rjvcop.evrj.
1.

8e

a.\r)3evo-avT6s
81

npoo-qyo-

pevaav, oti
to.

ev6vp.r]o-ecos j0)pis

\oyov
cos

els]

ndvTa to p.eye0os eTe\eicoo-ev

npoelrrov,
77

els 'to

For the construction etvcu be destined for, reserved for'

eivat els enaiels

ovv

depdapros
prjf-ai

[atcovta]

(BovXridelo-a
p.

8eap.a

eOr/Xvve

to

comp. Ephes. i. 12 els to vov k.t.X., Acts viii. 23

Kpias...6pco ae ovto,
I

x^V v

7rl ~

eye 80s en opetjei dvanavo-ecos avTov; comp. the Valentinian use of p.eye6r\
i.

Cor. XIV. 22 al
'

yXcocrcrai els o-qp.el6v elcriv.

for 'powers' in Iren.

13. 6,
I

i.

14. 4,

napdp.ovov

aTpeirrov]

abiding

and

and

see also

i.

13.

3.

find

more-

over that in Syriac 'the greatness' (Snm) was used absolutely to To the signify the Divine Majesty.

unchangeable! Both adjectives must be connected with 8ogav, even though

we should read
wards
IO
(p.
;

f}vcop.zvrjv k.t.\.

aftervii.

comp. Clem.
866)
ecr6p.evos,

Al.
cos

Strom,

passage from
Syr.
1.

Ephraem Syrus

(Op.

elnelv, (pcos

p. 68),

quoted by Michaelis

eo-T<as Kal

p.evov

I8ia>s,

ttclvti]

nduTcos

(Castell. Lex. Syr. s. v. p. 843) for this use, add two examples from the

arpenTou.

For

Trapdp,ovos

comp.

Philad. inscr. x a P^ a**wos Ka l napdp.ovos', for aTpewTos, which is used especially of the unchangeable things of eternity, see e.g. Clem. Horn. xx. 5

p.

Syriac of Clem. Recogn. p. 21 1. 28, 26 1. 7 (ed. Lagarde), both which passages are altered in the Latin of Ruffinus, perhaps because he did not understand this sense of p,eye6os.
It is

ciTpenTov yap [o 0eos] Kal del

cov,

Philo

km

Tr\rjpa>p.aTi is

possible therefore that this reading correct; but in the

it

Leg. All. [rbu Qeov]

TOV.
2.

i.

15

(i.

p. 53)

anotov avTov

eivat.

Kal dcpdapTov Kal aTpenI

extant authorities which have

the

tjjHOfietn)

k.t.X.]

have ventur-

TO THE EPHESIANS.
rov,
t]i/a)/uL6ur]

25
d\t]6ivw
iv

kcu

iitXeXey \xtvr\

ev

7radei

has occurred just before as the rendering of Tr\r)pwfj.aTi, and there is probably Cureton (1845) sugtherefore some corruption, as it does not represent ijvw/xevri.
gested that

read

rjvva'p&rrp .

ev

irddei]

GLAg

in signo

see the

lower note.

ed

to substitute datives for accusa-

But as the change is slight. if the accusatives be retained, they must still be referred to the Church,
tives,

the blood of His imitate [Rom. 6) passion purifies the water of baptism [Ephes. 1 8) the tree of the passion is the stock from which the Church
;

and not connected with

dogav.

As
eu/at

coming
.

after

the

infinitive,

has sprung [Smyrn. 1); the passion a special feature which distinis
guishes the Gospel [Philad. 9, Smyrn. In several passages indeed it is 7).

[avTrjv]. .tfvcofjLevqv k.t.X.,

they are jus xliv.

II.

tifiable
p.

comp. Winer Gramm.

lxvi. p.

402,

782,

Kiihner

p.

coordinated with the birth or the

resurrection [Ephes. 20, Magn. 11, Smyrn. 1 2, etc.) but frequently, as
;

590 sq. But in the present instance they are especially awkward, as being interposed between datives
before and after, and also as being
liable to confusion with the accusa-

stands in isolated grandeur, as the one central doctrine of the

here,
it

faith.

immediately preceding. For the frequency of kvovv etc. in Ignatius see

tives

the note on
iv nddei]

4.

Hence the importance that the Passion should have been real [d\rjOivov), and not, as the Docetic teachers held, a

This should probably be connected with both the preceding words. The 'passion' is at once the bond of their union and the ground of their election. For the former idea

and death.

suffering opposition' of Ignatius to these Docetic views, see the note on Trail. 9. As this is the

mere phantom

On

the

comp. Philad. 3

et

tis

iv

dWorpia

only passage referring to Docetism in the Curetonian letters, and as the

Syriac MSS here read
signo,' the fact

yvtopy 7Tfpi7rarei, ovtos tco ndBei ov avyKaTartdeTai; for the latter, Trail. 11
iv tco nddei avTov TtpocTKakeiTai vfxds. This latter relation it has, because

Klx&ls

'in

has been pressed as

to

arguing the priority of these letters Cureton at first the Vossian.

in foreordaining the Sacrifice of the

supposed

that

it

was

corrupt

Cross

God

foreordained the call of

the faithful.

Thus

their election

was

reading for r^Ti 'in passione] but afterwards was persuaded that

involved in Christ's passion. This word has a special prominence in the Epistles of Ignatius. In Christ's passion is involved the

was genuine and represented the Greek iv npoOeaec, which (as he supposed) had been changed into iv nddeL
it

peace of one Church [Trail, inscr.) and the joy of another {Philad. Unto His passion the peniinscr.).
tent sinner

by the Vossian interpolator to controvert the Docetas, whose errors are combated elsewhere in the Vossian
'

letters,

or perhaps indeed the

Phan-

must return [Smyrn.

false
;

5)

from His passion the

dissents [Philad. 3) all men must die

heretic

tasiastae of a later period' [C. I. G. argument in favour

p.

276

sq).

An

His passion [Magn. 5); His

into

of Cu-reton's reading is, that it produces another coincidence with S.

Paul's Epistle to the Ephesians,
i.

passion the saint himself strives to

THE EPISTLE OF IGNATIUS

'

(\\)lUi(Tl
;i/((('i',

TOV

WCLTpOS

KCU

h)(TOV

XpUTTOV TOV Oeov

rip

t/7
rS

tKK\t}(ria
ltd 1. X.
rofi

Tij

agiOfiaKapiirnp

outnp

ev

mrpta
fr

eofl fcp&]

GL

fcofi
;

rarpto td Kvplov //au^'I.X.tou

rt

totems
[A] (omitting

w*
I'A^ari)
:

'

tustri -

dommi twin
r^s 'Arias]

iesu cAritti

sec the lower note.

;

3
Ktti]

Gl [A] (which
4
:

om. - transposes the whole clause) g gSA \>; .'. GL see the lower note.
:

GLgJ om. SA,

Gg*

xw]

'Arodegducyos]

(uceftens'Li

irpooptcreVyrcs koto

irpodeoti'

k.t.X.

This view accordingly has boon adopted by several later writers, e.g.

where there is the same interchange between the two words KLxja=3,
rclxxlra,
slight
in

the

MSS.

As a very

Bunsen [Hippolytus
Lipsius (Aicki,
others.
p. :a.

i.

p.
~T.

04, ed\
p. 153)1

),

knowledge
it

S,

and
ter-

has enabled
stances,

Nevertheless Cureton's mer view was unquestionably correct

me may be presumed
is

of Syriac literature to collect these inthat the

The

telling facts are these.

is

(1)

The

confusion

common.
letters

Indeed the
so closely re-

traces of the

word KlxxS

not in itself a suit-

able rendering of rpoeWtr, and as a matter of fact is never so employed

in the Peshito.

mark,*

As denoting a 'sign," denotes an aim or purpose but this is somewhat difb), : ^^u the .'; -.v. ferent from other hand the Greek text has ht
it

semble each other that it naturally would be so. (4) The Armenian Version actually has :n passions here, so that KLxmi nmst have stood in the Syriac text from which it was
translated.
1.

is

rov

8eo
is

9fM]

Where

the

which
by rdsjjcs.

exactly represented
(3)

The two words

infrequently confused in the Even in these IgnaSyriac texts. tian Epistles, the Armenian translator found this error twice in the
Syriac text which he had before him, rendered I care tow w in S see Petermann p. xix\ and

assigned to Christ in these epistles, it is generally with l our the addition of the pronoun. 1 iS e<^y : God, as below God,

Divine

Name

'

i;

X.,

'Ir/cnus-

Xpiaros

exvo^opr/fy

k.t.\..

rascr..

'L

PofyC.

.:-'

>

evgOfMU, Rom, 0ovs rov 8eoS

3 6 Oeos rjn<av X. S eV Gea> ^/icor -afUfUfr^P eivai rov

uov:
in

or

it

has some
1

in

Trail
is

11

iv

rtj

-r.ru

rendered
latter
*

denning words as
(
-

Smj m.
-:-r

SogdOeos.
1

1.

\. roi Ocov

to--

The
passage
rdX-jjLia.
1

ovre>s 1'uas aocpi-

Syriac

of
v -'1

this
P-

.-Til,

preserved

*o

Ef>/uS.

O
just

MHTf

may add
p.
-.;.
1.

a third inof
:; [ed.

The expression
.

below

eV

om

the Syriac Version

the Clementines
garde', where the two and

La-

ton 8reS can hardly be regarded as an exception (see the note there).
there

one MS (the older of

the
earliest
a. p.

In the really exceptional passages is more or less doubt about

:

known
has

Syriac

MS,

dated

411)

latter

h^jl^.i and the other r^Zu>x, the being correct, as appears from the Latin of Ruffmus C and a fourth from Sexti e ii. 58] :~ [ed. GUdemeistei pp. a6,
:

Trail. the reading or the connexion The authority for v. 6, 10. -. e/ the omiss *f wm here is quite in.;.

uine,

-.

adequate; but, even if <a\ were genmi 9eoi rjiiav must be taken with % X.. and not as Bunsen Br. p. 8j with roi voryi >

ft)

THE

EPHESIA1
iv
'hicrou
X(jirrro)

27
ko\

'6<^e'<rw

\tw
'

'Atrias],

TrKetarra

I.

AiTOCe'ufi6vo<>
'

\yfxu)v]
;

Iv

Geo) to 7ro\vaya7rt]is

quoniam acceptitm mihi :npra me) Z qiioniam cuceplabili: at apud me A, There no authority (except a worthless v.l. in g> for avede&i/upr. <rov Cs-' fr/ior] g r vestrum 2A, but there is nothing roXwyaTJrTW-] /L aw in what
(

posi*..'

tyuSr

stood in their text, or whether

it

stood there at all:

dilectum LZ[A].

see

the lower

DC

ToXvayArrp-of]
2.

TokwrbOifro* gj
i

multum

aioiuuutpurrtf[

worthy offeli5
TTorroi

See also Xen. Anab.

trot ttj
j

ii.

2.

6 i^

'p.

citation?

Comp.

y.':\\ov

'lama?.
dpaificj)
ttj

vfias fuucapifa.

The compound occurs

4.

iv
777

x a P?l Comp. Afagn.

again 12, A'ow. inscr., 10. It is hardly classical, and its occurrence in Xenophon Apol. 34 has been alleged as an argument against the

7 iv

^apa

ing

had been

If the readafuifuf. left doubtful by the ex-

ternal authorities, this parallel

would

have decided
in the

it.

For a^por,

afutftmsy

genuineness of that treatise. On the fondness of Ignatius for compounds of agios see the notes on atop6fiamvp

openings of these
inscr.,

Pom.
Polyc.

1:

Smyrn. inscr., comp. also 4

This

epistles, see Trail. 1,

>el

4 bel
3.

r
.

Trail. 13.
\\rriai\
i.

rf}j-

e.

the

Roman
hesita-

77Xet(rra...^aip6tj/]

form

of

province.
tion

With very much

salutation runs

through

six

of the

I have put the words in brackets, as a possible though not a probable interpolation, since they are wanting

seven Ignatian letters, sometimes with words interposed as here and

in the Syriac.

known
is

as

little

With a place so well Ephesus the specification It occurs howstartling.

1. iii. 1 'lmarrtjs...ep \\rrias diarpifjcov and is
;

Pom., sometimes in juxtaposition as Polyc, Magn., Trail., Smyrn. The exception is Philad., where the opening salutation runs on continuously
into the

ever in

Iren.

main subject
is

of the letter, so
for

'Erperro) ttjs

that there

no place

such words

added

also in the addresses of the

Smyrna, Tralles, and Philadelphia, cities only less famous than Ephesus, while in the letter to the
letters to

or any equivalent. The commonest form of salutation in the opening of

a Greek

letter is ^aipeii/;

and

it

is

Magnesians it is only suppressed to give place to another geographical

definition
rfj

occasionally strengthened, as here, by 7rXeto-ra. Of the Apostolic Epistles however S. James alone (i. 1.

irpbs

Matatr&pm.
'
'

The

comp. Acts
I.

xv.

23,

has x ai P* iV
in

case of 'ApTioxeut

rfjs Svfjias

Philad.

the opening salutation.

'I

10, Smyrn. 11, Pol. 7; is different, for several important cities bore that

heartily
is

welcomed you

God.

name. The other places called Ephesus were quite too obscure to come
into

Byz. s.v. Erpeaos vqrroi iv rco NctXo, on the authority of Hecataeus,; and the

competition (Steph.

errri kciV

very dear to me; for your character for love and faith with right judgment is not accidental, but and inflamed by natural to you Christ's blood you did but fulfil the
;

Your name

addition here must be explained by the formal character of the address.

the

dictates of your nature, in imitating loving-kindness of God. For

that
I

when you heard

was on

my

28

THE EPISTLE OF IGNATIUS

bvofJLa, b KKTr](r6e (pvaei [eV ypw/urj

[i

tov

6p6r

kclij

Zucaia

Kara
i

ttIvtiv kcu dyairt^v ev XpiGTip 'Irj&ov

<pv<rei...5tKaiq,]

tw
txt.

o"corr]pL

natura
iv

(in) voluntate recta etjusta

revera immaculata volun2

tate

A;

<pvaei SiKalg. (omitting the

other words)
aurrjpi

praef. atque etiam

teste

S2

X.

'I. t<
:

tj/xujv]

GLg. gL;

Kara]

GLA2 3 g
rj/xwv

ev 'I.

X. ry auTypi
3

G;

christi salvatoris ttostri

SA

see the lower note.

fxifirjTal]

Gg;
the

way from

Name

Syria, a prisoner for the of Christ our common hope,

to

ttoOtjtov

fioi

ovofxa

(see

also

expecting to fight with wild beasts in Rome and so to claim a place as a disciple, you were eager to visit me. Gladly then have I received you all
in the person of Onesimus your loving bishop and delegate. And I pray

note on *A\kt)v, Smyrn. 13). The various readings suggest the omission of the pronoun with wopa. At The all events aov can hardly stand. Latin translation here again has a

that you
for

may love and imitate him God has indeed been good to you
you such a
'

autem singulariter et continuo pluraliter possedistis, insinuans multitudinis in fide et charitate unitatem'; but this
gloss (L 2 ), 'Dicit

tuum nomen,

in giving

man

for

your

bishop.'

I am disposed to is too ingenious. think that a transcriber, finding no

welAnode dpevos~] Having comed^'; comp. Polyc. 1, Trail. 1. He had welcomed them in the person

'

pronoun,carelessly inserted o-ou, which

The of Onesimus: see Trail. 1. sentence thus begun is never finished, being lost in a succession of subordinate

appears in Polyc. 1. Otherwise I should adopt the reading of the Long Recension vfiwv ev Qea to k.t.X., as
this

pronoun

occupies

the

same

and

parenthetical
is

clauses.

early place elsewhere in the opening addresses of Ignatius, Magn. 1, Rom.

1,

The

at length resumed in a different form, ene\ ovv...dne[\r](pa

subject

Polyc.
cf)vo-ei]

1.
l

The opening of the letter to the Romans fares in the same way. See also similar phenomena in Philad. 1, Smyrn. 1 comp. Magn.
k.t.X.
;

by nature] and not by Here accident or use or education. again the expression has a Gnostic
tinge
ficofxov
:

see the note on Trail.

didvoLav...eyvcov
v/acls

"A-

e^ovTas,

1,51.

ovofia]

'name]

here

equiva1

ov Kara ^pr^aiv dWa Kara (pvaiv. I have inserted ev yvcofXTj opOjj Kai]

lent
*

to

'personality,'

'character,'

worth'; comp. Clem.

ovofia
vfxeov.

Rom.

dgia-

ya.7rrjTov

these words from the Syriac, which is loosely followed by the Armenian.

marginal

They must have

prior to

fallen out at

an age

gloss to the

Latin translation (L 2 ) supposes that there is a play on the

any of our Greek

authorities.

word exeats

'appetite, desire,' Ej>he-

The epithet BiKaia is altogether unsuited to cpvo-et; and, if the Greek

be regarded as entire, I should suggest ot/ceia comp. Euseb. de Laud. Const. 15, p. 652 to Ovtjtov
text could
;

sis Gr2dce,desideriumLa.tine.

Ephesii
this

desiderabiles

dicuntur';

and

explanation

has

some

editors.

been adopted by Such a reference how-

ttjs

being too obscure in itself, is rendered improbable by such as Rom. 10 KpoKos parallel passages
ever, besides

olneias rjXevdepov <pvo~eco9, ib. p. 653 els eXeyxov ttjs oltceias (pvaecos, Clem. Alex. Strom, ii. 3 (p. 433) evravOa
cpvaiKrjv fjyovvrai
ttjv irivTiv 01 dp,<fi\

i]

TO THE EPHESIANS.
fMfjLviTai

29

Y\ixwv

oWes Qeov,

dva(^u)7rvpri(ravTes ev ai/uart

quia i?nitatores L ; the anacoluthon is obviated in 2A by conversion into a finite verb with a connecting particle et estis i?nitatores. dva^ojTrvprjcravTfs]

Gg* [Sev-Syr

172,

174];

et

reaccendentes

L;

et incalescentes estis... et

2;

def.

(see the next note).

Bao-ikei&rjv...eTi (paa\v
~Kei8r]v tv'mttlv

oi

dpcfn

Bacri-

apa
Kai

Ka\ iK\oyr)v

olneiav

The interpolator brings it out by writing piprjTal ovres Oeov (f>i\av6 p <D7r ias.

eivai.

very dydnrjv] frequent combination in this writer ; e.g. 14, 20, Magn. 1,13, Rom. inscr.
(v.
1.),

2.

ttlcttiv

This sentence,
thetical,

piprjTal... ant) pTiaare,

was apparently intended

stating merely

to

be paren-

by the way

Philad.

11,

Smyrn.

inscr,

1,

explains himself on this point, 14 dpxv C^V 5 Kai ^eXos, dpxr) pev ttlo-tis reXos Se dydirr), Smyrn. 6
13.

He

that the Ephesians had been true to their nature and had exhibited their

to yap o\ov o~t\v niaTis Ka\ dydirr). See the simile in 9. In Trail. 8
faith

and love are said to be the flesh and blood of Christ respectively.
iv Xpiarra 'irjaov k.t.A.]

character in action but it leads incidentally by a series of subordinate clauses to the main topic, the visit of Onesimus, and so breaks up the grammar of the sentence. This very
:

The

read-

is

disjointed and ungrammatical preface explained by the unfavourable cirletter was

ing of the Syriac and Armenian may be explained by the interchange of a single letter in the Syriac, ^ for 3
;

cumstances under which the

dictated:

Rom.

5.

The grammar would

see Clem.
favour.
in

Rom. 60

(p. 292).

Other-

be partially relieved, if there were authority enough for the insertion of Kai
before Kara n'umv, for the parenthetical sentence would then begin less abruptly with Kai Kara u'lo-tlv; but the Syriac without the Armenian is
valueless.
easily have authorities
ko.1 might dropped out in our main owing to the repetition of

wise the following reasons are in its (1) It has an exact parallel

Rom.

inscr. Kara, irlo-riv

;

/cat

'Ij/ctov
Tfj

Xpiarov

comp. below
ttj

aydnriv 20 iv

avroii 7rio~Ti Kai iv

avToii aydnr).

Otherwise the

more difficult than the other reading, and would therefore lend itself more easily to correction.
(2) It is
3.

the

same

letters

kaiakaikata.
'

piprjTal

ovtcs

0eoO]
love.'

i.

e.

'

in

benevolence
Trail.
1
;

and

So
10,

also

avafaTTvprjo-avTes] ki?idled into living fire] in an intransitive sense, i.e.

'

and see below

where
is

the point
iivieiKeia.

of piprjTaX tov

Kvpiov

sitive

stimulated to activity.' The intranuse is not uncommon e. g.

;

expression is borrowed from S. Paul, Ephes. v. 1, thus exhibiting another coincidence with
this

The

same
rfj

epistle

see the note

inscr.

evXoyqpevrj.

on Comp. Clem.

Mace. xiii. 7, the only passages where it occurs in the LXX. So also Clem. Rom. 27, Plut. Mor. p. 695 A, p. 888 F dva^umvpeiv
Gen.
xlv.

27,

vvKTcop,

KaOdnep tovs dvdpaKas,

etc.

Horn.

xii.

26 XPH tov (piXavOpconlav

piprjTTjv eivai tov 8fou, evepyerovvTa diKalovs Ka\ a8i.KOVS, cos avTos o Qebs iraaiv iv ra> vvv Koapto
do~KovvTa

alpan Qeov] Tertull. ad Uxor. See also Acts ii. 3 sanguine Dei.' 28 tt)v iKK\r)o~iav tov Qeov r\v XX.
iv

nepLenoirjaaro dia tov aiparos tov Idlov,

tov re rjXiov Ka\ tovs verovs avrov irapeThe same is the point here. XU)v.

where Qeov

is
;

correct reading

most probably the and comp. Rom. 6,

3o

THE EPISTLE OF IGNATIUS

dirt] pria are'

[i

Qeov, to avyyeviKOV epyov TeXeiws

cravTSs

clkov-

yap
Kctl

SeSe/uevov
e'A7r/So9,
Sev-Syr
7,

diro

Cvpias
ty\
this

virep

tov

kolvov
vficov
to
Qeov,
g*

ovo/uaTOS
i

eXirifyvTa
3
;

irpocrevyY]
defect

Qeov]

GL*2

clef.

(but

witnesses
;

the whole clause havipg dropped out

reXet'ws]
ciTr-qpriaaTe]

owing

to the homoeoteleuton)

GLg Sev-Syr -2,3; g*L2A Sev-Syr i,

5eoep4vov]

celeriter (as if rax^ojs)

xP LcrT v cum amove A.

1

3;

dirapTio-aTe
;

G.

yap]

GLg*; om.

2* A.
syria

GL

pe dedepevov g

dub. 2A.
;

d?ro 1,vplas]
:

GLg

hi

ab operibus 2*. om. 2A see the lower note. 4 eivirvxetv] GLg dta. rod eTTLTvx^v] per poliri L*; per id quo dignor'L ; quando hoc dignor et perfero otd tov papTvplov einTvxziv see the lower note. 5td rod fxapTvplov g
;
;

For similar modes of expression

in

2.

anb Svplas]
in

A
'

condensed exhearing that

I
;

early Christian writers, see the notes on Clem. Rom. 2 to. nad/jpaTa avTov

pression in place of

was come
see

bonds from Syria

lxvi.

(with the Appendix; p. 402). It does not follow because a writer uses 'the the blood of blood of God and
'

Winer Gramm.

p.

776

'

(Moulton), Kiihner 11. p. 469 sq. For other similar constructions of prepositions
els

that

Christ' as convertible expressions, he would therefore speak of

is

comp. e.g. below, 12 tcov Qebv dvaipovpevcov, 1 4 et? koXo

Christ as

passage
the rule
laid

This absolutely. therefore no exception to as to the Ignatian usage

'

God

'

Kayadiav ciKokovOa eaTiv,

\(DTt.o-T]...eK

IJ alxpa-

tov...t}v,

down above on inscr. tov Qeov The 'blood of God' is the thxuv.
which fans the natural benevolence of their character into a
incentive
flame.

quently in Ignatius. ticular expression here see II oQev SeSepevos (comp.

2I)

and not unfreFor the par-

Smyrn.
below,

the energizing action of the blood of Christ, see the note on

On

tov koivov ovopaTos] i.e. 'the Name of Christ which we all bear in com-

mon.'

For

Philad.
1.
'

inscr.

ovopui see

this application of t6 the note on 3 below.

avyyeviKou]
'

'natural,'
'

literal-

3.

eX7rt'Sos]
tt\

So

21

ev

'irjo-ov

connate,'' congenital ; comp. ly Plut. Mor. p. 561 F KCtKias opioiorrjTa avyyeviKrjV ev veco fi\ao~Tavovcrav t]6ei.

XpicrnS
11
:

Koivfj

eXiridi tfpcov,
5.

Philad.
77

comp. Philad.
11.

For

eXnls

qpwv, applied to Christ, see the note

So

o~vyyei>LK.bv

Pericl. 22.

Here

Vit. Plut. voo-qpa, it refers back to

Magn.
4.

eTTiTvxtiv]

very

common and

perfected they possessed by nature. Zahn translates it fraternimi, adding

6 KeKTijaBe qSvo-ei. The Ephesians had in action the disposition

characteristic expression in Ignatius. It occurs most frequently in the

which
*

connexion
the

eiviTvyxdveiv

Qeov

see

note

on

Magn.

1.

His

mar-

decebat vos pra?stare erga qui eidem genti a Christo redempti [redemptas?] vobiscum ad-

quod

eum

tyrdom was the success, the triumph, to which he looked forward see
;

esp.

Rom.
*
'

scripts

est.'

But

this,

though a

en-iTvx
12, 13.

possible sense, does not suit either the context or the general usage of

8 alTr/o-acrde nep\ epov, Iva comp. also Polyc. 7, Trail. So Mart. Ign. A?it. 5 tov

the word so well as the other.

arecfidvov Tijs ddXijaeoos e7riTvxil' Sid tov eTrcrvyetp] The genesis of

1]
'

TO THE EPHESIANS.
Pupy
6tipiOfxaxn(rai,

31

eTTLTVxeTv iv
5

iva

lid tov

eTriru.

padtjTth ehai, icrToprjorai kvrrov Ida-are x ewel ovv Trjv 7ro\v7r\ri6eiav v/ucov iv ovo/uart Qeov direi%vvr}6w
5 fiadrrrtp elvai]

eLV

add. dei
ko.1

2A

add. rod inrep

ijfiwv

tos v.

1.

in g) de$ Trpoacpopav

Ovaiav

Gg (from Eph.
: ;

v. 2

by adding in odorem bonae

eavrbv dveveyKovros (-pfyicav1 ; completes the quotation

Urroprjaai eo-irov-

suavitatis)

see the lower note.

oaaare] videre (leg. visere ?) festinastis L studuistis tit veniretis et videretis me 2; vos studuisHs recreate vie for ^imn); ora. (as if it had read Gg. Cureton supplies the missing words, fie IMv iffvovda^ere; Pearson, Petermann, Lipsius, Zahn, and Funk, ISelv eo-irovoao-are see the lower note. 6 eirel ovv] Gg* ; autem

^rVJn
L
5.

(8e)

quia

enim

(as if

i>
the

yap

TroXvirXrjOeiav)

ergo A.

iroXuwX^etai'] g*;

the

corruptions
(1)

in

text

is

as

padrjTrjs]
is

'a

learner?

This

follows.

Long
tov

interpolator of the Recension has substituted om

The

to save

paprvpiov for Sia tov eViru^fli/ a needless repetition and

;

an idea which has taken possession of Ignatius, and is repeated again and again by him. He
also

he has also helped out the paBrfTijs, which appeared to him bare and unmeaning, with the addition of
tov

does not set himself up as a teacher at present he himself is only beginning to be a learner see
of others
;
:

esp.

vvv
;

yap

dpxrjv

e^co

tov

vnep
S.

rjpcov

eavTov
kcii

dveveyKovros
v.

Qecp irpoacpopav

Ova-lav^

from
these

Paul,

Ephes.

borrowed 2. Both

comp. Trail. 5, Rom. 5 (quoted below), and see Mart. Ign. Ant. I prf7roi. .ecpay^dpevos. .Trjs TeXeias
fiadrjTfveaOaL
.
.

changes are after his usual manner. But in doing so he has carelessly thrust out the end of the
sentence, ioropfja-at ea-irovbdcraTe, and thus left aKovo-avres without any finite
verb.

tov padrjTov Tagecos.

His discipleship will then only be complete, when he is crowned with martyrdom, Rom. 4 comp. Magn. 9, Polyc. 7. Hence he
;

uses

pa6r]Trjs
:

Ignatius has been corrupted from the text of the but the work has not interpolator
(2)
;

The genuine

solutely

Trail.

elsewhere, as here, ab5 ov...napa tovto i"8t]

kcu p.adr}Trjs elpi,

fiadrjTrjs elvai.

been done thoroughly, and the word eniTvx^v has been allowed to stand. For a similar instance of interpolation in the Greek MS from the Long
Recension see 2 after KaTrjpTio-pivot. In both cases however we have the
alternative of supposing conversely that the interpolation was made first
in

Rom. 5 vvv ap^opai The Greek interpolator

translator, not understanding this absolute use, have supplied genitive cases in different ways. This elpcoveta of Ignatius has a parallel in Socrates, who always professed himself merely a learner see Grote's Plato 1. p. 239.
:

and the Syriac

a MS of the genuine Ignatius and so passed into the Long Recension,

is

but this
Syriac,

not probable.

The

Latin,

lo-Toprjo-ai] Comp. Gal. i. 18 (with the note). In restoring the Greek from the Versions, I have chosen this word, because the Syriac render-

and Armenian Versions, when correctly read and interpreted, suggest the true restoration of the text,

ing seems to point to something more expressive than Idelv, which is generally supplied. 6. ewel ovv k.t.X.]

which however has been overlooked by the editors generally.

resumption

of the original sentence 'Anode gape vos

32

THE EPISTLE OF IGNATIUS

Tcp

[i

\t](pa ev 'O^crZ/ift),

eV

dyaTrrj dSiriyriTio,
'Irjcrovv

vfJitov

Se

[eV

CttjOK:/]

eTTKTKOTTUd'

ov ev^o/uai Kara.

XpiaTov

v/uds dyaTrav, Kai TravTas v/ud^ clvtco ev 6\xotOTr\Ti elvaC

Tro\vir\r)6lav

(so

it

there

is

no authority

for iro\vir\7]ptav
airel\ri<pa]

reads certainly, though the word is written in a slovenly way ; which has got into the common texts) see the
:

lower note.

GLAg

suscepimus 2.

e7r']

ev (probably
8e]

altered to conform to the following ev aapKi) om. (so that they take adnjy^TU} with

in L*; dub.

SA.
1
ev

GLg
;

SA

071x7777).

aapKl]

GL
g.
;

2Ag

see the lower note.

;

'Itjgovv

Xpurrbv]
elvai

GL2A
sitis

XP L(XT0V lyvovv

om. Add.

dominum nostrum 2
si?7iilitudine esse

om. GLAg.
ev
bpot(Jo/u,aTc

3 a.vrCp ev o/xoiottiti etvcu]

ipsi in

avrou

in similitudine ejus

This new never finished, but is lost in a crowd of subordinate In this respect it is an clauses. exact parallel to Magn. 2, which
k.t.X.
;

see the note there.

itself is

edeaprjo-a ev TTtoret k.t.X.

Comp.
tjlg>6t)v
I

also

sentence

below,
ayanrjv

St'

(bv

TravTas

vpas Kara
Idelv
coo-re

eibov,

Magn.
k.t.X.,

vpas 81a Aapct

Trail.

pe

to Tvav nXfjOos vpoltv ev avra

6ea>prjo-ai.

begins

in

the

same way
l

iirei

ovv

q^idtdrjv k.t.X.

noXvTrXrjdeiav]
l

your

numerous
\

body?
2
Oeiav,

your
viii.

large numbers'
16
tt/v

comp.

Mace.

8va>v Trokvrikr)-

xxxi.

Valentinus in Epiph. Hcer. 6 (ov Trjv noXvnXrjdeiav npos

The apidpbv e^enrelv ovk avayKcuov. expression is an incidental testimony

to

i. ev 'Ovr]o-ipa>] This Onesimus seems to be a distinct person alike from S. Paul's convert the slave of Philemon, who, if still living, would be too old at this time, and from his later namesake the friend of Melito (Euseb. H. E. iv 26), who belonged to another generation and was ob-

the flourishing condition of the Ephesian Church in the beginning

viously a layman. this notice stands

Chronologically

about

mid-way

The word of the second century. occurs occasionally in Classical wribeing found as early as Socomp. Arist. phocles Fragm. 583
ters,
;

between the two, being separated from each by about half a century.

On

the

name Onesimus and

it,

persons bearing
Colossians
etc. p.

the see the introduc-

tion to the Epistle to

Philemon

in

Hist.

An.

v.

(p.

562)

ttjv ttoXuttXt;'ttoXi;-

310

sq.

The name

Beuiv avToav.
7r\r)0ia
is

It is

written both

occurs

in

an Ephesian inscription
o-apKi]

and noXvurXTjOia. The former more largely supported by ana;

Boeckh
2.

C. I. G. no. 2983.

ev

See
rfj

the

note

logy

but for the latter comp. Soph. Fragm. 342 KVKXel 8e naorav olKeratv TrapnXr)6Lav, which however, as a poetical passage, does not go far to establish a prose usage. The martyr received dnei\r)(pa] the whole Church, when he received

Rom. 9

rfj

68<p

Kara

tropica.

on But

the words ev aapKi here are highly

suspicious, both as being absent from some authorities and as being

unmeaning

in themselves.

They may

Onesimus, their representative j see

Mag7l.
6
eVel

ovv

ev

rois

irpoye-

ypappevois npocroinoLs to irav nXfjdo$

have been added to relieve the apparent awkwardness of the connexion vpwv 8e. There is no reason to suppose that the Syriac translator had not the fie in his text, because he

I]

TO THE EPHESIANS.
4

33

evXoyrjTos
5

yap 6 X aPr<*^vos
KKTfjo-0ai.

v^xiv

dgiois ov<riv roiod-

TOV ewicTKOTrov
II.

flepl $6
A.

tov (TvuSovXov
4 d#cns]

/ulov

Bovppov tov Kara

ftru] oftri

similes-estote ei

GL2A;
ova.

5 KexTTJvdai]
1 efrcu,

GL;

KeKTrjadat ev

xpurrvg;

2 A.

tolovtou g. Similar omissions in

Or.

occur /faw]

fl^jr. 6

fxew

(*xe).
it

The

translator probably

but declined to translate

iirel k.t.X.

as a pleonasm.

Botfppoi/]

G; Jwnfc

6 pov] ; fywS? g. A (a confusion of the Syriac

GLA
in

had Ketcrrjadai in his text here stops here and resumes again 3 &K\> * read cvfipo6\ov for o-w5oiJ\ou.

variations in the

first

vowel

in the consonants here.

letters <| and 1, d and For the r). Appx. All the authorities, except A, agree See also the notes on Smyrn. 12, Philad. n.

Lg

see

has not translated it. This free handling of connecting particles is habitual with him. If iv vapid be
genuine, contrast
in
it

see Kiihner

Gramm.

11.

p.

interpolator has simpler construction

op.oicopa.Ti
4.

The

372

sq.

substituted a

would seem
the
great
3).

and order,

iv

to

imply a
iniaKonos

avTov.

to

But such a contrast is out of place here, and Ignatius was not likely to speak of
a bishop as a carnal
(/.

heaven (Magn.

pression
9,

favourite dglois ova-iv] in Ignatius;

2,

ex-

Magn.

12, 14, Trail. 4, 13,

II,

Rom.

9,

Smyrn.

Polyc.

8.

So also
;

agtos Oeov

v.
;

wise

officer. Zahn A. p. 254) explains it otherOnesimus belongs to all alike

virtue of love (iv dyairg), though externally (iv o-ap/a) he was connected with the Ephesians alone. But this antithesis is not suggested the

by

by

first

clause.

For vpav
8e

hi see Phil.
;

U.

25

vpatv
vii.

dnooToXov

comp.

Herod,

8 'Apio-rayopr] t<3 MiXrjo-icp

8ov\<0 8e rjpcripco. Onesimus had two recommendations in the eyes of Ignatius he was beyond praise for his love, and he was their chief
;

comp. Ephes. 15. Burrhus the deacon, I entreat that he may be allowed to remain with me. Crocus too has refreshed me much, and I pray that God may refresh him. These, together with Euplus and Fronto, have been very welcome to me as your representatives. May I have joy of you always, if I deserve it. Ye ought therefore to glorify
II.

2 j 4>

Rom.

10

'As

touching

Jesus Christ, who glorified you, by submission to your bishop and presbyters, that ye may be perfectly
sanctified.'
6.
is

pastor.
Kara,
'irjcrovv

Xptoro'z/]

'after the
'

standard of Christ] i. e. with a Christian love'; comp. Rom. xv. 5

to

This expression a-whov\ov\ with great propriety confined in

avro
,

(ppovelv
Itj(tovv.
i.

iv

aWrjkois

Kara

tion

Xpicrrov
3.

Ignatius to deacons, since the funcwhich the bishop had in common with them was ?ni?iistration j

Magn.

avTa]
after

e.

'Ovrja-lfKo.

For the
Plat.

dative

opoiorrjs,

comp.

Phad. 109 A
axirov avTG>,
r-qra

ttjv 6p.oioTT)Ta roii

ovpavov

Phadr. 253 C eh opoioavTols Kai tg> Oca... aye iv and for

:

this case with substantives generally

Smyrn. 12. Similarly it was customary for bishops to address presbyters as compresbyteri see Philippians p. 228. So too Constantine was accustomed to speak of himself as a (rvvOepdiroav of
2,

Philad.

4,

'

'

IGN.

II,

34

TH EPISTLE OF IGNATIUS
Slclkovov
vfJLcov [k<xi~\

["

Qeov

iv 7racriv evXoyrj/uevov, ev^o/mai

v/ulcov

Trapajjieivai
KCLl

avTOv
06

ets

Ti\xr\v

kcu tou
KCLl
V/ULCOV,

eTricTKOirov.

KpOKOS
i

USOU

Ct^lOS

OV
Se

/Ug;
/

Kal] (^J3

Ag; om. GL.

for
fl,

3 Kal Kpo/cos de]

*w

for )

A.

ee/i7r\d,pioj']

GL; KpSicos GL; ws

wr-

i^efXTXdpiov g;

secundum similitudinem
sentence).

(omitting however

ov,

and adding e*

at the

end of the

4 aireXafiov]

GLA;

aire\afiop,ev g.

6 dvaxpv^aC]

bishops, Euseb. V. C. ii. 69, iii. 12, 17, Socr. H. E. i. 9. For the relation of the Ignatian usage of o-vvbovXos to S. Paul's see the note on Col.
iv.

phrase,
etc.

more
;

especially

with QeoZ

examples in the note on 21 below) comp. also Polyc. 5

(see

7.

The

limitation

observed by

Ignatius is not regarded in other early writers ; e.g. Clem. Horn, Contest.
5,

tov Kvpiov. KpoKos] mentioned likewise in the letter to the Romans 10, which
els Tip.rjv Tt)s crapKos
3.

also

was written from Smyrna, as

/not

Ep. ad

lac.

2,

17,

where

to 7to6t]t6u

ovop.a.

It

is

a rare

presbyters and others are so addressed by a bishop.

Bovppov] This person is mentioned again Philad. 11, Smyrn. 12. He was the amanuensis of both those

name.
Qeov agios Kal vp,wv] The same expression occurs also Rom. 10. For Qeov agios see the note on 1 dgiois
oiaiv.
eep.ifhapiov]
'

which were written from Troas and is there represented as bearing a joint commission from the Churches of Ephesus and Smyrna
letters,
;

'a

pattern,'

not

to

attend the saint.

The

request
prefers

therefore
just

which

Ignatius

merely 'a sample.' The Latin 'exexemplarium,' is properly emplar,' a copy, not in the sense of a thing copied from another, but a thing to be copied by others Hor. Ep.
;

below {ev\op.ai Trapap-elvai) was granted and he accompanied him when he left Smyrna, whence the In present letter was despatched. the Syriac Decease of Saint John (Wright's Apocryphal Acts u. p. 64)
;

'

17 imitabild!
i.

19.

Decipit

exemplar vitiis As a law term, it de-

nals
in

noted one of the authoritative origiwhere a document was written

duplicate
;

see

Heumann-Hesse

the Apostle
his latest

is

represented as giving

Hand-lexicon des Romischen Rechts Hence Arnob. adv. Nat. vi. 13 s.v.
'

commands to one Birrus (Byrrhus). As the scene takes place

it is

at Ephesus,

not improbable that

the person intended was the

same

Phryna... exemplarium fuisse perhibetur cunctarum quae in opinione sunt Venerum,' i. e. the original of all the statues of Venus held in
repute.

who

mentioned by Ignatius. The Greek copy however substitutes the

is

The

older form
ii.

is

'exem;

plar' ('exemplare,' Lucr.

124)

but

name Evti^

t6v kcu Ovrjpov (Tisch-

even
in
'

this

would become

egep.n\dpiop

endorf Act. Apost. Apocr. p. 274). In the corresponding passage of pseudo-Abdias (Ap. Hist. v. 23) the name is Byrrhus, as in the Syriac.
2.

A7roXkivapios.

Greek, just as Apollinaris becomes The word occurs

Trail.
vp.a>v,

again
ayairqs

to

igepirkapiop

rrjs

eh

Tifirjv]

A common

Ignatian

Smyrn. 12 ei-ep.ifka.piov Qeov SiaKovtas. It was natural that

n]

TO THE EPHESIANS.
d(f>'

35

irXapiov t^/9
5 /ue

vfjLwv dya7rr]<z
kcci

direXafSov,
'

Kara irdvTa
Xolcttov
kcli

di/67rav(Tv,

cos

ovtov 6
kcli

Trarrip

lr]<rov
kcli

dva^v^at, d/ua
0povTcovi,
01
tcv

'OutiCTi/mco

Bovppw

Gv7r\co

TravTas

vfjids kcltcl

dya7n]i/ elhov

oval-

GL; dvaxj/v^ei g (but refrigeret 1); dub. A. Bovppy] G; cendaro A (to be explained by the confusion of similar letters in the Syriac). L*g* have variations
in the first

vowel as before.
G.

Etf7r\y]

G;

ei/7rXoi'

g*; euplo L; euphathe A.

7 typovruvi] (ppovropi

ovaiprjv] uvaiprjv

G.

a provincial, like Ignatius, should adopt from the Latin a word which was a law-term, just as he elsewhere adopts others which are military terms (Polyc. 6 see the note). Kara navra k.t.X.] The phrase 4. Kara travra dvcnravetv occurs several times in Ignatius; Magn. 15, Trail.
;

cripov.

coincidence of names, EvttXou? 'Oi/aThe other form of the dative

which appears in the MSS of the interpolated epistles, is also legitimate, as 77X01)? is frequently
E#7rXot,

declined tov nXoos,

writers; see
sq,
i.

rco nXot, in later

Lobeck Paral.

Phryn.
I

p. 453.
it

12,

Rom.

10,
10).

Smyrn.
is
*

Smyrn. 9, 12 (comp. The word dvanaixiv

18

find

p. 173 In Alciphr. Ep. written EinrXoco. This

similarly used by S. Paul of the refreshment arising from the kindly offices of another: 1 Cor. xvi. 18, Philem. 7, 20. A remi5. <os Ka\ avrbv... ava^rv ^ai\
'

Euplus and Fronto are not mentioned again by name, though they are probably included among the many others who are mentioned together
'
'

with Crocus, as being in the saint's

company

at

Smyrna,

in

Rom.

10.

niscence of 2 Tim.
OVK

i.

16 itoWclkls pe

dveyj/v^ev [6 'Ovr)(ri<popos] Kai ttjv dXvcriu 6 KvpiOS CLVTG) 77T)(T)(Vp6r]...8(pT)

All these Ephesians, with the exception of Burrhus, appear to have

Latin translator of the interpolated letters has been so possessed with this parallel, that he has added the words ' et catenam
evpelv
k.t.X.

The

parted from Ignatius at Smyrna, as they are not mentioned in the epistles written from Troas.
7.

6Y

coy]

i.

e.

'

as your

repre-

meam non
stituted
'

erubuit

'

here,
'

Onesiphoro

for

'

and subOnesimo
'

For the general sense sentatives.' see the note on dneiXrjcpa 1, and for
dia

comp. Magn. 2

tdelv

vpds 81A

just below. Ignatius exhibits another

Aapa.
ovaiprjv] Again a Pauline phrase, Philem. 20 (see the note there). In Ignatius it occurs several times in this same phrase or in similar con-

reminiscence of this context of S. Paul in Smyrn. io rd dea-pd pov a ovX ifrgfrxyvBrfre' ovde vpas eVcu(TxyvOrjcrtTai
77

Xpiaros, a passage
closely
us.
12.
6.

reXeia 7riaris, 'irjcrovs which in thought

nexions,

Magn.
5.

2,

12,

resembles

the

one

before

comp. Rom.
again almost
12.

The
word

Polyc. 1, 6; clause occurs

For dvayj/uxew comp. also Trail.

EvVXoj]

for

word

in

The name

TLvirkovs is

found

occasionally in the inscriptions, as is also the feminine EvnXoia. In Boeckh CI. 121 1 we have the

spurious Ignatius has caught up this expression and Ant. repeats it, Mar. 2, Tars. 8, 10,

Magn.

The

14,

Hero

may

There 6, 8, Philipp. 15. the name possibly be a play on

32

36
\xr\v

THE EPISTLE OF IGNATIUS

vfJLwv

["

$ia

7ravTOS 9

eavirep

a^ios

co.
'

Trpeirov

ovv

eCTlV

KCLTO.

TTCLVTa

TpOTTOV $0^d^LV

lt](TO\JV

XpUTTOV

tov So^dcravTa
KCtTCt
i

v/mas*

\va iv /uia vTroTayrj KctTtipTiv/xekcu tco TTpecrfivTepitp,

voi, vTroracrcrofJievoi tio eiriiTKOTrto

TTCLVTa r]T qyiCLCT/JLeVOl.

Tpiirov oZv) txt

GL;

add. vpas g; add. vobis A.

avTcp vot koX
Trj

3 Karrjpko.1

TKTfxfrot.]

L;

r/T Ka.T7jpTMTiJ.iv 01 Tcp

avTTj yviifiT]

ir&vres irepl tov olvtov tva

Gg (from 1 Cor. i. 10). only in L, but also in A, where however the syntax is rearranged perfectos fieri in omni submissione ; ergo submissi estote episcopo etc. 4 viroTaaad/xevoi]
;

t6 avTb Xiyrjre This addition is wanting not

'Ourjcrtfxos

here, as there seems certainly to be in S. Paul ; but this is

Trjpas SK
MiX^crioi.

TrdvTUiV 'TLWrjVGiV eiXovTO ol

(2)
It
is

a surgical term

not probable.
eavnep agios co] about his ' worthiness
1.

for 'setting

bones':
(ed.

This
is

doubt

XIX. p. 461
io~Ti

e.g. Galen Op. Kiihn) KarapTiapos

77

'

common in

peTayayrj oo~tov

oo~t<ov e<

tov

Ignatius;

Magn.
Smyrn.

12, 14, Trail. 4, 13, 11.

Pom.

9,

See also the

2.

Tvapa (pvaiv tottov els tov Kara (pvaiv. The use of the word here recalls its

note on

7]gia>8r)v,

Magn.
This
3,

occurrence in
ap10,

Cor.

i.

10 tva to
y ev vpiv

avrb
crxicr-

7rpe7roi>...ecmz>]

phrase
4,

XeyrjTe navTes,
para,

/cat pr)

pears again,

Magn.
Smyrn.

Rom.

Philad.
12,

10,

while

Trpe-rvei

occurs in
2.

4 below,
11,
. . .

Magn.

3, Trail.

r)Te 8e KaTr/pTiapevoi ev t<3 avrco From vol teat ev ttj avTjj yvap,r). this passage of S. Paul the Ignatian

Smyrn.

See 8oaeiv Philad. IO doi-aaai to ovopa...Ka\ vpels

Polyc. 5, 7. tov 8odaavTa]

interpolator has introduced the words which I have here spaced into our

For similar turns of expression see the note on Smyrn.

Soi-ao-6r)0'eo~8e.

upper note) and from the interpolated epistles they have passed into the Greek MS of the
text (see the
;

paWov
3.
'

he K.T.X.

KdTrjpTio-fxevoi]

''joined

toge-

ther]
els

settled'

comp.

Philad.

KariipTiapevos, Smyr?i. I KaTrjpTio-pevovs ev aKivr}Tcp 7n'crrei. The

evcoaiv

genuine epistles. The versions are our authorities for ejecting them. For a similar instance see the note on I 81a tov 7riTvx*wThis is a com4. 7rp6cr/3t;reptco]

Latin translator has rendered

as elsewhere,

it

here,

mon word
4,
13,

in

Ignatius;
2,

see below,
Trail.
2, 7,

by

'perfecti,'
'

which

20,

Magn.

13,

would be

dnTjpTio'p.evoi.

The promiis is

nent idea in this word

gether'; and
especially in
It
its

fitting to-

force

seen more
uses.
(1)

Philad. 4, 5, 7, Smyrn. 8, 12. In the Apostolic writings it occurs only once of a Christian presbytery,
1

two technical
'to

Tim.
III.

iv.

14.

reconcile factions,' so that a political umpire who adsignifies

justs differences between contending e. g. parties is called KaTapTio-Tijp

;

Herod.
to.

MiXtjtos. .voo-r/o~ao~a eg paAtcrra crracri p-^XP 1 ov H- ll/ ^dpioi

rj
.

V.

28

KaTrjpTiaav' tovtovs yap Karaprtcr-

do not venture to use the tone of authority. I am only a learner with you. I need to be trained by you for the contest. Nevertheless love would not allow me to be silent. I could not refrain from urging obedience to your bishop.
'I

in]

TO THE EPHESIANS.
III.

37

SeSe/maL

Od iaTCL<7<rofJLai v/jl7v, ok aiv rr el yap ko.1 ev tw ovo/mari, ovttw ev Irjcrov a.7rripri.crfJiaL

vvv [yap] <*px*l v

Xpio-ra*

e^w tov

/uLadrjTeveo-dcu
ifxe

Kai
e$ei

7rpo(r\a\(jo v/uuv cos <rv vdiSacKaXlrais fjiov

yap

6 ri] gA; rts GL. gLA; eiriraao 6p.evoi G. 7 h ry oj/6/taTt] G; * nomine (iesu) christi L*; Sia rb 8vop.a g* (add. aurou vulg.); propter veritatis notnen A. It may be a question whether we should read ev t 6v6p.ct.Ti or
dih rb 6vofia, but without

lower note.

8 yap]

doubt the words Christi, veritatis, are glosses: see the Gg ; autem L ; om. A.

The bishops abide

in the
is

Christ, just as Christ the Father.'

6.

the

mind of Mind of
Trail. 3

The Name is again used absolutely below 7 to 6vop.a Trepi(pepeiv, Philad. IO 8oacrai rb 6vop,a;
of Christ.

Ov
cov

diaTao-aofMai K.r.X.]

comp. Acts
arip.ao'drjvaL,

Iva

KaraicpiTos cos

81.aTacrcrcop.ac,

aVooroXoy vp.1v Rotn. 4 ov*X * Tlerpos

vp.1v.

ovop,aros

41 vnep rov 6vop.aros Joh. 7 vnep rov So too [Clem. ef}X6av.

V.

Kai

HavXos

8iaraacrop.ai

For

Rom.]

ii.

13 rb ovop.a
viii.
1

81

vp,as

p.rj

the general sentiment comp. Barnab. I eyco 8e ov\ cos 8i8dcrKaXos dXX' cos
els e' vp.cov

(3\ao-(pT]p.rirai. ..(3\ao-(pT]p.e1rai

rb ovop.a,
ijSecos

Hermas Sim.
eftdoTacrav, ix.
Xdftys, ib.
p.ev

10 rb ovop,a

vnobel^co oXiya k.t.X.,

<?

lb.

epcorco vp,ds cos eis

again
irpeirei

ovx

e vp.cov cov, 8i8dcrKaXos dXX'

and
cos

3 edv rb ovop.a p.6vov edv rb 6vop.a (popfjs, lb. rb

ecpopecrav,
ix.

ovop.a

28

ol

ndcr-

a.yaTTcovTi...ypa<peiv

eanovdacra,

ire piyjrr]p.a vp.cov,

;

Polyc. Phil. 12 'nihil

Xovres eveKev rov 6vop,aros, Apollon. in Euseb. H. E. v. 18 KeKpirai...ov

81a

vos latet mihi autem non est concessum modo.' For the reading rt, rather than ns, comp. 1 Cor. iii. 5, 7, ri ovv ecrriv AnoXXcos ri be ear iv
'
',

rb

ovop,a,

Xrjo-reias,

dXXd 81 as eroXp-rjae Clem. Alex. Strom, iii. 6

(P*

S3 2 )-

There

is

a tendency in

UavXos',...ovre
k.t.X.,

cpvrevcov

ecrriv

ri

later transcribers, who did not understand this absolute usage, to

similarly, rls...rls is substituted for ri...ri in some copies;

where

supply a genitive
v.

e. g.

avrov in Acts

see also Gal.

I

ii.

6, vi. 3, elval
xii. 1 1,

, and
elpu.

Christi, bouorum, in 7 below ; Domini, etc., in Philad. 10 rov Kv-

41

Cor.

xiii. 2,

2 Cor.

ov8ev

piov, rod Xpiorov, in

13.

Kai 8e8ep.at]

'Even

my

bonds do

[Clem. Rom.] ii. Similarly the versions interpofiadTjreveo-Oai]

not perfect me; even my bonds do not make me a full disciple, much less a teacher'; comp. Magn. 12
61

late here.
8.

'of beco?ning a
for the verb, the

learner?

For the idea see the note

;

yap

Kai 8e8ep.ai, irpbs eva rcov XeXv-

on

\La6r)TT)s elvai

p,evcov vp.cov

ovk

et/xt,

Trail. 5

<o.l

yo.p

note on
9.

IO

p.a6r\rev6r\vat..

eyco
fjbr]

ov

KaOori

Kai p.a6r)rrjs
k.t.X.

elp.i,

8e8ep.ai...napd rovro TroXXa yap rjp.1v

o~vv8i8ao-KaXlrais p.ov]
I

'my school;

fellows?

Xeiirei

For

the

additional

dignity and authority which are conferred by his bonds, see the notes on
11
7.

below,
ev
r<ji

Magn.

1.

01/opart]

'the

Name]

i.e.

cannot find either 8i8aaKaXirrjs or aw8i8acrKaXLrr)s elsewhere but there is a close analogy in comwhich pedagogita or conpedagogita in some Latin inscriptions appears (Fabretti /user. Aut.p. 361 sq, Orelli

3
v(j)

THE. EPISTLE OF IGNATIUS

v/ulwv

III

V7ra\p6f}vai iricrTeiy vovdeaia,

KpoOvfULia,
vjjLtov,
l

dW
;

virofj-ovrj,

fxa-

7T6i

r\

d'yairt]

ovk ea

/me (Tiwrrav 7repi

i//zas,

Sid

tovto TrpoeXafiov 7rapaKa\eiv

G
Tap' vp&v
[g],

O7rcos

v<p' vfxQp]

vinx\u<pdrivaC\

suscipi (\nro\r)<pdrivai)

accipere a vobis fidem etc.

A;

\)itop.vt)G6r\va.i g.

2 dXX' iirei /c.r.X.]

has

Lat. 2818, 2819), and which points to the meaning. These compedagogitcE are the slaves trained
Inscr.

since there is no reason for representing the Ephesians as a board or council of teachers.

wise

under the same pedagogus or in the same pedagogium, and are called elsewhere pueri compedagogii (see Fabretti I.e.). The word is a mongrel
(con-7rai8aya>yLTTjs),

yap eSei] This sentence must connected with ov 8ia.Tdao-op.ai vp.lv k.t.X., not with the words immee'/xe

be

diately preceding,
is

if
'

avv8i8aaKaXiTais

like

sullibertus
is

(ow-libertus) which also

found in

rightly interpreted school-fellows' ; and to such a connexion the imefiei 'it were meet' (not del) points. See the language of Ignatius to the Romans 3.

some
the

Similarly avvbiinscriptions. daa-KaXiTai are those who have had

perfect

same

SiddcrKaXos or dtdaaKaXia or

didao-icakelov.

Their

common

diodcr-

koXos,

contemplated here, is not S. Paul or any Apostle, but Christ see

;

I. v7raXei(pdrjvai] 'to have been anointed] as an athlete preparing for the contest. Compare the metaphor

15 *is ovv 8i8d(TKa\os k.t.X.

Some

in Polyc. 2, 3,
...to

vrjepe, cos
.

GeoG

dOXrjTr/s
icrriv

would explain the word

ers'*

'joint-teach-

6epa
to

d<p6apa'ia. .pcydXov

(comp. August. Con/, i. 9 'condoctore suo'), and this meaning certainly suits the following viraXei$6r]vai well (comp. Plut. Vit. Pericl. 4 rc3 8e
IlepiKXel
7ToXltikcov
(TvvfjV,

dffXrjTov

8ipea6ai teal viKav. the meaning of vrraXeicpeiv see

For

Com.

ake'nrTrjs

KaQdrrep dOXrjTT], tcov kcu bibatTKakos)

',

in Plut. Vit. Po7np. 53 cos arepos npos tov erepov V7TaXei(pTai tco X e W & vttokovUtcu. This duty of oiling

the athlete
10. 8,

fell

to the trainer,

hence

but

it

seems

to

be inadmissible on

called dXfL7TTr]s (see e.g. Epict. Diss.

iii.

several grounds. (1) There is no reason why Ignatius should not have used o-vv8i8d(TKa\os, which occurs in
Cyril Alex.

iii.

20. 10,

iii.

26. 22);

and

Ignatius here says that the Ephesians were the proper persons to perform
this office for him.
is

Ep.

lxvii

(x. p. 336, ed.

The metaphor

Migne). (2) Analogy shows that the termination -Ittjs signifies 'one who has to do with' anything, e.g. 'Apeo7rayiTT]Sj

variously applied: e.g. iiraXtifaiv ltd Tiva 'to incite against a person,'

eyKparir-qs,

ottXittjs,

ttoXittjs,

Polyb. ii. 51. 2 (see Wesseling on Diod. Sic. II. p. 138) akeicpeiv npos ti,
;

a-oipiTTjs, TexviTrjs,

Magn.

iii.

26),
iii.

(Maca. npoiTOKadedpLTrjs (Her7raXaLarpirr]s

etc.
9),

dXeicpeiv eVi

mas

Vis.

So

avpepv-

XaKLTrjs,

not 'a fellow-jailor,' but 'a

avCvyiTrjs 'a yoke(crvvyia); a-vvopirrjs
trvvob'iT-qs
;

fellow-prisoner';
fellow,

educate to a thing' Philo Leg. ad Cai. 24 (11. p. 569), Quis rer. div. her. 24 (1. p. 490), Clem. Alex. Strom, ii. 15 (p. 436). For its application to a moral and
ti,

'to

husband'
'

godly
prob.

life
lib.

'a neighbour' (arwopla);

fellow-traveller

'a
(3)

generally, see Philo Omn. 12 sq (ii. p. 458 sq) to

vop.ois...Toiov-

(crvvoola)

etc.

TjdiKov ev

pdXa bianovovaiv, dXeiTTTais

The aw- would be

pointless other-

Xpiopwos toIs naTpiois

Ill]

TO THE EPHESIANS.

39

Kal yap 'Itio-ovs Xpicvvrpex^Te Trj yvw/ur] tov Qeov. O*T0S, TO dSlCCKplTOV fJ/ULCOV VJl/, TOV TTCLTpOS Y\ yvdfJLt],
this

one sentence, but nothing afterwards

g.
Trepl v/nwu]

till

8 orav

yap

k.t.X.

iirel]

G;

i-rreidi]

Gg; pro

vobis

L; de
al. g.

vobis

A; a

vobis

(a Syriac

idiom).

5 T]p.u)v\

LA;

i\x(av

G;

tovs

t)

dix a

7TpLpyLaS

fXXtJVlKCOV

ovoparcov ddXrjTas dpeTrjs dnepyd^eTai

(piXoaocpia,
tcls

yvp.vacrp.aTa

irporiOelcra

inaiveTas 7rpdeis (speaking of the Mosaic law), Epict. Diss. i. 24. 1 6

ere,

agree] and below 4; as e.g. Clem. Horn. xx. 22 crvve.hpap.ov avTov tco The sense is ftovXrjp.aTL (comp. i. 10). not uncommon in later writers.
Trj yvc6p.T]

tov Geov] This expression

Qeos

cos

d\ei7TTT]s;
vii.

k.t.X.,

Clem.
pieydXco

is

characteristic of Ignatius
6,

Alex. Strom,

3
6

(p.

839) ovros 6
tco

Smyrn.
5.

Polyc.

8.

Rom. 8, So too yvwp.r]

:

a6\r]Tr)S dXr]9ciis crradico tco KaXa

vlktjv

iv

\r\aov Xpio-Tov here

and Philad.

inscr.

Kocrp.co tt)v dXrjdivrjv

Kara
.

ndvTcov

arecpavov p,cvos

dhiaKpiTov]' inseftarable''; comp. Magn. I 'irjcrov XpiaTov tov 81a

tg>v naOcov. .nepiyiverai 6 tti6t)vios rco

dXeLiTTr] yev6p.evos;
(p.

comp.

ib.

vii.

11

navTos r)p.cov fjv. rious meanings.

it

The word has vaIn the active sense

'Unhesitating,
17
dvcodev
tin-

yvpvdcracra

dXeicpovcra Kal KaraaKevd^i tov tdiov But it came to be applied dOXrjTrjv. more especially, as here, to the struggle for the martyr's crown. Hence the vision of Perpetua on the eve of her martyrdom, Act. SS. Per ft.
872)
rj

dya7TT]

signifies;

(1)

wavering, single-minded, steadfast';

e.g.

James

iii.

77

o-ocfiia...
it

dftidicpiTos,

dvvnoKpiTos,

where

is

best

explained by a previous pression, i. 6 p,rjhev 8iaKpivop.evos.

ex-

So

elsewhere in these epistles,

Magn.

et Fel.

10 (Ruinart p. 84) 'et ccefautores mei oleo defrigere quomodo solent in agonem] Tertull.

perunt

me

15 KKTr]p.voi ddidicpiTov nvevp-a, Trail. Kal I didvoiav abiaKpiTov; ap.cop.ov

comp. Heracleon
xiii.

ad Mart.
spiritu
duxit.'
p. 255)

'Christus
et

Jesus... vos

in Orig. in Ioann. IO (IV. p. 220) tyjv ddidicpiTov

Trj (pvcrei
ii.

unxit

ad hoc scamma proBasil. Eft. clxiv (11. ore p,ivTot eibop.v tov

kol KaTaXXrjXov

eavTrjs nicrTiv,

So too
Gamier)
os

Clem. Alex. Peed.

KplTcp
7tlctti:

3 (p. 190) dhiasee the note on dhia'

dOXrjTTjV,

ep.aKapio~ap.ev
Tvapa.

avTov
diKaico

tov
KpiTrj

kpltcos

Pom.

inscr. (2)

Undiscriminatiii.

dXe ittttjv
k.t.X.

tco

ing, indiscrimi?iate, indiscreet, reckless'; e.g.

And

plication
natius,

becomes
repeats
Oft.

in later writers this apcommon. S.

Clem. Horn.
dXoyoLS
'

5 to?s did
irapei-

t6

ddidnpiTov
(3)

coois
1 ,

Chrysostom, in his homily on Igthe

II.

Kao-QftcTL.

Impartial
ii.

e.g.

Clem.

saint's
p.

own
(ed.

Alex. Strom,
dp.epicjTos
kolvcovlkyj.

18
iv

(p.

474)

dyd-rrj...

metaphor;
Bened.)
al

598

eo~Tiv

awTpe-^ovcrai
tcov ecpodicov.
3.

yap Kara, tt)v 66v noXeis navToOev r)Xei(pov tov

So

adiaxpiTos, the adverb, Test. Duod.

7rdo~iv,

d6Xr)Tr)v Kal /xerd iroXXcov ee7~ep.7rov

i.e. 'I did not wait took the initiative,' 'I lost For the infinitive after

Patr. Zab. 7 dhiaKpiTcos irdcri cnrXayxIts passive senses vi(6p.evoi eXedre. are; (4) 'Inseparable, inseft arate] as

TvpoiXafiov]
'I

here;
(p.

comp.

Aristot.

de

Somn.

for

you/

458) hid de to yivecrdat dBianpi-

no
4.

time.'

7rpoXap.fidveiv

comp. Mark

xiv. 8.

TcoTepov to alp,a p.erd tt)v tt)s Tpocpfjs npoa(popav 6 vttvos yiveTai, ecos av
hiaKpiBfj

o-vvTpexrjTe]

'concur,

combine,

tov

alp-aros

to

p.ev

Ka6a-

4o
ws
y

THE EPISTLE OF IGNATIUS

kcli

[m

ol 67rio~K07roi

ol kcltcc

to.

irepaTa opicrdevTes ev

\t]crov

IV.
7tov

XpicTov 06ev
<f

yvwfjif]

eialv.

7rpe7rei v/uuu
kcci

gvvt peyeiv

ty\

tov eiriCKO-

yvco/uLr]'

bwep

7roieiT6.

to yap d^iovofiaarTOv
,

vfjioov

Trpeo-fivrepiov,

tov Oeov a^iov, outoos a vvr\p\xoo'Tai

i ev 'Irjcrov Xptarov yvw/xri] G; in iesu christi voluntale A; iesu christi sententia L, where the omission of i (in) was easy between determinati and iesu; al. g.

irpiirei.

vpuv]

decet vos

kcxI

vpuv irptiru [g]

et vos decet

A.

5 vp.S>v\

pcoTepop els ra apco to de 6o\epcoTepop

els

ra

'

KOLToi.

(5)

as
Trap

Athenag.
dpBpconois
ttcivtI

Indistinguishable] Resurr. 2 kWp ndpv

abiatcpirov
eivai
8okt)
:

bishops, he says in effect, however wide apart, are still united in the

mind
dno

Marc.
avTTJs,

of Jesus Christ; see Liturg. D. p. 16 (Neale) ttjs eKKkrjaias ttjs

neparcop
/xe'^pi

to tco

ndXtp npocrepveos

r]pcop.epop

yrjs

and
'

so

'confused,

unintelligible]
qbcoprjp.
1

comp. Liturg.

tcop neparcop S. Basil, p. 164.

Polyb.
(6)

xv. 12. 9 abianpiTov Miscellaneous] Pro v. xxv.

'

Zahn

(lxx)
al

mean

objects that to nepaTa cannot ra nepaTa ttjs yr)s, and himself

al

napoip.iai

(naidelai) 'SoXop.copTos
(7)

abicLKpiToi.

Undecided'' (of a con(11.

conjectures ret noip.pia (I. v. A. p. 564) or top ndrepa (ad loc), and Markland

test),
cos

Lucian Iup. Trag. 25

ciijtttjtos,

p.

671)
ert

suggests

tt)p

xdpira

but the passages

justify

anodapr]

ap.<firjpicrTOP

which

have quoted amply

[to.]

Ka\ abianpiTov KaTakmcop top Xoyop. For this substantival use {j)p~\

the absolute use of

nepaTa.

Zahn

of

rightly objects
fuisse

(/.

v.

A.

p.

299) to

the word, see the note on 11. This term here takes the r] ypcop.Tf\ place of the more usual \6yos or o-o<pia, as describing the relation of
Christ to the Father.

Pearson's interpretation 'episcopatum ab apostolis ex voluntate Christi institutum' (V. I. p. 271), a-

On

this ac-

count

is employed in the one and ep yvcopLrj in the other; though some authorities obliterate
ypcop.Tj

clause,

dopted also by Rothe and Uhlhorn. Ignatius is speaking here, not of episcopacy as instituted by Christ, but of the bishops themselves as
sharing the mind of Christ. IV. 'Act in concert with your bishop, as you are now doing. Your

the distinction.
1.

i.e.

to. nepaTa] the farthest parts] of the earth: comp. Rom. 6 ovdep

p.01 co(pe\r)o~ei to.

nepaTa tov

Kocrp.ov, ib.

(3acri\eveiP tcop nepaTcop ttjs yrjs.

The

presbytery stands in the same relation to the bishop, as the strings to the lyre. The theme of your song
is

expression [to] nepaTa used absolutely as here occurs, Ps. lxv (lxiv). 9 ol
KaToiKovPTes
to.

Jesus Christ.

The several members

will

of the

Church

form the

choir.

nepaTa

comp. also

nepaTcop,

Cat. 3 (p. 548) ol p.ixpi 2J (p. 571) otto nepaTcop avTcop, Celsus in Orig. c. Cels. viii. 72 axpi nepaTcop pepep.rjp.epovs. Ignatius would be contemplating regions as distant as Gaul on the one hand and
ib.

Philo Leg.

ad

will give the scale. Thus one harmonious strain will rise up from
all

God

and reach the ears of the Father.

;

will recognise your good deeds and by your union among yourselves you will unite yourselves with him.'
4.

He

onep Kal

7rotfire]

See for simiin Ignatius,

Mesopotamia on

the

other.

The

lar expressions

elsewhere

IV]

TO THE EPHESIANS.
eiricTKOTru) cos

41

tw

%op$ai Kidapa.
'

Sid
\t)(TOm

tovto

ev Ttj 6u.oa$TCtl.

VOICL V/UCOV KCLl

kcli ol

O-V/UCpCOVO)

OL^aTTf]
^

XpKTTOS

kcct

avSpa Se XP
xpw/ua Oeov
[g].

ywco'de, \va

crv/Lxcptovoi

SvTes

ev 6/uovoia,

/Va/3oj/Tes, ev evoTtjTi a&t)Te ev

aio>]

GL

[A]; om.

rod Qeod
estis

GL;

at-iov

8v rod 8eou [g];

estis)

al.

A.

8 ylveade] G; yiveaOe [g]; facti should read eylvecrde or eyeveade.

L;

estote (or

facti

A.

Possibly

we

cjdTjTe] ctdere

G.

Trail.

2,

Smyrn.
'

4,

Polyc.

1, 4.

God
of

1
:

comp.
xiv.
p.

e.g.

Antiphanes
erreiTa
cos
to.

in

dgiovopaarov]

worthy of record]

Athen.

643
601

p(Xr)

'worthy of fame?
Ignatius for the

The fondness

peTafioXals koi xpc6p.ao~iv

ev KeKparai,

word agios, which has been already remarked (note on 2), extends to its compounds also. Thus we have d^iaydir^Tos, d^iayvos,
d^ierraivos,
d^ieir'iTevKTOS,

Plato Resp.
ye tcov
TT\s

X. p.

eirel

yvpvcoOevTa.

povaiKrjs xP^H-drcov rd tcov noirjTcov, avTa e(p avrcov Xeyopeva k.tX.

(see also Legg.

c

diodavpadi-id-

XpcopaTa

ii. The term p. 655). hues applied to sounds is

'

aros,

dtjioBeos,

diopandpio-Tos,

7Tiaros, d^tonXoKos, dioirp7n]s, in

these

epistles.

Some

of these

must have

been coined
6.
cos

for the occasion.

only one illustration of the very common transference, by analogy, of ideas derived from one sense to another (see Farrar Chapters on

xopSai KL0dpa] See another in application of this metaphor Philad. I o~vvevpvdpio~Tai [6 eTrio~Konos\
rats

Language

p.

297

sq).

The word

Xpcopa then, as a musical term, designated an interval between two full

ivroXaisj

cos

xP^ ais
Protr.
1

Kidapa.
(p.

tones
cos

comp.

Aristid.

Quint,

p.

18

Comp. Clem.
re
koi
crcopa

Al.

5)

yap to perau XevKov

ko.1

<a\ peXavos

tov QeovX6yos...Tov dvBpcoirov, tyvx^v

avTov,
dyico

Xpcopci KaXelrai, ovtco

to did picrcov

ap pocrapevos, x/z-aXAei tco tov noXvcpcovov o pydvov Kai TTpocradei Tovrcp tco opydvco tco dvQpcoixco'
cri)

izvevpaTi Qeco did

dpcpdlv Oecopovpevov ^pcapa Trpoaeipr)Tai. Hence it gave its name to the

chromatic scale, which was called

XpcopaTiicbv
yevos, or ^pcopa simply, as distinguished from the two other scales used by the Greeks, the dia-

yap

el

Kidapa
l

k.t.X.

dia tovto] owing to ment, this relation.''

8.

this adjust-

tonic

(diaToviicbv

ol tear

members' form themselves {yivecrde) into a band ox chorus. Forthe characteristic

1
'

the individual avdpa] of the Church, who are to

'

and enharmonic
dppovia)
19,

yevos or biaTovov) (evappoviov yevos or

Ignatian
5, 12,

expression

1.

ol

naT

avbpa

see Aristoxenus Harm. pp. ; 23 sq, 44, Euclid. /;//;'. Harm. p. 534 (ed. Gregory), Dion. Halic. de Comp. Verb. 19, Plut. de Mus. 11,

comp. below
Polyc.
\opos\

20, Trail. 13,

iva

Smyrn.
dydnr)
ev

32 sq {Mor.
Sext.

pp.
v.

11 34,

1142
vi.

sq),

Emp.
ii.

adv. Math.
4,

p.

366,

So Pom. 2
:

ev

Vitruv. Arch.
Scip.
4.

\opos yevop.evoi Xpio-Tco 'irjaov comp. Clem. Alex.

Strom,
vii.

acrr)Te tco 7rarpi

See on

this subject

14

(p.

885)

77

eKKXrjaia

Kvplov 6 nvevpariKos dyios xopos. ' the scale 9. Geov] xpc3/za

phal Harmonik Griechen pp. 129 sq, 141 sq, 263 Aristoxenus Harm. sq, Marquardt on
p.

Macrob. Somn. Westu. Melopdie der

of

246 sq and elsewhere.

Of

the

42
(boovrj
fJLia

THE EPISTLE OF IGNATIUS

Sid 'lrj(rou

IV

XpLcrrov
Si

tw

7rctTpi,

\va vfxwv

kcci

aKOv&r]

kcci 7riyivcoo-Kri,

cov ev 7rpaa-(reT 9 ^.eXt]

bvras

tov viov clvtov.

evorriTi elvai,

xptjcriiuLOv

ovv iarriv v^as ev dfxay^cp

iva koI

Qeov iravTOTe ^ere^/re.

ev fJLiKpw
eiricTKOTrov

V.

CI

yap eyw

XP V(jP
u/ulcov,

)Tr rTOla ^ i v

o"vvrj- 5

deiav e<Tx 0V

^P^
A

tov

ovk dv6pm7rivrjv

words and renderi dia] GL; om. (attaching 'Irjcrov Xpurrov to the following be owing to homcEoteleuton ing patri domini nostri iesu christi: the omission may
(MIAAlA).
ko.1

The paraphrase

in

is

ev cvottjtl ev yevrjcde rrj

av^wviq.

ti$

0e$

irarpl

TiyaTrrujLe'vy

vUp avrov

'I.

X.

k.t.\.

i iirtyivdxricrj] cognoscat

LA

chromatic scale

itself there

were three
;

12,

Polyc.

8.

The words

ivovo-dai,

Aristox. recognised modifications Harm. p. 50 Tpels 8e xP a> P- aTLKa h V re tov fia.Aa.Kov xP a> lxaTOS KaL V T0V qfiioXiov Kal f) tov Tovialov (comp. Aristid. Quint, p. 19, Sext. Emp. 1. c, Such subEuclid. 1. c. p. 537 sq). divisions or modifications of any of

ivoTTjs,

evaxris,

are frequent in these

antici-

letters, as

might have been

pated from their general purport. oV av ev irpdao-eTe] 'through 2.

your good
hi
a>v

actions] as in 14 hi
;

a>v
1

irpdao-ovo-LV dcpBrjaovTai

XaXel

Trpdao-r] k.t.X.

comp. There

is

no

the
e. g.

three
'

Xpoai,
yevrj re

great yevrj were called or colorations shadings

'

ground
81
ov.
it

for the conjectural reading

'

'

The Latin has not per quem

has hitherto been read), but

Aristox.

Harm.
ib.

p.

24 Kara
Kad'

to.

(as

km
i<p'

Tas xpoas (see Marquardt's

p.

note),

comp.

69

imamiv

Xpoav

eKaaTov yevovs. These subdivisions (xpoai) of the xP^P- a were called xP^H- aTa also themselves see Euclid.
1.

per qucsj and the Armenian translates in bonis laboribus vestris. For ev Tvpaao-eLv in the sense, not of
'faring well,' but
'

of 'acting well/
1 1

c.

Ignatius

may have

comp. Smyrn. n. members? as Trail. \ie\ri\

p.4\r)

ZvTas

been led to choose a term which pointed chiefly to the chromatic scale, because this scale was especially adapted to the instrument which suggested this elaborate metaphor, the KiOdpa comp. Philochorus in Athen. xiv. p. 637 sq Avo~av8pos
:

note there). There is no play here, as Markland and others have supposed, on the other meaning of the word, 'songs? Such an allusion would confuse the
avTov
(see

the

'SiKveovios
ttjv

o'TrjO'e

Kt6apio-Trjs TrpwTOs fiereyjnXoKLdapiaTiKrjv .... XP>-

metaphor hopelessly, and would be unmeaning in itself. I V. myself have found much
'

\xard T ei>xpoa TvpcoTos eKiddpicre K.r.A., Plut. Mor. p. 1 137 xP (i) P" ariK

Era

it; dpx^js exprjaaTo: Ki3dpa The Latin see Westphal p. 131 sq. translator here roughly renders xPP< a

yevei

happiness in my brief intercourse with your bishop much more then must you, who are closely united with him, as the Church is with
;

Christ,

and

as

Christ

is

with the

Father.

by melos.
iv evoTr)Ti]

The phrase occurs again

2, 5,

5,

14 below, Philad.

Smyrn.

deceive himNone shall eat the bread who self. stand apart from the altar. The united prayers of the bishop and

Let no

man

v]

TO THE EPHESIANS.

^>

ovcrav

dWa

7rvev /uLctTiKrjV, 7roo~cp

/uaWov

v/uds jmaKapita)

tovs dvcLKeKpafJievovs ovtoos, oo^ r\ KK\r]crLa 'Irjcrov Xpi(TTU) Kcti ws 'Irjcrovs XpicrTOS Tip 7raTpi, \va iravTa eV 7r\avacr6uy edv [xy\ t*s evoTriTL crv/uLCpcova n, /urjSeis
r\

euros tov dvaacrTtipLOV, vcrTepelTai tov ctpTOv \tov

einyivuxjKwv
avaKeKpa/xevovs]
al. g. 4 perixv 7 ^ perix^re G. g* (but vv.ll.); rovs euKeKpapivovs G; qui mixti avr<I) [g] see the lower note. outojs] GL

G;

8 rovs
estis
;

A;

con-

junctos
11
77

cum

eo [A].

euros]

G Dam-Rup

sit

intra L; euros

77

g.

varepelraC] varepelre G.

rou GeoC]

GLg Dam-Rup;
all

om. A.
powerful.
XprjV

the whole Church are

yap perpias

els

dXXrjXovs (piXias

Whosoever comes not

gregation under the
Scriptures.
is

to the con-

durjrovs

dvaKipvaadai (with Valckpr/dels

self-willed,

and
of

falls

naer's note).
10.
6.

condemnation

the

irXaudcrOoi]

As Smyrn.
phrase
3
pr)

Let us obey our bishop. if we would be God's people.' not world6. ovk avOpcdirivqv] i. e. ly,' 'not after the ordinary ways of men'; see the note on 9 kclt
'

So
16

too

the
S.

Apostolic
8,

(S.

Paul and
below,

James)

rrXauaaOe,

Magn.

Philad.

(see the note).

11.

rov Ovaiao-Trjpiov]

The same
Trail.
7

dudpamonu
8.

ftiov.
l

expression
closely attachey6

occurs

again

dvaiceKpapLevovs]

ed''

to him.

This,

rather than
to

be the proper word, when attachment, friendship, See Pollux Onom. v. 113 is meant.
KeKpapeuovs,
eirmjlleuos
avaK.iK.pap.ai

seems

euros dvaiaarrj p iov cou Kadapos eanu k.t.X. The dvo-iaarrjpiou here is not the altar, but the enclosure in

which the

npbs

avrou,

altar stands, as the preposition euros requires. This meaning is consistent with the sense of the

where

he

gives
:

o-vyKeKpapai
;

as

synonyme, but not eyKiKpapai and so again, viii. 151 comp. also Bekker

A need.
prj 7TOT

p.

391

'AuaKpadiures'

duaKe-

paadiures, oXo^vxios KoXXcopeuoi. this use see Epict. Diss. iv.

For
2.
1

word, which (unlike fiapos) signifies and it is the place of sacrifice supported also by examples of its use as applied to Christian churches e.g. Cone. Laod. Can. 19 povois i%bu
'

'

eluac

rols

lepariKols el or lev at
8el

eis

to

apa t<ov nporipoiu crvvqOoov 77 cpCXau duaKp adrjs tiui ovra>s tOT
k.t.X.,

6vcnao-rr}piov (i.e.

the sacrariun^y comyvvaiKas

pared with Can. 4} ov

iu
t<3

M. Antonin.
ix.

x.

km

duaKeKpapiuou

T(S

24 n poo-Terr] kos crapKidlco, Clem.

duaKipuaurat

6vcnacrTr]pi(p

elo~ipx*o~@ ai

Horn.

rfj

^fvxV
15),

(comp. 11, Exc. Theod. 36

13,
(p.

Clem. Alex.
ra> eul r<5

978)

6Y

(Labb! Cone. I. pp. 1533, 1537, ed. This seems also to be its Colet.). sense in Rev. xi. I pirprjo-ou rou uabu tov Qeov Ka\ to Bvo-Laarrjpiou Kal tovs
npocTKvuovuTas iu avrw, Kal ttju avXrju Kal tt)u e^(o6eu rov uaov eKfiaXe efjcodeu,
pr)

Orig. rjpas pepio-0euri dvaKpadcopeu, C. Cels. viii. 75 duaKpadao-i ra tov Qeov

X6ya>,

Euseb.

V.

C.

iii.

12

comp.
(11. p.

avrr)u
;

perprjarjs,

art
17,

edodrj

rots

Philo de Praem. et Poen. 16

424), Plut.
25,
Vit.

Wueo-iu

comp.

xiv.

18
.

aXXos
.
.

Rom.

29,

Vit.

Cat.

and the words

in Eur.

Hipp. 253

Kal dyyeXos iijfjXOev eK tov uaov aXXos dyyeXos [er)Xdev] ck tov Ovaia-

44
Qeou^.
ei

THE EPISTLE OF IGNATIUS

yap

[v

eVos Kal SevTepov irpocev^t] TO&avTrjv

t]

i(TXVV ^, 7TOCT6J /ULaWoV

(rrjs

T TOV kiriG'KOTTOV Kal 7rajur]

Ttjs

eKKXriffias.

6 ovv

ipxo/uevos

67rl

to avTO

outos

rjfiti

v7repr](paueT
6

Kal kavrov $LKpivev'

yeypawrai
o"7roi>oa- 5

yap, YnepH(J>ANoic
1 re]

0eoc antitaccetai.
4 ovtos]

Gg Dam-Rup;
inrepupavei

om. LA.

GA

sic (otfrws)

L;

al. g.

iiireprjcpavei]

diaKplvet

Dam-Rup;

G, and so vwepupdvou just below. condemnavit L; al. g; def. A.

diiKpwev]
5 ydp]

G;
5e

GLA;

(For the vaos, as confined to holy place and distinguished from the court of the altar, see Clem.
o-rqpiov.

the

similarly in Polyc. Phil. 4 yivcoo-Kovo-as oTi elalv 0vai.ao~T7Jpiov Oeou, it is applied to a section of the Church, the ' body of widows ; see also Apost. Const, iii. 6, 14, iv. 3.
'

Rom. 41.) The reference here

is

to the plan

of the tabernacle or temple. The OvaiaoTrjpiov is the court of the congregation, the precinct of the altar, as distinguished from the outer court.

Thus

S.

Ignatius

does not here

refer to a

literal altar,

meaning the
stress per-

Lord's table.

Too much

The

application

of this

imagery,

which Ignatius had in view, appears from the continuation of the parallel
passage already quoted, Trail. 7
6 de

haps has been laid on the fact that the early Christians were reproached by the Gentiles with having no temples and no altars, and that the
Apologists acknowledged the truth of the charge, explaining that their altars, temples, and sacrifices alike

tKTos OvcriacTTTjpiov cov ov tcadapos eanv,

TovreuTiv, o )((Dp\s iincTKoTTov Kal npeo-Qvrepiov Kai bianovov npacrcroiv ti,

were

ovtos ov Kadapos eariv

rfj

awe itinera.

32, Orig.

spiritual e.g. Minuc. Fel. Oct. c. Cels. viii. 17. But, inde:

The man who separates himself from the assembly of the faithful, lawfully
gathered about its bishop and presbyters, excludes himself, as it were,

pendently of

this,

the literal inter-

pretation will not stand here, because the place for the Christian laity would

from the court of the

altar

and from

not be ivrbs tov Ovo-iao-Trjpiov, In fact the imagery here is explained by

the following words, where 6 eViovconos Kal naaa r] K<Kr]o-ia corresponds to Ovo'iacTTr/piov, while r) 7rpoaev^r) is
the spiritual sacrifice therein offered
;

the spiritual sacrifices of the Church. He becomes as a Gentile (Matt, xviii.

he is impure, as the heathen is 17) impure. See esp. Clem. Alex. Strom. vii. 6 (p. 848) ecrri yovv to irap rjp.lv
;

BvatacTTrjpiov

ivravOa

to

iiriyeiov

to

Clem. Al. eKKXr/aias \6yos ano

as
e. g.

/. c.

r)

Ovo-la

ttjs

tgjv ayloov ^rv\S>v

/.

a6poicrpa tcov raty

ev)(a.ls

avaneipevoiv,

dvaOvpuopevos, Orig.
dXr/das Ka\ votjtws
npocrevxai
oltto

C.

avanepneTai
6vp.1ap.aTa al

plav Sa7rep c\ov plav

at
yv(opr)v

(jxovfju ttju kolvtjv not

evoodt]

k.t.\.

(with the whole

avveidr^aecos

Kadapds.

context).

Thus

Bvo-iaaTijpiou,

being

once the place of sacrifice and the court of the congregation, was used metaphorically for the Church of
Christ, the 6vaiao-rijpiov epyjsvxov, as
S.

For the prayers of the Christians, as taking the place which the sacrifices held under the old dispensation, see the note on Clem. Rom. 44 irpocreveyKovras
piov
to.

8a>pa.

Chrysostom terms

it.

Somewhat

seems

to

In Philad. 4 6vaiao-Tijbe used (see the note

VI]

TO THE EPHESIANS.
OVV
/UL7

45
iva
(J0/UL6V

(TlOfJLV

dvTiTd(T<T6(rdcu tic e7no"/co7ro),

Qeov

inroTaoro'OfJievoi.

VI.
Dam-Rup; G;
dey

Kal ocrov
al. g.

(SXeTrei

ns
om.

(riytovTa
[Dam-Rup
5]

eiricrKOTrov,
[Anton 3];
al.

6 oZv]

GLS
;

g.

amTd<T<Tecr$ai.]

7 Qeov] Dam-Rup Anton; avTirdaaeade G; al. g. 8 Kal 8<rov] G Dam-Rup Anton; deo LS X dub. A; al. g. Dam-Rup

LA

Lj Si

Anton;

et

quantum L; Say

olv [g];

a?

quando A; ^wza quantum (quanto) S r

cTTtcr/coiroj']

G Dam-Rup;
and in

rd? ewlaKOTrov [g] Anton.

there) as here

Trail. 7 (already-

For other applications of quoted). the term, likewise metaphorical, see Magn. 7, Rom. 2. These five are
the only passages in which it occurs in the Epistles of Ignatius. ' tov aprov tov Qeov] i.e. the spiritual

apros [Qeov], with the note. I. el yap evbs k.t.X.] An allusion to

our Lord's promise, Matt,

20,

xviii.

19,

eav 8vo

avp.cpcovrjo'ovo't.v

vp.o*v

K.T.X.
4.

eavTov huKpivev]

'separates him-

self then

sustenance which

God
is

His people.'

There

provides for probably a

as

it

and there.' He pronounces, were, the sentence of excommuFor

v.

nication on himself.
of the aorist see Gal.

this force

reference to the eucharistic bread here, as there is more plainly in

4 (note), and

Rom.

the note there). The eucharistic bread however is not ex7 (see

clusively

or directly contemplated, but only taken as a type of the

spiritual

Gramm. xl. p. 345 (Moulton). The Latin condemnavit does not imply a different reading KareKpivev (as Zahn), but is a mere
comp. Winer
mistranslation, just as this version renders Kai-qpTio-p-evot
fecti (
2),

same
fier-

nourishment which is dispensed through Christ. This reference (like Rom. 7) seems to be inspired by Joh. vi. 31 sq, where also the eucharistic bread furnishes the imagery, while at the same time
6

as

if it

were

a7n]pTio-fxevot,

and
if it
5.

aSiaKpiTov ( 4) incomparabile, as

were

ao-vyKpirov.

'Yneprjcpdvois k.t.X.]
iii.

quotation

from Prov.
1

34.

It is
iv. 6,

a larger application is contemplated, apros tov Qeov iariv 6 Karafiaivcov

e<

Pet.
;

v.

5,

James

quoted also Clem. Rom.

30

tov

ovpavov

k.t.X.

If

SO,

the

metaphor reverts ultimately to the manna, and thus harmonizes with

see the note on the last passage. In all alike [6] Qebs is substituted for but Ignatius is Kuptoy of the lxx
;

The preceding Ovo~iao-Tijpiov. manna was the bread provided by God for the congregation of Israel.
the

alone in placing vneprjobavois first. l we may be 6. <Sp.ev Qeov k.t.X.]

For a more direct reference

;

to the

God's by our subjection' comp. 8 0X01 ovTes Qeov, Magn. IO ovk eo~Tiv tov Qeov, Philad. 3 oaoi Qeov eicrlp...
;

eucharistic bread, or at least to the agape, see below 20 and for a different

ovtoi Qeoi) ccrovTdL,

Rom.

e'fiol

(v.

1.

enov)

yiveo~6e,

TovreaTtv

tov

Qeov.

application

and meaning of

The

substitution of the dative

was

be seen from 4. apTos, the authorities that the words tov Qeov are somewhat doubtful. Perhaps they should be omitted see an

Rom.

It will

so obvious, and almost inevitable, that I have adopted the genitive of authoagainst the preponderance
rities.

exactly parallel case,

Rom. 4 naOapos

VI.

'

If a

bishop

is silent,

he only

46
ttXelovcos

THE EPISTLE OF IGNATIUS

clvtov
(po(3eicr6oo.

[v.

iravTa yap bv

Trefjuret

oiKO$eo-7roTtis

eU iSiav

oiKOvo/ULiav, ovtcos SeT r)fias

avrov

Se^ecrdai, w? avrov tov ire\x^avTa,

tov ovv eiriGKOTrov

avTos StjXovoTi W9 avTov tov Kvpiov SeT irpocrftXeTreiv. ovv 'Ovt'icri/uLOs vTrepeiraivei v/ulwv t\]v ev Oeco evjulev
Ta^iav, oti irdvTes
i

Kai kclto. dXridetav Z/JTe

otl ev vfiiv

Tr\ei6vu$]

G GL

iri/xiret.]

GLg Dam-Rup
clitov]
g.

(written irXeidvusavTov)', wXelov [g] ; irXeov Dam-Rup 5 Anton 1 oirrws 5 Anton; hv 71-4171-77 Dam-Rup 1; viittct A.

8ei

7)1x0.^

Anton

ourws ripas

ovtus avrov del i)pas

;

3 8exe<rdai]
/j.\p

Dam-Rup 1 rccipere L. Rup 5 Anton; dub. LA.

4 8t)\ov6tl]

otv~\

Dam-Rup 1 ovtws de? vpas Dam-Rup 5 Gg Dam-Rup 5 Anton; virode^acrdai ire Trep.irovra Damaura] Gg Dam-Rup 1 Gg Anton, and so S X A; yovv Dam-Rup 5.
Set
;
; ;

GLS

om.

Anton Dam-Rup.
Tpo^XiweLv G.
5

Trpoo-fiXeireiv]

g Anton

Dam-Rup, and

so

LSjA;

m^

oiV]

GL;

atque igitur
its

A;

deserves the more reverence.

The

7.

KciToiicel]

'has

permanent

masters steward must be received as

the master, the bishop as Christ. Onesimus himself praises you. He

abode''',

see the note on Clem.

Rom.

At the same time though no one had settled here, Ignatius speaks
inscr.

me that no heresy has a home among you and that you will not listen to one who speaks of anything
tells

of certain heretics as napobevaavras

9.
8.

izepi k.t.X.] I

have ventured so
the

to

else but Christ.

aiycovTa]

emend

the text, as

Armenian

subject again
larly

Ignatius returns to this 15, without how-

Version suggests, and as the sense seems to require, substituting mrepiiHCoy

nep\, in

ever mentioning the bishop. Simihe commends the quiet and

retiring disposition of the bishop of

for

HTTepiHCoy;

see
for

the
<os

faulty reading of A,

ooatrep

Philadelphia (Philad.

1),

who

is

not

and he deprecates any one presuming on the youth of Damas the bishop of Magnesia {Magn. 3). 2. 6 olKodeo-noTTjs] Apparently an
;

named

[Clem. Rom.] ii. 1. Compare Philad. 6 edv be dp.(poTepoi irepl 'Itictov Xpiorov p.rj \a\a>criv, ovtoi
epo\
o~TTJ\ai

elaiv

k.t.X.,

and
ovv,

simi-

larly
vp.lv

Trail.

KcoCpcodrjre

otov

allusion to the parable in Matt. xxi.

^ cop is 'Itictov XpicrTOv AaAr; tis. Another simple emendation would be

'irjcroiv

33 sq.
els
Trjv

The words s

ttjv Idiav

0U0for

Xpiarov
eoriv

comp.
7
be

Magn.
H-V

10

voplav are a

condensed expression

cltottov

'ItjctoCi/

Xpicrroj/

AaAeif
AaAeTre

ol<ovop.iav tov Idiov oIkov

(or
xiii.

Kai

lovbat^eiv,

Rom.

ap.7re\6ivos).

'irjaovv Xpicrrov K.6o~p.ov

emSvp-elTe.

ovtcos del k.t.\.]

Comp. John
Trep^ra>

20 o

\ap,{3dva>v

av Tiva

ep.e

Xapfidvei, 6 be e'pe Xap-fidvcov Xapfidvei

The Latin aliquem ampiius quam Iesum Christum loquentem is ambiguous, and might represent the accusative as well as the genitive. VII. 'Certain false teachers are

tov Trepfyavrd
X.

p.e,

together with Matt.

curoa-TeL-

40

6 bexop.evos vp.as ep,e bex* Ta h < ai

o ep.e

Sexofievos Several tov

fie.

going about,

\avrd

who profess the Name of Christ in guile. Avoid them, as

vn]
oudejULia a'lpecris
'

TO THE EPHESIANS.
KaroiKer

47

a\V

ov$e cxKOvere twos irXeov

ev dXrideia,

fj

wept

Irjcrov

Xpi&TOv XaXovvTOs

VII.
7Tpi(pepiv
f

Gioodacriv

yap
it

Ttves $o\cg 7rovt]pw

to

ovo/ma

aWa

v/uas

cos

diipia

pacrcr ovtes dvd^ta Qeou' ovs Se? 6KK\iveiv elcrlv yap Kvves \vo-crcovT6s,

Tiva

XadpoSfJKTai, ovs Sel vjdds (pvXacrcrecrdai bvTas $vo"6epa7T6VTOVS.

/j.4vtoi [g].

eh laTpOS
8
is
rj

eCTTLV,

CrapKLKOS
L;
rj

KCLl

TTVeV/ULaTLKOS,
etirep

irepl]

quam

(rJTep)

jibvov

(a si

paraphrase);

G.

In

A the
1

sentence

translated et

non audiatis quemquam,

non in
1.

veritatc de iesu

christo loquaticr vobiscum.

See the lower note.

9 to ovofxa] txt

GLg

(mss,

but

adds

christi)',

add. bonorum
tlpcl]

A; add.

x/hotou

Dam-Rup

See

3 for similar
;

glosses.
aXXct

10 d'XXa
(sic)

So app. most mss of g*, and Dam-Rup (Lequien)

quaedam L; et revera (om. nva) A. 13 eh] txt diJKTai] G Dam-Rup; \adpo8rJKTOL g (mss). Theodt Gelas Sev-Syr 5, 6; add. yhp Anon-Syr^ al. g. [L] [A] Athan Gelas Theodt Sev-Syr (twice) Anon-Sy^; add. re G;
;

nva

sed (d\Xa)

12 \adpo-

GLA
al. g.

Athan

aapKiKos] txt

wild

beasts.

They

are

like

mad

a)

dogs, whose bite is hard to heal. There is only one sure Physician, flesh and spirit, create and increate, God in man, Life in death, the Son of

in the correspond; Xadpo&fjKTos (?) ing passage of the Pseudo-Ignatius: XadpoddKTrjs Pallad. Vit. Chrys.(Chrys.

Op. XIII.
in

p. 2l); \adpai68r)KTOS, PhotillS

;

Mary and
first

the

Son of God, passible

Oecum. ad Phil. iii. 2 Antiphanes in AnthoL

Epist.

\a8podd<vr)s, Grcsc. 11. p.

and then impassible, even Jesus Christ our Lord.'

to ovojia k.tX] Comp. Polyc. 9. Phil. 6 tcov \j/vba8eX(pa>v kcl\ tc2v iv to ovofia tov cfiepovTcov vnoKpicrei For the absolute use of to Kvpiov.
ovo\ia see above 3. 10. aWaTiva] certain
'

189 (Jacobs); XadpoSdwos (?), Nilus The i. 309, p. 196 A (Migne). recognised classical equivalent was
1068.

\a16apyos (kd$apyos), e.g. Arist. Eq.

50)

Phrynichus (Bekker Anecd. on Xddapyos kvcov says, tovto

p.
ol

other things?

TToXKoi TrapaCpOeipavres \a6pobr]KTT]v naXovaiv.

It

seems necessary
the

to

read

a'AXa,
is

conjunction oppositive dXAa would be quite out of place

after 86\a> novrjpcS.
1 1.

since

dvadepanevTovs] i.e. 'their madness a virulent disease which is hard to

cure and which they communicate to others by their bite': comp. Soph.

drjpia]

So Smyrn.
In Philad.

/\.7rpo(pv\dao-co

Ajax 609
13.

SvadepdnevTos

A'tas-.-Oela

Se vp.as
cpcov

dnb k.tX

tc2>v 6rjpia>v

tSv dv6pcoTrop.op2

p,aviq vvav\os.
els larpos]

they are

'There

is

called 'wolves.'
12.

physician

who can cope

only one with it':

\adpo8fJKTat] Various

forms of

comp. Clem. Alex.

(p.

Qitis div. salv. 29

the

word

occur, \adpo8r}KTT)s, as here,

952) TOVTCOV Se
'Itjo-ovs
(I.

beingthe commonest, comp. Chrysost. Horn, ill Ephes. xv. Kaddrrep ol XadpoTOV p.tV TVpOO~LOVTCL brJKTdl TCOV KVVCOV ol ovdev v\aKTOvo~iv k.t.A. (Op. XT. p. 115

larpos

TCOV TpavpidTOiv p.6vos c. Cels. 11. k.t.X., Orig.

acorrip

67

p.

438) ?]\6e
cos

Kvpios
k.t.A.

rjpuv

p.ak\ov

larpos dyaOos
larpos

For the connexion of

and

48
yevvrjTos
icai

THE EPISTLE OF IGNATIUS

dyevvriTOS, ev

[vn

dvBpwww 0eos,
kcii
e/c

ev BavctTU)
iraQr\-

W)

dXrjdivv, Kal K

Mapias

Oeov 9 wpcoTOV

tos Kai tot d7ra6t]s, 'Itjcovs XpicrTOs 6 Kvpios

rifxwv.

i yewyrbs kclI dyivvtjros] G, and so app. Athan (though some MSS and the edd. read yevr/rbs ko.1 ayhyTos) ; genitus et ingenitus L /actus et non foetus The words Gelas Sev-Syr (twice) Anon-Sy^; yevvTjrbs ef dyewfyrov Theodt.
;

substituted in
K<xl

yevvrjTup.

g are 6 p.6vos dXrjdivbs 6ebs 6 dyhvr)TO$...Tov See the excursus at the end of this epistle.
(twice)

be p.ovoyevovs irarrip
iv avdp&Tri?

Qe6s]

Athan Theodt Gelas Sev-Syr

f

Anon-Syr a
r***

[A] (reading
ev

**y

y^

m^

'

'filius hominis'' for

lHJLa

deus et filius hominis in homine ; see Peter-

ev davarip fiw^ dXr)divq\ Athan mann); aapd yevop,evos deos GL ; al. g. in morte Theodt Sev-Syr (twice) Anon-Syr 1 vera vita et in ntorte vivus [A] vita aeterna Gelas ev ddavdru farj dX-qdivrj (the dative is intended, for this MS
;
; ;

Orjpiov

see Clem. Horn. Ep. Clem. 2

larpov
totvov
t%eiv.

fjpds

oparov, rov d\}/r)Xd(pr)Tov, [rbv

yjrrjXacp^Tov],

fit

rov 7rpoKa6e6pevov Set

eTxeyeiv, ov> Br)piov

qpas
de

rbv

drradfj,

rbv

St'

dXoyov dvpbv

rjpds ivaOr^Tov k.t.X.

See also Tertull.

et

Compare
aapKiKos

15 els

ovv 8i8d(TKaXos.

Cam.

Chr. 5 'Ita utriusque sub-

o-apKiKos k.t.A.]

The

antithesis of

stantias

census

hominem

Deum

and

7rvevp.ariK.bs is

to express the

human

intended and the Divine

;

exhibuit,hinc natum, inde non natum, hinc carneum, inde spiritalem, hinc

nature of Christ respectively

comp.

Stnym.

<x>s

aapKiKos, Kairrep nvevpa-

tikg>s rjvc>p.evoi too Tvarpi.

combination

For the constant recurrence of the o-dp and irvevpa in Ig-

natius in various relations, see the note on 10 below. The expressions

<rapK.iK.6s,

infirmum, inde prasfortem, hinc morientem, inde viventem,' a passage which too strongly resembles the words of Ignatius to be independent. It is worth while observing that in the immediate context Tertullian
quotes the incident from Luke xxiv. 39, which Ignatius elsewhere (Smyrn. 3) gives from another source. Comp. also Melito Frag?n. 13 (ed. Otto)

yevvrjTos,

ev

av0pcoTroi,

ev

6avdra>, K Mapias, nadrjTos, here are introduced to emphasize the reality of Christ's humanity against the phantom theory of the Docetics see For the use the note on Trail. 9. of nvevp.a in early Christian writers,
:

'judicatum esse judicem [et incomprehensibilem prehensum esse] et in-

as opposed to adp^ and expressing the Divine nature of Christ as the

Aoyos,

commensurabilem mensuratum esse impassibilem passum esse et immortalem mortuum esse et caelestem sepultum esse. Dominus enim noster
et

see 2

Clem.
to

9 Xpiarbs

homo

natus...mortuus
14

est, ut vivifi-

Kvpios...a>v

pev

7rpa>Tov

nvevpa,

caret, sepultus est, ut resuscitaret';

eyevero <rdpg, with the note. alternative is that o-apniicbs

The
k.t.X.

Fragm.

'quum

sit

incorporeus,

should be taken closely with larpbs 'a physician for flesh and spirit alike' but the antitheses which follow
;

corpus ex formatione nostra texuit sibi...a Maria portatus et Patre suo indutus, terram calcans et caelum
implens, etc'
I.

seem to require the other explanation. For this sentence of antitheses

compare Polyc.
3 rov doparov, rov 6V

and

yevvqrbs ku\ dyevvrjros] generate ingencrate] i.e. 'generate as re-

'

gards His

human

nature and ingene-

vm]

TO THE EPHESIANS.
VIII.
Mr, ovv

49
worTrep ovle WC7Tp
7ri-

to

f/xas

e^aTrarcLTijOy

i^awaTacrde, o\oi ovtes Qeov.

6v/ula

OTav yap un$ otclv yap /uLride/ULia

v/uas
L;
al. g.

ivrjpeKTTai ev vjjuv
G;
5 6

r]

Swa/mevr]

/3a(ravi(rat,
i koX
;

does not write the iota subscript)

k]

in immortali vita vera

;

GLA

Athan Theodt Sev-Syr

3
;

al. g.

'Irjaovs

Xpurrbs

(om. /cat) Sev-Syr 6 Gelas Anon-Syr x Kvolos ijfiQv] Theodt Sev-Syr

iic

(twice)

Anon-Syrx
al. g.

dominus noster
5 oral?

iesus christus

yap]

2 commences

Gelas; domimis christus noster ~L; om. G; again here and continues to the end of

the chapter.

eindvixla]

2A

g;

pt?

GL,
L;

see below.
hveipiurai

6 evqpeTTai\

plantata

est

SA;

complexa

est
is

(eveipriTcu?)

G;

inrdpxv [g*].

The

impossible word iveipiarai

retained

even by the

latest

editors (e.g. Hefele,

Jacobson, Cureton, Dressel, Petermann, Lipsius, etc.), except Zahn and Funk. Dressel has accidentally transposed the words, heipio-Tou epts, in his text.

The as regards His deity.' words yvvrjrbs kcu dyiuvrjro? are here used to signify 'create and increate,' in which sense the more careful
rate

VIII.

'Suffer
;

not yourselves to

dogmatic language of a later age would have employed in preference

the forms yevrjrbs kcu ayivrjTos with the single v. See the excursus at the

be led astray for now ye are wholly given to God. So long as ye are free from any evil craving, ye live after God. I would gladly devote myself for the renowned Church of Ephesus. Carnal men are incapable
of spiritual things, as spiritual men are incapable of carnal things. With you, even the things done after the
flesh are spiritual, for they are in Christ.'
5.

end of

this epistle.

ev dvOpwrro) 0eo?]

This reading

is

by the great preponderance of authorities and by the

alike
antithetical character of the sentence.

demanded

done

ovTes Qeov]

See the note on

of combination no doubt that

The
Qeos

substitution

iv

a-apKi

yevopievos

5 "wa (op.ev Qeov.

eiridvfjLia]

may have been due to the fear of countenancing the Apollinarian doctrine that the Logos took the place
of the

The
leaves

authorities
this is

the correct
iv.

reading;
rets

comp.

human

vovs in Christ.

Ephes.
dnaT-qs.

22 Kara

ev davaTcp

our
tion

life,
;

For His death is /c.r.X.] His passion is our resurreccomp. e.g. Smyrn. 5 to ttciOos

For

emOu/ilas tt}$ the connexion of unre{eTviBvp-la)

strained desire

with false

o icrriv rjfxav dvdaracris.

there

is

Here again reference to His two natures.

:

teaching see 2 Tim. iii. 6 alxp-cuXcorevovres yvvaiKapia... dyoueva eT7idvp.ia.is

7Toiki\cus, 2

Pet.

ii.

18 tjeXed^ovaiv ev

He
life
2.

died as man He lives and gives as the Eternal Word.

e'/c

Trail. 9,

Mapias] See below 18, and comp. Smyrn. 1. He might have said with 7rpc3roz/]

cmBvfiiais crapKos (comp. ver. 10), Jude The reading epis, though not 16, 18. inappropriate in itself (comp. Clem. Alex. Strom, vii. 16, p. 894, eptv rjv ev
rat?
alpeaeo-L
TrpoKpireov),

must

be

equal truth npaiTov d7radr)s kcu Tore 3 (already naOrjTos, as in Polyc. quoted) tov dnadri, tov St' rjp.ds nadrjrov,

its rejected here. It may have found way into the text from a marginal note attempting to give a derivation

but in these antitheses he commences with the humanity, as being the point attacked by the Docetic teachers.

of

eveipicrrai.
l

6.

ev7Jpeio-Tai]

is

inherent,

is

fixed?

So

it

is

necessary to read

IGN.

II.

5o

THE EPISTLE OF IGNATIUS

^fJTe.
7repiyp-t]iULa

[viii

apa Kara Qeov

vjJLvov

'(pecricov

e'/cfcA^cnas Trjs

Kai dyvi^ofiai SLafiorjTOV tois aicocriv.

vjjlwv

i apa] apa G (so certainly). -jreptyruxa vp.uv koX kyvl^ofuu] G (but with a smooth breathing dypl^o/xaL); peripsima vestri et castijicer {i.e. ayvifafiai, but the MSS castificct) a vestra etc. L*; gaudeo in vobis et supplico pro vobis SA. In

for

eveipMTTai,

in

which the editors

generally have acquiesced, but which they do not attempt to justify. The

7rpiKadapp,a, especially of those inals, generally the vilest of

crimtheir

class,

whose blood was shed

frequent itacisms in the MS render Bunsen (Br. p. the change obvious.

ate the

to expisins of the nation and to

avert the wrath of the gods.

Photius,
r<5

was impossible, but substituted ivepyfjTai. Zahn first introduced the correct word into the For ivepeibeiv (-becrBai) com p. text.
88)

saw that

iveipio-rai

Lex.
Kar

s.v.,

says

ovtcos

inikeyov
rfj

iviavrbv epL(iaXXop.Vco veavia iiri airaXXayfj tcov

6aXdcTo~T]

crvvexovTcov

KdK&v ILepi^ripLa
acorqpla
eveftaXov
ko!
ttj

f)p.a>v

yevov,

tjtoi

Dioscorid.

ii.

23

(p.

367, Kiihn) tcov

evrjpeiKorcov crTop.ax<p Kat koiXiol ^oXco-

aTToXvTpcoais, Kai ovtcos daXdcraT], coaavel tco Ho:

a use that would be appropriate to the metaphor at the close of the

Scoi/,

preceding

section

see
ib.

also

Plut.

Mor.
7rep\

p.

327 B

/3e'Xe6

dnb
p.

roi-ov to

crrepvov ivepeiadivTi,

344 C

rois

tuv pLdcrrbv evepeicrdeuros octtcois Kai KararrayevTos. Comp. Clem. Alex.

airoTivvvvTes comp. Amphiloch. cxxxiii. (Op. I. p. 731, ed. Migne), where Photius well explains the force of the word as used by S. In Athenian language these Paul. persons were called cpapp.aKoi, Arist. Ran. 731 *ai Trovrjpols kqk Trovrjpcov els

creiSam

Ovaiav

Strom,

ii.

20

(p.

487) dndrr] crvvex&s

anavTa xpcope#a,
aiv, oicrLV
ko\o~iv
fj

vorarois

dcpiypevoicpapp,a-

evairepei$op,ivr) rrj tyvxfl,

whence

iva-

tvoXis

npb tov ovhe

exptjo-aT

7repeiap,aTa 'impressions' in the conFor the form of the perfect see text.
p. 33, Veitch Greek Verbs s. v. epeidco and for the indicative with orau, Winer xlii. p. 388 sq. Merx would read eppifarcii or ivepplcoTai (p. 41), because the Syriac and
;

cIkt)

pqdicos

av.

On

these

human

victims see

Hermann

Lobeck Phryn.

Hence
here
'I

Griech. Alterth. Gottesdienst. 60. the idea in the word as used

is

twofold

'
:

first,

am

as the

meanest among
devote

my

you,' secondly, life for you.' For its

and

Armenian have 'plantata

ing of
I.

but this seems to be only a loose renderest,'

biblical use see Jer. xxii. 28

p,rj

(Symm.)

nepfyrjp.a qt>avXov Kai anofiXiqTov 6

;

ivrjpeMTTai.

dvOpconos
el/xt.
I

Tobit
13

V.

20 (LXX) dpyvpiov
r\p\0iv yevoiTo, 7repiKa6dpp.aTa tov

For the omission of the substantive verb, and for the general form of the sentence,
7Tply\rr)p.a

vpaov] sc.

... nepi\}/r}u.a

tov 7rai8iov
a>y

Cor.

iv.

Kocrpiov

eyevr\Qr\p.ev,

tvovtcov

Trepl^rrjp\.a

comp.

Rom.

dneXevOepos

'Irjaov

ecos dpTL.
\j/r]p,a

See also below

ep.bv

18 nepi-

Xpio~TOv (sc. ecro/icu) Kai dvao~rTJaop,aL iv Otherwise we might avrcd iXevdepos.

to

Trvevp.a

Barnab.

ypdcpeiv
lb.

aravpov, eanovdao-a e'yw

i?i

tov

read TrepH^^a
this position

elpn,

vp.cov,

as

et'/xi

in

Trepn/z^pa vp.cov,
dyd.7rr)s vpaov.

eyco Treptyrjpa ttjs

might easily have drop-

Hence Origen

Ioann.

ped out amidst the recurrence of

similar letters.
ILepiylrrjfia,

14 (IV p. 393), explaining the prophecy of Caiaphas, applies

xxviii.

literally

'filth,

scum,

offscouring,'

was used

like

KaOapua,

the term to our Lord with an apology In the middle of the for so using it.

VIIl]

TO THE EPHESIANS.
Ta
irvev}iaTiKa irpacrcreiv ov

51

ol

crapKiKol

a
r

VCLVTCLl

ov ;e
T*Js

OL TrveVfJLCLTlKOl TCL O-apKlKCt, WCTTTep

5

OV06

Y]

7TLCTTLS

Ta

aTncTLas ov$e
g
it

r\

diriCTia Ta

ty\s

7rio-Ta)s.
t<p.

a 5e Kal
See the lower

is

altered into
3

Trepi\{/7]fj.a

vfxQv Kal tt}s ayvoTaT-rjs

Ikk\.

note.

ol

aapKLKol]

GLAg

(but

oi yap aapKLKol 2 [Antioch 12]. thv g. ovSt] Gg Dam -Reg-R up Antioch;

adds enim) Dam-Vat 5 Dam-Rup 7; 7rpdcrcreiv] G Antioch Dam-Vat-Rup; irpdr1

otfre

Dam-Vat.

5 5]

GLA;

yap S.

third century, as appears from Dionysius of Alexandria (Euseb. H.E.

have been suggested;

the insertion of
vp.a>v.

e.g.

the sub-

stitution of dyvto-fxa for ayvi(opai, or

v(p'

aov had become a expression of formal compliment 'your humble and devoted
vii.

22), 7TpL\j/T]pia

or of virip before
13

common

But, as

Trail.

(already

1.

servant' (see Heinichen on Euseb. c. Melet. xv.). This expression, he

quoted) agrees in the same expression, it is highly improbable that the scribes should have made the same
error
culty

says, which with others was a mere form of speech, had been actually fulfilled in the case of those devoted

and introduced the same

in

diffi-

both

passages.

A much

Christians

who had caught the plague

and died, while nursing others into Thus Trepl^fia is closely alhealth.
lied in
is

meaning to avrtyvxov, which also a favourite Ignatian word (see

21),

more easy change than any hitherto proposed would be &[-<\zom<\i for ArufzoMAi; but no correction seems to be required. 2. eKKXr/o-ias] governs vpt,a>v, and does not stand in apposition with it,
as the article before
l

below

but superadds to the idea

biafiorjTov

shows.

of 'self-devotion,' which is common to both, the further idea of 'abase-

diafioijrov K.T.A.]

renowned through

ment, vileness.'
i

all ages] literally ''bruited about by The word occurs Clem. the ages?

ayvi^opai

k.t.A.]
;

J am

devoted to
ayvi-

Alex. Exc. Theod. 75

Cels.
i.

(p.

986), Orig.

c.

your Church'
fia.

comp. Trail. 13

{erai [dyvi^re MS], v/xcov to ip.ov ttvcvIt appears to mean literally 'I
ayvio-jxa,

which
TL

51, last

Euseb. H. E. iii. 36, in passage it is used of Igelcr-

natius himself, 6 rrapd Tr\eio~TOis

vvv
8Laj36rjTos
'lyvcvriov.

make myself a

a piacular offering, for your Church.' The verb ayvigeiv sometimes means 'to sacri'to devote' (see esp. i<ftayvigeiv}

It

is

found also occasionally

cal writers, e.g.

in late classi-

Plutarch and Dion

fice,'

and ayviapa is 'an expiatory victim,' e.g. ysch. Eum. 315. Of the genitive case after ayviCo/xai
Kadayvt(etv);

Chrysostom. Compare also irepifio-qRom. 1, 47. For the tos, Clem. dative see Xen. Ephes. i. 2 rjv 8e
dLaftoriTos

rots

6ea>pevois a-rraaiv k.t.X.

can find no other instance but it might fall under the category of
I
:

The

alcoves

tions,'

and
ol

are here 'future generathe dative is one of the

verbs of admiration, affection, and the like and, as Tpv\o-6ai, e7rirv(peo-Sai, etc., are found with this case (see
;

agent.
3.

o-apKiKol
1

cence of
5.

Cor.

ii.

k.tX] 14 sq.
i.e.

reminis-

Kuhner II. p. 324), it can hardly be considered out of place after dyvl&<r$ai, when this secondary sense Several corrections predominates.

a 8e K ai

k.t.X.]
is

secular

business
is

exalted into

'even your a

higher sphere,
piety.'

spiritualized,

by your

52

THE EPISTLE OF IGNATIUS

7rpa(T(reT6,

[viii
%

Kara crapKa
'Irjaov

ravra

irvev\iaTiKa e&Tiv

iv

yap XpicrTw irdvTa

7rpa(T(reTe,

IX.

"Gyvcov Se 7rapo$ev<ravTas Tivas eiceWev, e^oi/-

tccs kclky\v
i

^i^a^W
GAg;
;

ovs ovk eiao-are cnreipai ets v^xas,

irpacrcreTe]

just below, except g, in

GL

5V vfiwv

(written irpa, patris vestri dei, parati

And so again 2; operetta stmt (irpcur<reT<u) L. which the passage is quite changed. 3 eneWev] 6 -irpoTjToifJUHrfiivoi] -rrpa rjTOLp.aap.hoi G ad vos A. [g] not irpoer, as stated by Markland and others); patris, paratl L;
fecistis

A;

deov...T]Toipao-pivos

[Antioch

1]

et

parati

estis

[2]

IX.
that

certain

'At the same time I learn false teachers from a

used several times

34,
x.

in the

lxx, and

always in this sense:

8.

Ezek. xxxvi.

your

distance have been passing through but ye stopped your ears city and did not suffer them to sow the
;

Wisd. i. 8, ii. 7, v. 15, vi. 24, See also the note on Rom. 9
l

jrapohevovra.

For ye are seeds of evil in you. stones of a temple, prepared for the building of God, hoisted up by the Cross of Christ, the Spirit being the rope and your faith the engine, while love is the way leading to God. Ye all take your part in the holy procession, bearing each his God and his Christ, his shrine and his sacred
things, dressed in the festive robes of Christ's precepts, while I by letter

eneWev]

from yonder comp. Mart.

';

The Polyc. 20 rots- iniKeiva dbeXcpols. martyr uses the same reticence here as regards place, which he uses elsewhere as regards persons
ra Se 6v6p.ara avrwv, ovra
e8oev
p.01
;

Smyrn.

ciTriorra,

ovk

permitted to share your rejoicing and to congratulate you on your unalloyed love of God.'
3.

am

dXXa p.r)8e yevoiTo But what place is meant? Bunsen (/. v. A. p. 38) says 'from Smyrna] translating it 'from here' but exeldev could not have this Baur (/. B. p. 29) answers sense.
eyypatyai,
p.01 p,vT]poveveiv k.t.\.
;

'from Ephesus'; and this, if I understand him rightly, is the view of

TrapobevaavTas]

SC. TTjv"Ecpaov.

They had taken Ephesus on

;

their

Zahn also (/ v. A. pp. 258 sq, 356 sq, and ad loc), who takes the whole
sentence to

way, though they had not settled there see 6 iv vplv ovdep.ia alpeais KaroiKe7 (with the note). These are
the itinerant false-teachers who are described in 7 as doX<p novrjpa to
7tg picpepovres. ovop.a pretation of Baur (/. B.

mean

'

learnt that cer-

tain persons passed through

where I was (at Philadelphia) from Ephesus.' But neither again could a writer well use eKeWev of the place to which he
addressed his
certain
:

The
p.

inter-

letter.

The

reference

29)

and

in eneWev therefore

must remain unwere necessary to

Hilgenfeld (p. 191), who take rrapodevo-avras metaphorically, 'taking a by-path,' 'going out of the direct

but,

if it

name any

way/ cannot stand. The word always signifies 'to pass by,' 'to pass through on the way,' e.g. Plut. Mor.
p.

answer from notices

place, Philadelphia would the conditions. It appears

in the Epistle to the Philadelphians (see the introduction), that Ignatius had passed through

973 D

rots'

avvr/deos

7rapobevovo~i

their city

on

tov Tonov,
TTapodcvcras

Lucian Scyth. 10 (runny

TijXiKavTrjv
7roX.1v.

so that he would

It

is

and we

also

way to Smyrna, know the facts gather from the same

;

his

IX]
5

TO THE EPHESIANS.
eh to
/ulvj

53
tcc
(T7reip6-

(5v<ravres to. cora

ixeva
V7T

7rapaM^aa6aL

avTtoV
'

cos

ovres \Woi vaov

Trponroifj.aa'fjievoi

eh

oiKO^Ofiriv

Oeov Trarpos,
lrj(rou

dvatyepofjievoi

eh rd

v\jsti

Sid

Trjs ixr)yavr)^
(all

XpicrTOu, os <ttiv o-ravpos, (Typiviw

al.

the

previous part of 9 being omitted);

to
7?

g: see the lower note.

els

2
[g]
;

commences again here and continues

part of the chapter.
7

dvcupepovaa

Qeov, omitting the last

Qeov Trarpos]
8 os]

GLS

Antioch; Oeiav Trarpos

templi spiritualis A. crux L; dub. 2; al. Ag.

letter,

G;

Antioch; per machinam...qu(2

est

axo^'-v]

G;

crxotVy [g] [Antioch].

that

heresy had been

8).

busy-

there

( 2, 3, 6, 7,

tutions for e<e7dev in

The substithe Armenian

the metaphor is violent, after the manner of Ignatius. It can hardly

be bridged over,

think,

by a
as

re-

Version
text

and in the interpolator's are mere expedients to get rid

ference to the idea of seed sown on

rocky ground (Matt.

suggests.
TrporjToifiao-fxevoi]

xiii. 4),

Zahn

of an obscure expression. See the metaphor of 4. o-7retpcu]

fiordvr]

So

have ven-qroi-

below,

10.

Here the 'sowing'

tured to substitute for Trarpos

paap,evoi,
i.e.

is

regarded as taking place through

5.

the ear.
(SvaavTes rd ara]
Ka>(pf}s
k.cu

Ps.

lvii. (lviii).

npOHTOIMACMCNOI for npcHTOiM^CMCNOi. This was Markland's conjecture, but it had occurred
to

4 damidos
avrfjs.

ftvovarjs rd

wra

me

without knowledge of the

fact.

was an action expressive of horror, when any blasphemy was

It

Certainly irarpos is awkward, where Qeov narpos follows so closely; while

7rpoT)Toipao-p.evoi

uttered; Acts
avrcov,

vii.

57 avveaxov r "

" ra

gives another coinci-

Iren.

in Euseb.

H. E.

v.

20

ep.(ppd^as rd cora avrov (of Polycarp,

dence with the same Epistle of S. Paul (Ephes. ii. 10 ols TrporjroLixaaev 6
Qeos, comp. Rom. ix. 23 o-Kevrj e\eovs a TTpor)roip.acrev els 86;av) which

when he heard any heresy

Iren. Hcer.
tiaverit
iii.

talked),

4. 2 'si

ea quae ab venta sunt...statim concludentes aures longo longius fugient,' Clem. Recogn. ii. 2>7 'aures continuo o&cludeus, velut

aliquis annunhaereticis adin-

has so largely influenced

this letter,

and more

An

especially this context. alternative correction would be

to substitute ttvs for

ne blasphemia polluantur' (comp. ib. ii. In Clem. Alex. Protr. 10 40, 52). 73j 83) dno^veiv ra cora is used of (PPresisting

irps, irvevparos for irarpos; see the note on Smyrn. For vaoi nvev/xaros comp. I Cor. 13. vi.

19.

good

influences

comp.

comes
59
(p.

But the mention of the Spirit in properly at a later stage.

See Hippol. de Antichr.

Clem. Horn. i. 12 fivovres ra>v crco'^ecr6ai 6e\6vTa>v rds duods. For the purport comp.
K.T.X.
6.

8. ii-qxavrjs]

Trail.

KaxpcoBrjre

ovv

31 Lagarde) <\lpa^ iv avrfj els dvdyovcra enl to Kepas eiKcov y-^ros eX<ovaa tovs o~r)peiov ivdOovs Xpi&rov,
els dvdfiacriv ovpavoov (comp. Clem. Rom. 49 to v\j^os els o dvdyei Method, de Sanct. rj dyaTTT] k.t.X.),

Xidoi vaov]

The metaphor, and in

ttlcttovs

part even the language, is suggested by Ephes. ii. 20 22; comp. 1 Pet.

ji.

The metaphor is elaborately carried out in Hermas Sim. ix. See below 15 (note). The transition in
5.

Cruc.
rjs

(p.

400, ed.

Migne) wxavr, &'

evOerovvres
rfjs e<-

oi els ol<odopr]V

Kkrjaias KarcoBev \160v rerpaycovov 8Urjv

54

THE EPISTLE OF IGNATIUS

Tw
dylcp'
r\

[IX

^pdfjievoL tco TTvevfJLari

70)761)5 v/uLwv,
1

Y\

Si TTMTTIS VfXWV dvaeis

;

y\

Se dyoLTrt] 6$os
cVyi'oj]

dvacpepovca
g
;

Qeov.

rip irveifiaTL

r$

tQ

ayicp irvevpari

spiritu sancto

sanctus*L\ rip irvevpari [Antioch]; def. A. Rup 6, and so in the next line; al. g Antioch.

vpwv]

L qui est spiritus GL2; om. A; V"'' Damdvaywyevs]

G Dam-Rup;

dveXKOvrai, evappoaOrjaopevot tco

Xo-yo)

Oeico

(speaking of the cross), Chrysost. Horn. 3 in Ephes. {Op. xi. p. 19) a>oeXKcov pr}-)^avr]s ei s Tvep bid rivos
avrrjv
\jt)v

as an inclined plane), up which the spiritual stones are raised that they

may be
love.

fitted into

the building,

is

vy\tos

eKKXr/o-iav]

dvrjyaye

peya.
os]

by
7,

attraction

for

rj;

see on

core ovv k.t.X.] The mention of 3. the 'way' suggests a wholly different image to the writer. The members of

Magn.
I.

and Winer
'

xxi. p.

206

sq.

a lifting engine.' No other example of this sense of the word is given in the lexicons earlier than Eustath. Opusc. p. 328 (ed. Tafel)
dvaycoyevs]

the Ephesian Church are now compared to a festive procession, in which each person bears some sacred vessel or emblem, a statue of a god, a model of a shrine, and the
like;

Apyov ...ov
cocnrep

r}

TvoirjTov

TvKadTLKrj

els

comp. Epist.

Jer.

vw\

be

ttoXXovs rjvoiev ocpdaXpovs Kai ftpveiv

noXXals

e7roirjcrev

byj/eaiv,

els

o^reo~6e ev Baj3vXcZvi 6eovs dpyvpovs Kai xpvaovs Ka\ vXivovs eV copois

pvpla

op, para KaTarpr)crao~a, cos

biappelv

alpopevovs.

How

large a place these

OVTCO TO OITTIKOV TOV 0X0V 0~(6pa.TOS, OiS

ore noXvTprjTov tivos dvayayecos vbcop

religious festivities occupied in the life of a Greek may be inferred from

This iroXvppovv ei-aKovTi^erai. parison to the many eyes of

comArgus

yeyaxr

seems

to

show
by

described

that the dvaywyevs Eustathius is, as a

Aristoph. Lys. 641 sq eirrd pev err] evOvs rj ppr](f)6povv...KdKavr]obopovv ttot ova a irals koXt) k.t.X.

Hence such words

(fiopOS,

as dvOocfiopos, ba7TaO~-

friend suggests to me, an engine like

bocpopos, epprjCpopos, 6vpo~o(p6pos, KavrjKlO~TO(p6pOS,

Barker's Mill.

The

dvaycoyevs con-

XtKVOCpOpOS,

not have been of the same kind, for the word but there would itself is not special

templated by Ignatius
;

may

At Ephesus roqbopos, vdpo<fi6pos, etc. itself the saint's imagery would have
an especially vivid
fact that treasures
illustration in the

be no anachronism in this identification, since (as I am informed on competent authority) the principle of Barker's Mill
I

was known before his time. have not found the word in the Mathematici Veteres, where it might have been expected to occur.

belonging to the temple of Artemis were solemnly borne in procession into the city by one road and taken back by another at stated times, as we learn from a recently found inscription see Wood's
:

The metaphor
not
otherwise

is

extravagant, but

ill-conceived.

The

Discoveries at Ephesus Inscr. vi. 1, pp. 32, 34, 42 (see above, p. 17 sq). description of such a procession

framework, or crane, is the Cross of Christ; the connecting instrument,

the rope,
is

in

Ephesus
is
i.

at

an

eivix<s>pios eoprr)

of

Artemis
Ephes.
ol

given
'

also

in

Xenoph.
ari^ov

the

Holy

Spirit;

the

2, Tvaprjeaav be

Kara,

motive power, which sets and keeps the machinery in motion, is faith the path (conceived here apparently
;

TTopnevovres npcorov pev to. lepa ko.1 babes Kai Kava Kai dvpidp,ara, eVt be
TOVTOLS mTTOl Kai KVVCS KOI
CTKfvrj KVVTJ-

ix]

TO THE EPHESIANS.
ovv Kal avvo^oi 7ravTs, 6eo(p6pOL
kcli

55
vaocpopoi,

i(TT

paraphrased marei dvayope'vovs [g]; dyuyetis [Antioch]; dux L; praeparator A. 1 apacpepovaa] G Antioch; referens L; dixa (pepovaa Dam-Rup; dub. SA; al. g.
eh] G; ci's t6v Antioch; irpbs Dam-Rup; irpbs tov om. A; paraphrased vabs QeoO by Antioch.
[g].

3 vaocpopoi]

GLg;

Accordingly elsewhere yeTLKd k.t.X. (C. I. G. no. 2963 c) we read of ol

tov...k6<tuov
Xrjs

secondary meaning to ayaXpa, 'an

{5acrTa\_ovTzs\

rfjs

peydis

6ecis

['Apre/u.ijSoy

npb

7roA[e&)]?

image or 'representation' in its From Philo philosophical sense. the application of dyaXpaTocpopelv is
borrowed by the Christian fathers. See also Epictet. Diss. ii. 18. 12 sq
Oebv 7repL(pepeis, rdXas, Kal dyvoels' doKeTs pe Xeyeiv dpyvpovv Tiva r) XP V ~ o~ovv e^codev ev cravTa (pepeis avTov
;

lepels [<a\ Up\ovfiKai.

Again there

mention

in

another

inscription
19, p. 68)

(Wood's Discoveries Inscr.vi.

of a 8enrvo(popiaKT]
city.
ttoptttj

in this

same

Again we read of yet another Ephesian festival, the Karaycoyia, in which persons went along poivaXd re
enicpepopevoi Kal etKOvas eldcoXoov (Afart. S. Timoth. in Ducange Gloss. Graec.

k.t.X.

Similarly Clem. Alex. Protr.

tov
Kal

1 (P 53) Vf**" *

eiKova
^covtl

7"P> ripels ecrpev ol 6eov nepxpepovTes ev

tovt(o

ttjv

ra>

Kivovpevcp

607: see Lobeck Aglaoph. p. 177). But indeed this was not characteristic of one or two special occasions. At all the great festivals of Ephesus, the Tavpeta, in honour of Poseidon, the 'A/i/Spocria, in honour of Dionysus, etc., the same sight would probably be seen.
p.

T< dv6pa>TT(o k.t.X.

i

dydXpaTi, See also the note

on dyiocpopos below. crvvodoi] companions on the way' This word occurs several times in
iv.

Epictetus, Diss. ii. 14. 8, iii. 21. 5, 1. 97 (and so it should be writiii.

ten in
'a

13.

13).

Similarly ndpodos
2

wayfarer,'
xvi.
15,

lxx

Sam.

xii.

4,

not the only writer, to whom this characteristic feature of a heathen religious ceremonial suggests the image in the text comp. Philo
Ignatius
is
:

25; npoodos 'a precursor,' Clem. Horn. iii. 58, viii. 2,

Ezek.

xvi. 18, xx. 13, 14, 18; ecpodos patrol,' e.g. Polyb. vi. 36. 6.

'a

Leg.

ad

Cat. 31 (n. p.

yj/vxals

dyaXpaTocpopovai

577) ev rais ras tqjv

diartTaypevow elKovas, i.e. they carry the commandments in their souls, as the pagans bear the images of their

8eo(p6poL k.t.X.] i.e. 'each carrying his God, his shrine, his Christ, his holy things.' On this word Beocpopos

see the note, inscr. above. vaocpopoi] 'shrine bearers'

The

gods on their shoulders. So again de Miind. Opif. 23 (I. p. 16) Trpbs eva
tov tgov
6
ev
oX<x>v eKelvov, (os

metaphor
shrines

is

taken from the portable

the
deity),

av apxervnov,

exaora)

arreiKovio-dr],

[yovs] t<ov Kara pepos rpoivov Tiva Oebs >v tov

avrov,
lepos

(pepovTos Kal dyaXpar oqbopovvros lb. 47 (I. p. 23) olkos yap vea>s
rj

ercKTaivero

\jfvx?is

Xoyacrjs

r\v

epeXXev ayaXpaTocpopijcreiv, dyaXpdrcov to 6eoeiheo~TaTov, and so fre-

image of which were made either to be carried about in processions, or to be purchased by pilgrims to any famous sanctuary as reminiscences of their visit and worn about the person as amulets. For the former see e.g. Herod, ii.
(containing

some patron

63 to
vXiva>

be

ayaXpa ebv
Diod. Sic.

ev

vj]g>

piupco

quently in

Philo,

who however
attaches
also

in

KaTaKexpvo~a>peva>
i.

irpoeKKopi-

some

passages

(ovai

k.t.X.,

97

tQ>v vatav

56

THE EPISTLE OF IGNATIUS

'

[IX

Xpi&TO(pof)oi> dyiocpopoi, kcltcc iravTa KeKOo-fMifjievoi iv

ivToXaTs Ifjcov Xpio'TOv'

Si

dyaWi(jojJL6VOs rj^icodf]v y ibv ypa<pw, irpocrofxiKr}rai vjuuv, Kai (rvy^apfjvai

i

oh

kcli

on

xP l(rTO(t) opoi] G;
rjyovv

et christiferi

L; om.
whole

[g]; recognized

by Antioch, who has

into

Oeocpopos

%pt<rro0opos
;

(the

being

transferred

the

singular).
/cat

ay Locpopoi]

GLAg

Antioch has

aycoSpo/Aos.

Kara Trdvra]

GLg;
G.

ra
iv\

iravra Antioch; et

omnino

[A].

KeKoa/m-rj/xhoc] KeKoafM/xivoi

L; om. G;

iv reus [g];

(in)

[g]; aya\\iu/j.ai

on

i)iwdr)v

2 ayaWiu/Aevos -fj^iwdrjv] omnibus [A]. G. A begins a new sentence exulto quod dignus
'

/actus sum

loqui vobiscum,

et

gaudeo in eo quod scripsi

are the

ad

vos (thus strangely

dvaKop,iop.iva)v
k.t.X.,

els dpcporipcov opos 14 eVf/Lt^av di Kai tovs i< raw lepcov xpvo~ovs vaovs toIs dcpidpvOf the latter p-aai npbs ttjv into Lav.

divinarum bajuli caeremoFirmic.

9.

xx.

niaru?n,
iii.

Matern.

11.

The word
inscr.
;

Astron. occurs again,

lepocpopos
ib.

Sinyrn.
C.
I.

comp.
b,

the miniature representations of the shrine of the Ephesian Artemis fur-

G.

1793
(e.g.

lepacpopos

2384 b (Appx.).
'sacra ferre' of priests.

So too the Latin

Virg. JEn.

nish the best illustration, and we may suppose that Ignatius had these more or less in mind; see Acts xix. 24 (with the passages collected by

352 B rots' (popois Kai Upoarokois npoaayopevop.evoLS'

iii. 19) esp. Plut. Mor. dXrjdcos Kai diKaicos lepa-

But see

commentators).
xxii.

Comp.

Amm. Marc,
ibat,

ovtoi &i elaiv 01 rov lepov XoeacrTrep

13

'deae caelestis argenteum

breve figmentum, quocumque

efferre
solitus.'

yov...iv tt) yj/'vxjj (pepovres, iv kIo-ttj, Kai nepio-TeWovTes

(with

See also the conjectural reading of Wordsworth on the Scholiast of Aristides, Athens

and Attica

p.

108

IlaXka8i<ov...Twv

Wyttenbach's note), Virg. Georg. ii. 476 'Quorum sacra fero ingenti percussus amore'; in both which passages the image is applied as
here.
KKoo-p,r]p.evoi] ''ador/ied, decorated] as with festive robes, chaplets, trinkets, and the like ; comp. 1 Pet. iii. 3
gov ecrrco oi>x 6

nepiavTocpopoiv

icaXovp.ii'oov.

The appli-

cation of the metaphor is to the body of the Christian, as the shrine of

the Spirit; see below 15 tva a>p.ev avrov vaoi (with the note). " 1. xP ia ro(P^P 01 ] Comp. 2 Cor. iv. IO TTavrore vfjp veKpooaiv tov 'irjcrov iv

Kai

Trepi6io~eas

ea>dev ip,7rXoKrjs Tpix<x>v xP v0~'- a>1/ 1 ivdvaecos

ra

crco/mri 7re p i(pi povTes,

Magn.

12

yap Xpicrrov e'x erf iv iavTols. saint himself is called xp^Tofpopot in Mart. Ign. Ant. 5. So Phileas in Euseb. H. E. viii. 10 ol xP ia"ro ^~
'irjcrovv

k.t.X., i Tim. ii. 9 sq aoXppoavvqs Koo~p.elv iavTas. ,6V epycov dyaOav. See Xenoph.

lp,ari(ov

Kocrp.os

p.era aldovs Kai

.

The

Ephes.
ras

i.

2 edei be 7rop.7reveiv ndo-as

7rap0evovs KeKoo-p,rjKai tovs icptfftovs,

eVt^copt'ous

p.evas 7To\vt\g)s

pot

p.dpTvpes.

Other compounds of
ovop.os

describing

a sacred

procession

at

Xpio-rbs in Ignatius are xpto-ro/Aatfta Rom. inscr. LO"r Philad.

8,

Ephesus.

Mention is made of certain

xP

bearers of holy things] such as sacred treasures, votive offerdyiocpopoij

'

officers as xP V(T0(P P 0VVT s connexion with these festive processions in honour of Artemis; Wood's Dis-

ings,

and the

like,

which

it

was

cus-

coveries Inscr.
iii.

vi.

pp. 32, 34 (comp.

tomary

to carry in procession.

They

p.

20).

This

seems

to

mean

IX]

TO THE EPHESIANS.
dv6pco7rcou (iiov

57
el
/uri

KctT
5

ovZev dyaTraTe,

\xovov

tov

Oeov.

X.

Kal

virep

twv dWcou

Se dvOpwiruiv d%ia\e'nrTU)s
4
kclt' dvOpLoircov filov k.t.X.]

deranging the connexion of the words). tear' dXXov fiiov k.t.X. GL; see the lower note.
the paraphrase in

My

conjecture
deov.

is

supported by
text

ovde Kara adpKa ay curare

dXXd Kara

The

was

early

corrupted, as appears from the confused rendering of A, alium quendam non diligitis sed eum qui secundum deum vivit. 6 Kal virtp tuv o\\wc de] GLg ; et pro
aliis

super omnibus 2.

2 commences again

here and continues as far as dderrjd^.

ddiaXdiTTWs]

GLg

om. 2A.

See the lower note.

'decorated with gold ornaments or wearing gold embroidery comp. Wesseling on Diod. Sic. iv. 83 xpvo-oThe fondness (popelv rfj 'Acfapodirr]. of the Ephesians for fine dresses
'

COmp. Rom. 8
6pco7rovs
f)v,

ovkcti 6iXa>
2
'

Kara dvp.01

Trail.

(paiveade

ov

koto,
el

case

dvdpumovs will be p.rj

is

commemorated by the Ephesian Democritus quoted in Athenaeus xii. p. 525; it is rebuked by S. Paul, I Tim. ii. 9, 10. The interpretation of
Hilgenfeld (A.
V. p. 250),

other words it whole of the foregoing sentence, but to ovdev dyanare alone comp. Matt,
;

In this but only! In will not refer to the

g>vts.

xii. 4,

Luke

iv.

26, 27, etc.,

and see

'durch die

Gebote Christi organisirt, geordnet,' seems to me quite impossible, whether the preposition iv be retained or not. 2. wherein also oh koX k.t.X.]
l

note on Gal. i. 19. The commentators fail to make anything of KaT aXXov filov. Zahn accepts Markland's conjecture Kad' oXov fiiov, but this is a violent change and does not
the
yield a very

rejoicing I was permitted to associate with you by letter, and to congratulate you, that ye love nothing after the common life of men, btit God

good sense. Pray also for unbelievers. There is hope of their repentance. Let them learn from your deeds, if they will learn from nothing else.
X.
'

The reading dyaXXiwp.evo^ only! should probably be adopted on the ground of external authority and if so, oh is more naturally taken as a
;

Requite them with good for evil; with meekness for their wrath, with humility for their boastfulness, with prayers for their revilings, with
staunchness in the faith for errors, with gentleness for
wrath.
thers
their

It may neuter with dyaXXia>p.evos. however be a masculine governed

their

by 7rpoo-op.iXfjo-ai and explained afterwards by v/juv see Winer Gramm. For the whole xxii. p. 184 sq.
:

expression comp.
fxevos
irpoiXdfxr]v

Magn.
iv

dyaXXico'ir/croO

7rtcrrei

XptcrroC npoo-XaXfjaai vpuv' Kara^icodels yap k.t.X. ; and for dgiovcrdai, a characteristic expression of Ignatius, the

yourselves their broImitate not them but the Lord. Vie with each other who shall suffer rather than do the most wrong. Let no rank weed of the devil spring up in you ; but live in chastity and soberness. 6. aSiaAeiVrcoy] See i Thess. v. 17,

Show

by your conduct.

note on
4.

Magn.

1.

KaT dvdpdncov $Lov\

So

have

ddiaXei7TT(os TvpocrevxewOe

ventured to emend, &nwn for <\AAon; or perhaps read &ninon = dv0p<oTnvov;

where also we have the expression comp. Hermas Sim. ix. 11. The same adverb
;

occurs also

Rom.

i.

9,

Thess.

i.

3,

58
TrpOGevyea-Qe*
'iva

THE EPISTLE OF IGNATIUS

6(ttiv

[x

yap

[eV]

avrols e\7ris /ueTavoLas,

kclv 6k tcov
f/ueFs

Oeov

TV)a)ariv.

eiriTpe^aTe ovv clvtoIs

7rpos
,

epycov vfjuv /uLadrjTeudrjvai.

t9 opyas avrcov

vva^ 7rpaels 9 7rpos Tct fjieya\opr]jjLOG

avrwv

voxels Taireivo-

ras /SXacrCpf] /mlas ccvtwv (ppoves, 7rpo9

i

voxels

ras

7rpo<Tev- 5

7rpoaevx e<T 6 e ] Trpoaeix^^dai G.

Add. deum L; add. ut redeant ad dcuvi A;

i k-KLTpixpare

ev] GL: om. SAg (mss, but inserted in 1). G2g. The whole of this passage is loosely translated in 2 ex /c.r.X.]

txt

discipuli-fiant

contra verba eorum dura in humilitate animi

operibus vestris magis placabiles-estote et in

eorum vos estote precantes ; et contra errore?n eorum armemini in fide ; et contra ferocitatem eorum estote pacifici et tranquilli et ne admiremini eos, where however the word fHDinn admiremini, is probably an error of
lenitate; contra blasphemias

transcription

for

jIDTDn

imitemini.

Greek.
oZv\

eiriTpi^are]

The Armenian substantially follows the G; monete L; rogate A; t-Kicrpk^are. g; om. 2.

8 ade\(f)ol...ddeTridrj]

GLg; om. 2A.

In place of these words

et eius

has simus autem imitatores domini nostri in humilitate

qui magis injurias-

ii.

13, in

thanksgiving.
ev^dis

connexion with prayer and See also Polyc. 1 nrpoodSiaAei7rroiy.

your words.'
elliptical

This use

of
v. 15,

kIlv

is
:

for kclv .... paB-qrevOaxTiv

cr^oXa^e

The

Syriac and 'pray' here

Armenian have simply and simply 'be constant

1.

comp. Mark vi. 56, Acts xi. 16, 2 Clem. ii. 7, 18.

2 Cor.

See Winer
'

Gramm.
3.

lxiv. p.

730 (Moulton).
to be

in prayer' in Polyc.
is

In the passage

vpCiv

pLa6r)Tv6fjvai]
''to

your

before us therefore the dStaXetWcos

disciples]

go

to school to

you';

highly suspicious, and may easily have been inserted from St Paul.

legitimate and not uncommon construction with padrjreveiv (-etrOai),

e.g.

In Polyc. 1 it is not quite so clear that the word is unrepresented in

the
text of the Syriac translator (followed by the Armenian), because

Plut.
r\v

Mor. 832 B
yap

narpi,
(Biadrjv
ib.

croCpiaT-qs, co

pa6r)Tevaras tc3 Ka\ 'AXki(poiTT/aai,

iii.

(paalv
c,

en nalda bvra
F,

837

840

Orig.

c.

Cels.

29
iir\

the Syriac ttr^b\r 'be constant'

cu...XpicrTc3

padrjTevdelaai
v.

cKKX^crLai,

might
cr^oXa^e

be

intended to cover both

dStaXetVroif.

Euseb. H. E.
'Pooprjs,
cos

13 pac^TevcVis

and

On

the

was

other hand, supposing that the word in the Greek text used by the

(speaking
rco

TariavS laropet, of Rhodon), V. C. iii. 47

avrbs

Syriac translator, he may have rejected it on account of its apparent

Koivaj aoorrjpi p,e padrjTevaOai. this verb see the note Rom. 3.

On

npbs ras opyas

v.

k.t.X.]

See Matt.

extravagance.
1.

44,

Luke

vi.

27,
1

28,

Rom.
ii.

xii.

ecrriv

yap

k.t.X.]

Comp. Herm.

14 sq.

Comp.

also

Pet.

21, 22,

Sim. viii. 7 Kai * T h fajvwi eariv iv avrdis eknls peravoias (comp. ib. 10),

where our Lord's example upon as here.

5.

is

dwelt

quoted by Zahn.
2.
l

(BXaacprjpLias]
'

Not

'blasphemies,'
;

kclv

k.t.X.]
if

at all events from

but

slanderings,' 'railings'
l.

comp.
e 77-77-

your works,

they will not listen to

Luke

C.

Trpocreu^ecr^f

vnep

rcoV

x]

TO THE EPHESIANS.
7rp09
ty\v

59
eAp<\ioi
fj.ri

%ds,
7rpos

7r\avrjv

avTwv

Vjueh

th

itictci,

to dypiov

clvtoov vfieis

tj/uiepoc

<T7rou$d?ovT<s
Trj

dvTifJLifJLr\cra(rdca

clvtovs.

dSeXcpol clvtwv evpedcojuiev

%

eTrieiKeia*

/uLL/ULtjTai

Se

tov Kvpiov

o"7rov$d(^coiuiev eluai, tls

o irXeov dSiKrjdrj, tis d7rocrT6pr]6rj , t/s ddertjdfj'

iva

/uLrj

tov

After adeTrjdrj it omits everything till the patietur et opprimetur et defraudabitur. last sentence of 14 ov [yap vvv] eirayyeXlas k.t.X. The corresponding words in are sed [in) mansuetudine state et similes dei studeamus jieri, the sentence ti's

A
at

being omitted. The Syriac Version (S) was probably corrupted an early date, and hence the aberrations of 2A. evpedw/xev] So G. Dressel prints evp7]6Q>fxev (after other editors) and does not notice any variation from his text in G. 9 tov Kvpiov] GS ; tov Kvptov g (with a different conir\eou...adeT7]di

struction)
ddLKrjdel.
. .

dei

LA

(comp.
.
.

1).

IO ddLK7]9^...a7roaTeprjdy...d6eT7]9y]

diroffTeprjdet.

adeTydei

G
is

L;

def.

A.

The

construction

contemnatur fraudetur injustum patiatur changed in [g], but the words doiKTjdeis, diroaTe;
. . .
.

. .

prid-fj,

adeTT]drj

appear.
text.

The

rendering of

(see above)

points to the reading

adopted in the

pa6vTo>v
ing of

vfias.

(3\ao-(j)Ti[j.ia,

For this meanwhich indeed is

in
8.

Christ,
evteuceta,

not
as

of

them.'

The word
spirit

denoting the

of

more common than the other the N.T., see the note on Col. iii.
Tas npoacvxas]

concession and forbearance, which contrasts with strict justice, strict

retaliation,
is

The

interpolator

has supplied this

;

by dvTvrdaT the Syriac translator has rendered it by a verb 'be ye praying.' For the elliptical sentence, which is
ellipsis

see the notes on Phil.

highlyappropriatehere iv. 5, Clem.

It

Rom.

59

(p.

284).

was moreover
of

especially (2 Cor. x.

characteristic
1),

Christ
is

whose example

en-

much more
p.

forcible, see

Winer
337

lxiv.

forced here.

734
6.

sq,

A. Buttmann
777 7r/crrei]
ttj

p.

sq.

edpdloi
el

Comp.
TrLo~Tei

Col.

i.

23
i

ye ernpeveTe
Ka\

Tedepe-

Xioipivoi

ebpaioi

k.t.X.

(comp.

in

Cor. xv. 58), Polyc. Phil. 10 'firmi So too fide et immutabiles.'

13 edpaaOai nlo-Tei.
'

to k.t.X.] This describes the 9. proper aim of their rivalry. They should try to imitate Christ and show 'who can suffer more wrong than his neighbour.' The words are comp. 19 dependent on pip-qrai
;

Smyrn.
8.

Tapaxrj---TTo6cv

k.t.X.

For the conquestions,

see

requite them by i?nitating their co?iduct to you,' It oci.e. retaliate j a rare word.
avTipLprjcracroai]
'

junctive in indirect

It is 394 (11. p. 187). unnecessary to emend the sentence

Kiihner

curs

Appian

Bell. Civ. v. 41
vii.

comp.

to
or

ivXiov

JSlkiJOt)

k.t.X.

(Markland),

dvTipip.T](Tis,

Thuc.
avTcov

67.
i.e.

to

ivXiov ddiKTjBds (Hefele), or ov

ddeX<po\

k.t.X.]

'The

tls irXeov d^KTjdrj (Pearson), or kclv tls

right way of showing our brotherhood with them is not by imitating

their conduct, but

nXeov

ddiKr)6fj

(Dressel).

The whole
1

passage

is

a reminiscence of
MXAoi/ ddiKeloSe
;

Cor.
8io.tl

regard.

by evincing our Our imitation must be of

vi. 7 Start ovx.1

ov^l paXXov an o are pelade

k.t.X.

6o
Sta/3o\ov

THE EPISTLE OF IGNATIUS

fioTCLvr]

[x

tis

eupedrj

ev

vpuv

a\X

ev

Tract]

dyveia

kcli

ev Xpia~rtp 'lycrou crapKicrcocppocrvvr] jueveTe

KIOS KCLI TTVeVfJLaTlKLOS.

XI.
i pe'vere]

Gcr^aTOL
G;
maneatis
al. g.

Ktxipoi.

Xolttov a\(ryyvQio[AeV) (f>o^rjA;

as
if

L;

ut

stetis

they had read

/j.hr)Te,

which

is

Xpurry 'I^troO A [g]; Irjaov xP L<rT V G-L. 4 "Etrxarot Kcupoi. Xol7t6v k.t.X.] So it seems to be taken in Dam-Rup 4 2ax aT0L KaipoL, ddeXtpol, \onrbi> al<Txvv8uip.ev, and this is apparently the connexion intended in L extrema tcmpora de cetero etc. In g Xolttov is connected with what precedes
perhaps correct;

ZaX aT0L

xaipol Xolttov elaiv;

in

it

is

omitted.

In

there

is

alaxwdw/xev.

See the lower note.

5

(f)oj3r)duJ/j.ev]
;

Gg Dam-Rup

no stop till after et timeamus L;

;

om. A.

wa\ GL; om.

1

Dam-Rup
the

al. g.

t)/mv els Kpifxa]

(Kplp.a)

1.

fioravri]
is

''weed.

Though

58 (see the note

KaOapicra>p:ev

p. 169).

word
vi. 7),

quite neutral in itself

it

often used in

and is a good sense (e.g. Heb.

aapKiKcos k.t.X.]

Comp.

2 Cor.

vii.

eavTovs dnb

navTos

fio-

yet
'

has a tendency to take a

bad meaning, 'a rank or noxious

herb,' a weed'; e.g. Hermas Sim. v. 2 eibev tov dp-TreXaiva (Soravcov TrXijpr] ovTa...Kal
yracray

aapKos kcu nvevp-aTos- This conjunction of 'flesh and spirit,' as comprehending the whole nature of
Xvo-fxov

man,
inscr.,

is

very
1,

common
1,

in

Ignatius

ras fioravas ras ovcras

Magn.
But see

13,

Trail, inscr., 12,

12,

Rom.
1, 5.

ev to) dp.TTeXa>vi e^eriXXev k.t.X., lb. ix. 26 a)? yap apLTreXos...V7rb tcov (3oTava>v
eprjpiovTai k.t.X. ; comp. Clem. Horn. xix. 15, 20, fSordvai BavdaipLOi, Kauai,

Smyrti.

13, Polyc.

esp. Polyc. 2 hid tovto aap-

kikos el Kai nvevpLaTiKos k.t.X.

In one

Clem. Alex. Strom,

dypiai fiordvai.

vi.

(p.

770)

Hence

fioravi^eiv 'to

place only there is a triple division Philad. 1 1 aapKL, ^vxf], Trvevp:aTi. See also the note on 7, above.

weed,'
9.

Theophrast. C. P. iii. 20. This sense it gets, because its

e.g.

leading idea is the absence of culture. On the other hand Xa^ai/a is used

more
'

especially for 'garden

herbs,'

vegetables.'

Accordingly
is

ftoTavrj,

as

Let us therefore stand in awe of the judgment, or, if we do not fear the coming wrath, let us value From the one the present grace. motive or the other may we be found
in Jesus Christ.

XI. hand.

'

The end

of

all

things

is

at

especially applied, as here, to vice or to heresy ; comp. Trail. 6,Philad. 3. It is opposed to

a metaphor,

bonds

In Him I wear these these jewels in which I hope also to be decorated at the resurrec;

the planting, the (pvTeia tov naTpos {Trail. 11, Philad. 3). It is the rank

tion through your prayers. This is my hope that I may be united in one
;

growth which springs up of itself in the soil of man's unregenerate nature

;

destiny with the glorious Church of Ephesus, which was ever a devoted
follower of the Apostles.'
4.

or

it

is

the malicious sowing

of the devil, as here, where there is probably a reference to the parable in Matt. xiii. 25.
2.

eo-x aT01 Kaipo'i]

18 iaxdrr)
vii.

a pa

iariv,

See 1 John ii. and esp. I Cor.

29

dyveia kol acoc^poavvrj]

is

combination

found

in

The same Clem. Rom.

Xolttov tva k.t.X.

Kaipos o~vveo~TaXfAevos ecrrii/ to So also Magn. 6 ev

reXei

e(pdvr].

XI]
5

TO THE EPHESIANS.
tov Qeou,
*iva
juri

6l
rjfjuv eis

dw/ULev ty\v jJLaKpodvfJiiav

Kplfxa

yevtirai.
ty\v

t] yap ty\v ixeWovcrav opyriu (po/3rj6w/uLev rj evecTwcrav x a P LV cty a T^lcrcoiueu, ev tcov $uo* jjlovov ev

XpiCTTw

'Ir/cov
/mrjSev

evpedrjvai

eU to dXrjdivov
to

ffjv.

X W P^

tovtov

v/ulTv

irpeireTiay ev

tcc

SecrjULa

Trepicbepoo,

Dam-Rup; vobis... in judicium A; al. g. 7 x&P'"] GLA v rQ>v dvo] GL; ev t$ vvv Dam-Rup; x a P av g* (mss, but 1 has gratia m). fi'iu) g Dam-Rup. Something like this may have been the reading of A which translates ttju eve<jT<2aav x&P LV k.t ,\. gratiam quam habemus in hoc mundo; unless indeed in hoc mundo represents evearujaav, but if so ev rCiv Svo is omitted. Perhaps ev t<2v
ets Kplfxa rjfjuv
dtio

was

first

corrupted into

ev

t$

vvv,

and

(3iip

added afterwards

as a gloss; see the

lower note.

8 evpedrjvai] G, and so too

;

to help out the construction)

dXrjdivbv]

invenitur

L*
9

GLA;
l

ak-qdivQs [g].

ev

words eVrw fie k.t.X. eipedwpev Dam-Rup inveniamur A. $] Lg; cujus causa A; ev rCp G.

(but inserting

Aowroi/]
'

for what remains] and so

povov

K.r.A.]

i.

e.

povov [ovtco

Trotrjo-a)-

henceforth'''; comp. Smyrn. 9 evXoFor the yov idTiv Xonrbv avavfj^ai.

pev

(Sore]

evpeOrjvai.

For

similar

elliptical

uses

of the infinitive see

occurrence of Xoiwov or to Xolttov at the beginning of the sentence see

2

Kiihner

dency

II. p. 590. There is a tento ellipsis with povov comp.

:

Cor.

xiii.
iii.

11,

Phil.

iii.

1,

iv.

8,

Rom.
tu^co,
'irjo-ov

povov Iva

'irjo-ov

Xpio-rov ini-

1, 2 Tim. iv. 8, Clem. and it should probably be taken with what follows in 1 Cor. 1. c. So too I have punctuated it here, as this is by far the most usual position of Xolttov and the most forcible in

2 Thess.

Smym.
Xpio-Tov
ii.

Rom.

58

k.t.X.,

4 povov iv r<3 ovopari and see the note

on Gal.

10.
7

treated as

this place.

the infinitive being ; a substantive, as above, 3, and below, 17, Magn. 1, 5. This very phrase to akrjdivbv (rjv occurs in
Cv v ] 'life

&

For the accent of this 5. Kpifia] word, see the note on Gal. v. 10. The Greek MS however accentuates
it

Trail.
9.

9,

Smyrn.

4.

tovtov]
i.e.
;

i.e. 'irjo-ov

vplv

7rp(7reToi]

''glitter

Xpiorov. in your
for
x.

uplpa here.
'

eyes]
it

'have any attraction

e.g.
iced

6.

yevrjTai]

turn] SC

f\

pa<poiii.

you'

as
di

Pind.

Pyth.
*v

105

dvpia tov Qeov.

7.
!i/

7Tipa>VTi

xP vcros

fiao-avcp

ev tu>v

dvo]

See

Phil.
;

13

npeTvei
'

6V, to. pev o7ri(7(o k.t.X. compare the classical use of dvolv darepov, and

The word is opdos. thus a preparation for the imagery of

kcll

voos

for

examples of similar constructions

Kiihner
11.

see

lxvi. p. 774.

p. 244 sq, Winer See also Magn. 1 to

5e KvpiooTepov,

Magn.

3 to he tolovtov.
/3i'o>

which follows. Do not value Ignatius would say any decoration apart from Christ.' word 7reppepG>] He uses the same of his bonds again. Magn. 1, Trail.
the spiritual pearls
'

'

The reading

iv to> vvv

is

shown

12.

It

from the authorities to have been as early as the 4th century, but cannot be correct.

tion.
tion,

He

suggests the idea of ostentais proud of this decora-

invested

with which his Sovereign has On the prominent him.

62

THE EPISTLE OF IGNATIUS

ev

[XI

toi5s TrvevfJLctTiKom nxapyapiTas'

(TTY\vai Trj irpoo'ev'xfi
vjuluv,
fjs

oh yevoiro

jjlol

dva-

yeuoiTO

/uol dei \xeToyov

elvai, iva ev KXripco 'G<pe(rlu)v evpedto

Keel

twv XpKTTiavwv,
ev

o\

toTs

clttoo-toXois

7rctvTOT

(Tvvr\vecrav

Swafiei
5

'ItlG-OV
3

XpKTTOV. h] Lg hi G al. A
;

4 avvrjveaav]
(if it

GL;

awrjaav gA.

see Ephes. 20 for a similar confusion of h, hi, in G. shows that the corruption The testimony of

be such) was very early.

8 irdpobos eare]

GL;

irapabodeis ye

place given to his 'bonds' by Ignatius, as by S. Paul, see the notes on

3,
I.

other references to his condition at the resurrection see Pom. 4, Polyc. 7

(v. L).
5

above,

Magn.

1.

tovs nvevfxaTiKovs K.r.X.J Clem. Horn. xiii. 16 Tcp,iovs fi-qpyapiras nepiKelrat, tovs (TuXppovL^ovras Xoyou?.

3.

ev
(o

Kkr)p<jd~\

Comp. Philad.
rfkerjOrjv

Iva ev

icXr/po)

eVtru^o),

Ep.

See

also a similar

in Polyc. Phil. to Ig1, where, referring apparently natius and his companions, he says,

image

to)

Vie?in. 7 in Euseb. H. E. v. 1 [ev] Kkijpco tcov fiapTvpoyv TvpoaeTedrj.

Voss, followed by some later editors, reads evl (for ev), but this poetic form

tovs evei\r)fxivovs toIs ayioTvpeTveat. decrtg>v akrjfxo7s, aTiva icrTLV Siadrj p,a.Ta 6a>s vtto Qeov ko.1 tov Kvpiov t)\lQ>v
eK.\e\eyp.h(ov.

would hardly be possible

like Ignatius. to7s dnoo-ToXois] 4.
S.

in a writer

So too
Ka\

in the Epistle

of the

Galilean
V.
I

Churches,
to.

Euseb.

H. E.

co'crre

deo~p.a Kocrp,ov

evirpenrj ivepiKelo-dai axiTols, cos vv/xobrj ev Kpoo-o-(OTo1s xP V(T0LS KeKocrp-rjuevr)

KeiToiKL\p.evoLs,
'

829, Hartel)

Cyprian. Epist 76 (p. ornamenta sunt ista,

S. Paul and John primarily, for these resided and taught at Ephesus possibly S. Peter as well, for he corresponded with the Churches of Asia Minor, if he did not visit them (1 Pet. i. 1) perhaps also S. Andrew and S. Philip,
;

non

vincula, nee Christianorum pe-

whom early tradition represents as living in these parts ; see Colossians

p.

des ad infamiam copulant sed clarificant ad coronam,' Victor Vit. de

44

sq.

The

interpolator

names

Vand. iii. ad fin. 'rigentium pondera catenarum quasi quaedam

Pers.

and Timothy; but Timothy was not an Apostle: see GalaPaul, John,

tians p. 96.
awrjveo-av] I have, with some hesitation, preferred this reading to awfjo-av,

monilia pervidebat, quia non fuerunt ilia vincula, sed potius ornamenta ;
'

see Cotelier
588,

ad

loc.,

Pearson
1

V. I. p.

and comp. Magn.

(note).

likely to

dvao-TTJvat}

He

only because letters were more have dropped out than to

inserted.

can hardly

mean

have been
XII.

that he desired literally to rise in his chains ; but that he hoped through

'I

know

that

it

ill

becomes

main

the prayers of the Ephesians to resteadfast to the end, and so to appear at the resurrection invested

with the glory of discipline and suffering, of which his chains were the For instrument and the symbol.

such exhortations to I am only a weak criminal, you. while ye have obtained mercy and are strong in the faith. Ye have ever escorted the martyrs on their way to death. Ye were fellow-students of the mysteries with Paul the blessed,
to address

me

xn]

TO THE EPHESIANS.
XII.
OlSa
t'is elfJLi

63

kcci

Tier iv

ypd(j)w.

eyw Kara-

KpiTOs, v/ueTs tjAerj/uevor

piyfjievoi.

iyco 1/V0 kivSvvov, v/ueh icrTrj-

7rdpodos eare
orvju/uvcTTaL

toov

eU Qeov

dvaipovfjLevuW)
fue/uapTvptj'

flavXov

tov ^yiacriuevov, tov

g* (mss). qui propter dezim martyres-fiunt.

as stated in Dressel.

The reading

irdpodos underlies the rendering in

ad

vos viatores

9 ijyLacrphov] So G; not ayiaapivov

in

tread,

whose footsteps I would fain and who makes mention of

in all his letters.'
eya> k.t.X.]

shortly before his final trial

tyrdom

(1

Tim.

i.

3,

and marTim. i. 18).

you
6.

sage in
IlavXos

See a similar pasRom. 4 Ot^ as Herpos Kai

8iaTa(ro~op.ai

Probably Ignatius was thinking of other martyrs also of whom we know

nothing.

See

e.g.

Polyc.

Phil.
.

vplv'

eKeivoi

crvve^dprjv vplv

npoTrep^racnv

tovs

dnocTToXoi., ya> KaranpiTOs k.t.X.,

and

comp.

Trail.

Iva

av

KardnpiTos

eveiXrjpevovs Toils dyiOTrpeneo-i Becrpols k.t.X. , and lb. 9 dcrKelv Ttacrav vTropovrjv
tjv Kai e'ibere kot dcpflaXpovs, ov povov ev tois p.aKapiots "lyvaria Ka\ Zacripa Ka\ 'Pov(pa K.T.X.
t

In as dnoaToXos vplv diaTao~o~apai. all these passages his civil status,

as narciKpiTos, is an ' I spiritual status
:

emblem

of his

am
;

under sen-

rav
tinto

els

Qebv

'

k.t.X.]

who

are slain

while ye have obtained mercy and are pardoned.'

tence

of condemnation

God^ a condensed expression for 'who are put to death and thus conducted to God'; comp. 1 de8epivov dnb Svplas (with the note).

7.

vrrb

klv8vpov]

Comp.

Trail.

The

He 13 en yap V7rb klvBvvov el fit. alludes to the danger of his flinching before the terrors of death, or otherwise yielding to the allurements of the world. l a way of 8. -rrdpodos eare~\ ye arc
transit?
first,

word dvaipovpevav is a trapa TrpoaboKiau, where we should look for some

such expression as
9.

UavXov

TvpoTvepiropevav. ' crvppvo-Tai] i.e. fellow-

recipients,

They had escorted S. Paul and now they were escorting Ignatius on his way to martyrdom. Their spiritual position, he seems

fellow - students, of the mysteries, with Paul.' For the word see Orig. in Ies. Naue Horn. 7
'

(II.

p.

413)

Paulum nobis commu;

adhibeamus magistrum ipse enim est symmystes Christi,' Hippol.

niter

to say, corresponds to their geogra-

in Daniel,
pvo-Tai
Kai

p.

174 (Lagarde) as
dvdpes
(i.e.

o-vp-

phical position. the martyrs on

As they conducted their way in the

deoo-efiels

co-

body, so they animated their souls with fresh strength and courage. The reference to S. Paul will hardly

religionists), Constantine in Theodt. H.R. i. 19 6 Trjs TvpavviKfjs apoTrjTos

avppLva-Trjs.

This was signally true

of
S.

the

Ephesians,

among whom

be
for

satisfied

by the interview with the

Ephesian elders in Acts xx. 17 sq, he was not then on his way to death, if (as is most probable) he was liberated from his first captivity but
:

Paul resided for an exceptionally long time (Acts xix. 10 sq, xx. 31), with whom he was on terms of the

most

affectionate intimacy (Acts xx.

the notices in the Pastoral Epistles

show

that

he was again

at

Ephesus

and who were the chief, though probably not the sole, recipients of the most profound of all his
18 sq, 36),

64
/UL6VOV,

THE EPISTLE OF IGNATIUS

dpLOfiaKapLCTTOVy

[xn
V7TO

OV yeVOLTO

/ULOl

Ta

\")(yY\

epistles.

The

propriety of the lan-

guage here is still further enhanced by the fact that S. Paul, in the Epistle to the Ephesians more especially, dwells on the Gospel dispensation as nvorrjpiov
9, v. 32, vi. 19).
(i.

Clem. Rom. 17 (note), 18, 19, 44, and It must not however Philad. 5, 11. be confined to the opinion of the Church, but will refer rather to the
testimony of
Paul's

God

as

given
:

in

S.

9,

iii.

3, 4>

own

life

and work

comp.

Elsewhere (Phil. iv. he speaks of himself as p.p,vrjIn later ecclesiastical lanfievos. guage the words pvarrrjpiov, pvarrjs, were /ifcrriKos-, a/xva-TOs, dpvrjros, etc., used with especial reference to the
12)

Heb.
7-77?

xi. 2,

4, 5>

39 papTvprjOevres 5ta

TTiWeaff.

refer to his
is

Thus indirectly it may martyrdom because this

;

God's chief act of attestation.

is
'

But
put

the Anglo-Latin translator

in

wrong

rendering
is

it

martyrizati,
'

i.e.

sacraments, more particularly to the eucharist (Bingham Christ. Ant. I. But there is no trace of this iv. 2).

to death as a

meaning

in Ignatius,

who

still

uses

these terms, as they are used by S. Paul, of the doctrines and lessons

of Christianity. For the force and significance of this use in the Apostle,

this sense To be very late Greek. a martyr' is not paprvpetadai, but paprvpelv to bear testimony.' Even in Latin the passive martyrizari is a solecism, though a common

passive

martyr not used in

;

because the
'

even

in

one

and martyrizare

is

the

more
as re-

see the notes on Col.

it

i.

26.

correct word.
also

On

the use of these

etc.,

If
is

be asked why

S.

John

words, paprvs, paprvpelv,

ferring

not mentioned here, the answer is Ignatius is speaking of the simple. of the Ephesians with relations

the testimony borne by the death of the witness, see the note on Clem. Rom. 5.
especially to
1.

martyrs (tu>v els Qeov dvatpovpeveav) but S. John died peaceably in extreme old age at Ephesus. He is doubtless

diopaKapl(TTov\ See the note

Pet.
ii.

on
21,

this

included in the cnrocrTokoi mentioned before; but here there is no place It should be added also, for him. that the life of S. Paul had a peculiar
attraction for Ignatius, owing to the similarity of their outward circumstances.

word above, inscr. vtto ra "x vr Comp. 1 and esp. Mart. Polyc. 22
]~\

Ilo\vKap7ros

ov yevoiro iv

rfj

fia<jikeiq

'irjcroit

XpurTOV

npos rd
that

'Ixvq

Mart. I gnat.
the

In the evpedrjvai qpds. A?it. 5 it is related

saint

on his journey to

Rome
tively,

desired to follow in the A-

He
;

an 6KTpcopa
journeying

too, like Paul, had been he too, like Paul, was

postle's foot-prints, not only figuraftadi^eiv i6e\a>v tov

from Asia to Rome, there to win the crown of martyrdom. If Ignatius shows a full knowledge

but literally also, k<it 'ixvos dnoaToKov Haiikov', but adverse winds prevented him

teachi?ig of S. John, his heart clings to the example of S. Paul.

'

and appreciation of the

from landing at Puteoli and so entering Rome by the Appian Way as

S. Paul had done. 'Ynb ra "ix vr) nere stands for the more usual Kara ra ~ *X vr) or * v T01S ix v(0 tv With the accusative vno often signifies 'close to,' v. 10 vnb ras nvXas, e.g. Thuc.
-

tov pcpaprvp-qpevov]

attested,

and
' ;

approved] of good report as e.g. Acts vi. 3, x. 22, xvi. 2, xxii. So Clem. Rom. 47 v. 10. 5, 1 Tim.
aftoaTohois pepapTvpr/pevots
',

hence

'

'

Soph.
o-rrfk-qv

EL
(see

720

vV

avrfjv

ia-xdrr^v

see also

the note On V7revavrio? }

xn]
evpedfjvcu,

TO THE EPHESIANS.
otclv

65

Oeou
6V
3

7tltv)^co'

69 eV Tracrt] 7ri<rToAij

/UVrj/ULOl/6VL V/ULCOU

XpMTTW
fivr)/j.oveijet]

'Irj&OV.
;

GLg

/xvrjfiovevo}

A.
ii.

Col ii. 14); but the instances are very rare in which, as here, its local meaning is preserved while yet the idea of subjacence has altogether
disappeared comp. Plut. Vit. Pelop. 16 [UKpOV 8e VTTO TO. fXf] V(OS iiTTlV It almost universally 'AttoXXcovos.
;

are either proper names, as Matt.

Tracra
'iepocroXv/ict,

Rom.

xi.
;

26 nav

or they 'io-paTyX (quoted by Hefele) are highly poetical passages,as Eurip. Med. 114 nets dofios eppoi (quoted by Jacobson) or they are false readings,
;

as Ephes.

5 <ai Ttdo-qs eKKXrjo-ias

(quoted

refers to objects which are more or less raised. Comp. Ov. Met. iii. 17
'

by Pearson

V. I. p. 488,

the incorrect text of

who has taken Voss, the MS

.s-sequitur

pressoque

legit vestigia

gressu.'
vtto
2.

The Armenian
vr l
'

translates

ra

'ix

under his

footstool.'

Qeoii eniTv^a)]

A
l

phrase used
;

especially of his

martyrdom
in

see the

note onMagu.
iv
tle!
Trdo-T]

1.

having <ai Trdo-rjs rfjs iKKkrjcrias)', or they are misinterpreted, as 2 Tim. 16 nao-a ypacfyi] (quoted also by iii. Pearson V. I. I.e. and wrongly explained 'tota scriptura'); or they illustrate wholly different uses of
nas, as Soph. Aj. 275 nelvos re Xvtttj

CTTtoroXj]

every epis-

Besides

the

epistle

which

bears their name, S. Paul refers to Ephesus and the Ephesian Christians, either alone or with others,
in
(xv.
(i.

Romans
32,
xvi.

(xvi.
8,

5),

Corinthians

nas ikqkarcu Ka<fj (again quoted by or they are false Pearson, 1. c.) Latin analogies, as e.g. Cicero's omne corpus which might stand quite as well for nav to crco/xa as for
;

'

'

19),

Corinthians

nav

o-aifia,

and the two Epistles to These references would Timothy.

8 sq),

in the

and which therefore fails main point (quoted also by

1.

Pearson,

a).

It

is

strange that

be

quite

sufficient

to
;

explain
i.

the
e. g.

comp. hyperbole in the text 1 Thess. i. 8 iv ttclvt\ tottco, Col.

iv

23

no one has adduced Ephes. ii. 21 where 7rScra oikoSo/xj; is the best supbut even though ported reading
;

ndaj]

KTtaei

77/

vtto

tov ovpavov.

this reading
(esp.

be accepted, the context

that

But, as Ignatius must have been born before the Apostle's death, it is not improbable that he had oral

many

shows o-vvoiKodopelaOe) olKobopal are required to

make

information respecting the Apostle's relations to the Ephesian Church, which has not come down to us and by which his language here is coloured.

up the one temple (comp. Matt. xxiv. xiii. 1, 2), and that therefore 1, Mark
1
'

every building
3.

is

the right render-

ing.
'

(jLvrjuovevei]

makes mention.'

Others would translate

*

iv

Trao-j]

inio-ToXfj

throughout

his
refer

letter,'

supposing
'Epistle
to

him
the

to

to

the

Ephesians'; e.g. Pearson V. I. p. 487 sq, and ad loc. But for the omission of the definite article with nas in this sense no example has been produced which
is

This would be singularly unmeaning, if not untrue, supposing the reference to be to the Epistle to the Ephesians. Hence Valois and others would immore than it port into the word 'vos cum laude memorat.' contains, The interpolator has changed what

seemed

to

analogous.

The

instances alleged

pression,

him a very awkward exand substitutes bs rravroTe

5

IGN.

II.

66

THE EPISTLE OF IGNATIUS

XIIT.

[xiii

C7rofSa^T ovv irvKvorepov (rvvep-^ecrdai

eis

evyapMTTiav Qeov kcli eU ho^av* ot<xv yap 7rvKVws ewi to avTO yiveo~6e, KadaipovvTai al Swdjuieis tov CaTava,
kcli

\v6tccl 6

6\e6pos

avrov

ev

ty\

djuovoia
ev
rj

vfjiwv

Ttjs
5

7r/o"Tew9.

ovhev eo~Tiv a/ueivov

eiptjvrjs,

7ras TroAe/^os

KctTapyeiTai eirovpavLoov
2

i<ai itriyeiiov.
has ad eucharistiam
5oav (om.

Qeov] here,

GLg

(mss, but
do^av]

et

gloriam dei)

after do%av

[Si];

om. A.
4: crebro

els

GLSjA;
al.

els) g.

7tvkvQs]

G Dam-

Rup
L;
4

L;
1.

o-vvex&s g;
g.

A.

3 yiveade]

G Dam-Rup
Gg;
al. g.

convenitis

yivTjcrde (v.

yivr/crde)

KaOaipovvrat at dwd/meis]

Kadaipovvrou

bvvafxeis
/ecu]

Dam-Rup;

destruuntur potentiae L; diruitur vis S x ; infirm atur vis A.

al. g.

GLA;

om. Dam-Rup;

6]

G; om. Dam-Rup;
ejus.

6\e6pos
ejus,

avrov]
this is

GL Dam-Rup;

avrov... oXedpos [g];

S x has CQi.TAJOr^ imperium

but

probably a corruption of

crUllsr^ exitium

The

rendering of

shows another corruption, memoria

= ony\& QJ|. ejus

5 ouSeV]

GLS 4 Ag

cV rats Se^crea-ii' avrov pvqpovevei vpwv. anonymous critic (see Lardner

An

Compare 6poL(eo-6ai (with the note). for similar injunctions in early times,
Heb.
x.

Credibility
fjLVTjpLovevco
;

Pt.

ii.

c.

5)

conjectured
to

25

/X17

eyKaTaXeiTTovres

rrjv

and

this is

now found

be the
fact,

Version.

reading of the Armenian This would be true to for Ignatius does mention the
in five of the six

Barnab. 4 e7r * to avro crvvepxopevoi avv^relre k.t.X., Clem. Ho7n. iii. 69 irpo be 7ravra>v, el Kai del vpiv Xeyeiv, avuex^Tepov arvve'Tncrvvay cay rjv

eavreov,

Ephesians

remain13, 12.

epx^crde.
is

The meaning
in larger

of nvKvorepov

ing epistles,

Rom.
as

to,

Magn. 15, Trail. Philad. n, Smyrn.

the general

numbers,' as it is taken by some (e.g. Pearson, here and

not

'

But the parallelism of the clauses,

well

as

tenour of
not

sentence,
Ignatius,

shows that
is
J

S. Paul, the subject here.

XI II. Gather yourselves together more frequently for eucharistic praise.

By your frequent gatherings the powers of Satan are frustrated. The concord of your faith is their ruin. Nothing is better than peace, which
vanquishes the antagonism of enemies, spiritual and carnal.'
I.

on Polyc. I.e.; Zahn /. v. A. p. 345, and ad loc), but more frequently,' which sense is demanded alike by the passage Polyc. I.e. and by the common usage of the adverb in later Greek (e. g. Acts xxiv. 26). The former rendering would have been more correct, if the reading had been
'

ivv nvorepoi.
'

2.

evxapio-Ttav]
is

thanksgiving? The
itself,

all

word

quite general in
refers

doubtless

indirectly

to

but the

irvKvorepov]

As Polyc. \irvKvorepov

(rvvayatyai yiveo~6(d(Ta.v,\(Z\em.

Rom.] ii.
1

chief evxapio-Tia of the Church,

Holy Communion, which was the and

;

17 nvKvorepov npocrepxopevoi ireipwpeOa

npoKOTrreiv k.t.X., Doctr. Afiost. va>s be avvaxBrjo-eaBe ; see also

ttvk-

Magn.

which elsewhere Ignatius regards as the special bond of union Philad. 4 The genitive (see the note there).
Qeov must be supplied also with
boj-av.

4 bia to

pr) /3f/3attoy

Kar

evroXrjv o-vva-

xiv]

TO THE EPHESIANS.

67
eav
reAeicos
els

XIV.
ecrTLV cipx r1
3

'

COv ovSeu Xavdavei

vfj.as,

'h](TOvv XpicrTOv kyr\Te Tr}V ttmttlv Kal ty\v ctyctTrriv

vjtis

t?s KaL TeA.09*

ctp^t]

/uleu

ttig'tis,

tcAos Se

dyairri'
(but
1

tcl

Se Svo ev evorr]TL yevojdeva

1]

Qeos

ecttiv,

ra
7ras

adds enini) [Dam-Vat

[Dam-Rup
;

2]

[Anton 2]; add. yap S v

;

Gg Dam-Vat Dam-Rup 7ras 6 TroXepos Anton dub. LS^A. 6 Karapyelrai] g Dam- Vat Dam-Rup; KarapyeiTe G; evacuatur L; KaraXverat Anton; impediuntur A; frustrantur S 1 S 4 7 reXet'ws] GLS 4 Ag; om. Dam8 'Irjaovv Xpiarbv] GLS 4 [A] els] GLg Dam-Rup; om. S 4 A. Rup 6. tJtis ecrriv] GS 4 g Dam-Rup; quae sunt Xpt-GTov Irjaovv Dam-Rup; xpivrbv [g]. tigtis L; J7<^ A (om. 77'rts). 9 i"w7?s] GLg Dam-Rup; al. S 4 om. A. 10 yepo/re^a] Gg yivopeva DamtLgtls... ...dydirr]] Gg; dydir-q Dam-Rup. Qeos ecmv] LS 4 A Dam-Rup deov ecrrtv G deov dud pcoirop diroreXei g. Rup.
TroXe/uLos]
.

-r)

t)

3. Ka0atpoui>Tai...Xverai] See 19? where the words are similarly con-

work to which we are called consists not in empty profession, but in an

effective

nected.
the hosts, the forces of Sata?ij whether they are evil anal
'

and abiding

faith.'

dwapeis]

i.e.

ovdev Xavdavei] Comp. Phil. 12 'nihil vos latet.'

7.
8.
tJtis

Polyc.

gels (inovpdvioi) or
yetoi).

wicked

men
'

(eVt-

ia-rXv]

An

irregularity of

oXedpos avrov] i. e. the destruction which he is preparing for

4.

construction for atrives elo-iv. This leaves an ambiguity, which is cleared

up by the explanatory clause dpxq

pev K.T.\.
9.

others.'
5.

nas noXepos

k.t.A.]

i.

e.

'

every

apxv

fc*i s
vii.

K- r

-^-]

See

Clem.

antagonism which wars against the It is not the war between Church.' the powers of heaven and the powers
of earth, but the
{iTTovpavLot)

Alex. Strom,

10

(p.

864) apcpco

and

war of his spiritual his carnal (eViyeioi)

Se 6 Xpurros, o re depeXios r) re etroiKodoprj, di ov kol 77 apx*) kgu ra reXr)... re dpxr) aa\ to reXos, tticttis Aeyco, rj
Ka\
(p.
r)

dydnr]

k.t.X.

comp.
r]

ib.

ii.

13

enemies alike against the Christian, of which Ignatius speaks. For inovpdvioi,

458) 7rpor7yetrcu pev nlaTis, 06/3oy

dydnr].

8e olKobopel, reXfiot Se

See

as applied to the powers of evil, comp. Ephes. vi. 12 npos tovs KocrpoKparopas tov ctkotovs tovtov, wpbs
ra

also the confused passage in Barnab.

1

in the

Greek MSS, where the con-

nvevpaTUcd

rfjs

Tvovqpias

ev

rots

fusion has perhaps arisen partly from the insertion of some such passage

enovpaviois, a passage which the interpolator has introduced into his

text here.

written originally this, illustration in the margin.

as

as an For the
i.

second clause comp.

Tim.

5 t6

XIV.
needless,
love.

'All these
if

warnings

will

be

Faith

you abide in faith and is the beginning of life,

8e reXos TrjsnapayyeXtas earriv dycm-q. 10. Qeos ea-Tiv] Comp. Trail. 11

tov

and love is the end. Where these two coexist, there is God. Faith cannot err, and love cannot hate.

eo-Tiv

Oeov eva>aLv iirayyeXXopevov os See also a similar avTos.

in

expression
ddidapiTov

Magn.
os

15

KeKrrjpevoi
Irjaovs

irvevpa,

ecrTtv

The

tree

is

known by
tested

its fruits

pro-

fession

is

by

practice.

The

The Xpio-Tos. leaves rities

combination of authono doubt about the

5-2

68
Se

THE EPISTLE OF IGNATIUS

[xiv

aWa

Sek

ovirdvTa eU KctXoKayadiav ctKoXovda ecrriv. 7ricrTiv eirayyeWofJievos dfxapTavei ovde dycnrriv

KSKTrj/ULevo^ /ULLceT.

cpANepoN to AeNApoN And toy KApnoy

aytoy'

ovto)s ol e7rayyeX\6fJievoi
6(p6ricrovTai,

Xpicrrov eivai,

Si

cov

irpdcrcrovcriv

ov

yap

vvv eirayyeXia^
els

to

epyov, a'AA' ev dvvdjuei 7ri<TT6u)s iav Tts evpedrj

1

TeAos.
;

tyetv

2 e7ra7YeXX6 uei'os] GLS 4 g Antioch 6 add. Gg; elcriv Dam-Rup. ovde] GLS 4 g Antioch, and so prob. A; oddels Dam-Rup. Dam-Rup. <pavepov] GLS 4 Dam-Rup; 3 KKTT)/j.tvos] GLS 4 Ag Dam-Rup; e"x wv Antioch. add. yap [Antioch]; praef. quoniam A; al. g. 4 avrov] GLS 4 A Dam-Rup;
<ttli>]
/

om. avrov
ol

[g]

(changing the whole context); ylverai (om. avrov) Antioch.

ovrws

iirayyeWofxevoi]
ovtcos)
;

GL Dam-Rup

ita et

qui promittunt

A
5

ol

eirayyeWofievoi [g]

(om.

6 ovv

iirayyeWofievos [Antioch], substituting the singular throughout.

ol

Antioch; xpianavol GL. again here and continues as far as \a\ovvra p.7)
Xpicrrov]

gA Dam-Rup

k.t\.]

2 commences
yap vav\

etvai

15.

reading.
stituted

The interpolator has suban easier expression for a

i.e.

(e.g.
6.

Smyrn.
dXX'
ev

12),

and the

like.

bvvdp.ei

k.t.X. ]

'but

is

more
I.

difficult one.
els KakoK.aya.6Lav k.t.X.]

'at-

tend upon these and lead to perFor this pregnant use of fection.' the preposition see the note on 1
bebep,evov a7ro Svpias.

realised only if a man be found in the power of faith (with an effective faith) to the end.'' The words iv bwdp,ei

7rto-Ta>s

are sometimes attached

to the preceding clause,

and ttio-tos

is

Kayadla

The word koXodoes not occur in the LXX or

but

understood with evpeOjj; but the construction which I have adopted seems
simpler.
It
is

N. T.,
vi.
1).
3.

seems here

to

denote

not

uncommon

to

Christian perfection (reXeior^s, Heb.

(pavepbv k.t.X.] Matt.
vi. 44.
l

throw some of the dependent words forward with iav and similar
particles, for the
e.g.
I

xii.

33 e*
;

yap tov KapTTOv to

bevftpov ytvcoaKerai

John
exqre,
is

x.

comp. Luke
5.

Cor.

vi.

sake of emphasis 9 6V ip,ov iav ns cltrikBy, 4 /3ta)TtKa p,ev ovv Kpirijpia

;

ov yap vvv k.t.X.]

for now

(i.e.

iav

xi.

ywrf
in

be

iav

Kop.a.

in these evil times, in this season of persecution) the Work is not a mere

The connexion
ever

evpedfj els reXos

how-

possible

itself

(comp.

matter ofprofession! For this absolute use of to epyov, meaning 'the

Rom. 2 XV.
to be,

evpedfjvai els bvaiv).

*

preaching and practice of the Gospel,' comp. Rom. 3 01' 7reio-p,ovrjs to epyov aXXct p.eye6ovs iariv 6 XP lo"riaVL(T f s orav pacrrjTai vno Koo-p.ov, a passage
JL
>

It is better to keep silence and than to talk and not to be. The great Teacher never spoke without and even His silence is of doing
:

the
the

which explains the force of vvv here. See also Acts xv. 38, Phil. ii. 30 Similarly we have (with the note).
to ovop.a (see
$e\rjp,a

He, who apprehends word of Jesus, understands also

Father.
silence.
is

His

With a man
our

so taught
is

speech
ticulate.

action and

silence

ar-

note 3 above), [to] (see note 20 below), rj \apis

Even
lie

most

secret

thoughts

open before the Lord.

xv]

TO THE EPHESIANS.

69
v\

XV.
fjLYi

Afjieivov

6<ttlv (TL0)7rav Kal eivai

$L$d(TKiv,
k<\i

AaAovvra
iroir\.

eivar

koKov to
tov

eav 6 Xeyoov
kcu
6

els

ovv SidacrKaAos, bs elneN

o 7T7roir]K6v

ereNeTO'
icrTiv.

a criywv Se
'

apia

iraTpos

Xoyov
rjcrv^La^

lr]<rov

K6KTY]fJL6VOS

dArjdcos

SvvaTai
*

Kal

Trjs

avTOv
$1

cLKOveiv, 'iva

reAetos

r\

\va Si

wv AaAei

irpdacrri Kal

6 aXX' ev] GL; dXXd Rup; al. Ag. Rup; om. [S][A]; al. g. 8 /xr) etvai] The \a\ovPTa] GLSS 4 A ; XaXovvras [Antioch 4] ; al. g. next sentences are omitted in 2, and the words IV a St' <jji>...<nyq. yivwaKrjTcu follow
7
it omits everything till the beginning of 18. Antioch; quod dicit (0 \tyei) S 1 S 4 al. A. 9 5i5d<r/caAos] GLg G; 6 5i5do-/caXos Antioch; dub. LS 4 A; al. g. os] GLS 4 A; ws Antioch The same authorities omit (ed.); al. g. a] GL Antioch; om. S 4 A; al. g. 10 'Irjaov] GLA ; add. xpuxTov Antioch al. g. <jtiv in the next line.

GL

immediately.

After these

\eywv]

12 reXetos

rj]

[L];
al.

fj

WXeios Antioch;

al. g.

XaXet Trpdaarj] Antioch;

XaX^ Trpdaaet G;

g.

Let us remember therefore that

we

i.e.

His retirement

in

childhood and

are His temple, and He dwells in This is so now, and it will us.
hereafter be
7.

made

manifest.'

youth, His refusal to allow His miracles or His kingship to be published, His withdrawal for the pur-

"A/xeivov k.t.X.] Iren. ii. 30. 2 ovk iv to) \eyeiv, dXX' iv tw elvai, 6 Kpe'iTTOtv

comp. Rom. 3 dXXd kcu 64\a>, and see the note on Clem. Rom. 38. This is an indirect defence of their bishop Onesimus, on whose quiet and retiring disposition men were apt to presume see above 6.

deUwadai
p:r)

ocfietXei

Iva

fxovov Xeyco

pose of prayer, His silence before His accusers, and the like; in short, the passive side of our Lord's life. The impression which His silence at His trial more especially made on His followers may be inferred from
Matt. xxvi. 63, xxvii. 14, Luke
xxiii.

John xix. There 23.

9,

9,
is

Acts viii. 32, 1 Pet. ii. no reference here to

Incarnation,

i ey evero] and it came to pass] taken from Ps. xxxii (xxxiii). 9, where

9. kcu

the silence before the

as
in
19.

The

silence here con-

the

LXX has

elirev kcu eyevrjOrjaav,

but

eyeuero would be a more literal translation of the original. Thus Ignatius

says in effect,

'

It is

true of Christ's

templated relates not to the counsels of God, but to the life of Christ. 10. 6 Xoyov k.t.A.] i.e. 'He, who has truly mastered the spoken precepts
of Christ,
is

earth, as the Psalmist says of God's work in the universe, that the word was equivalent to the deed';

work on

best able to appreciate

y

and copy His

silence.'

A\rj6as
i.e.

is

comp. Euseb. H. E. x. 4 (p. 469). This reference explains the following clause; 'The effects of His silence also, not less than of His speech, are
worthy of the Father.'
a aiya>v 8e
k.t.X.] 'yea,

best taken with k^ktvucvos. 12. Iva di" <ov XaXel K.r.A.]

'that,

and what

thus appropriated both the word and the silence of Christ, his speech may be as operative as action and his silence as significant as speech.' For the latter clause comp.

when he has

He hath wrought

by His silence] etc.

Clem. Al. Peed.

ii.

(p.

202) 6 de

JO

THE EPISTLE OF IGNATIUS

ovSeu XavQdvei tov Kvpiov,

[xv

ihv (riya ytvuio-KriTai.

Kcti

d\\a
avrov

to.

KpwjTTa

rj/uwv

iyyvs avrw

ecrTiv.
*iva

Travra ovv
w^xev

TroitofjLev, cos

avrov ev

r\\xiv

kcltoikovvtos,

vaol

kcli

avros ev

tfjuuv

0eoV

oirep Kal earriv Kal (pavrj-

Antioch (ed.); al. g. ovdev] txt GL [S 2] i yiviba-K-qrai] G; yivuxTKerai 2 avr$] Gg*; avrov Antioch. kanv\ Ag; add. yap Antioch. dei S 2 3 avrov vaol] GLg; templum ejus A; templa Gg; elo-iv Antioch. Oe6s] txt gS 2 add. ijfiuv GLA 4 avrbs] txt gL; add. y G [S 2][A].
.

epos vlos, eKclvov Xiyco tov aiooTrcovTa, Somewhat simiov iraverai XaXoov.
larly

rjplv,

Tatian
77,

vabs

ad Grcec. 15 pev cos KaroiKelv iv avreZ (SovXerai Qeos

See
2.
1

Clem. Rom. 21 to

iirieiKes rrjs

did rov rrpeo-fievovros nvevparos.

yXojo~o~r]S

avrcov did rrjs aiyrjs (pavepov

on Mart. Ant.
'

7roir)o-dra)o-av.

See the note on Philad. 1

Geos]

as

God

i.e.

'that

He may

The meaning
53
I

of Philo Qui's rer. div.

1-

tt]s,

P- 5 1 J ) quoted by Zahn, onpocprjKai o7t6t Xtyeiv 8o<el, npbs aXr)-

Oeiav rjo-vxa&h 1S
'

somewhat

different,

he seems to speak, it is God who speaks and not himself.' The force of yLvcoo-Krjrai seems to be may be recognized, understood by others, as if he were speaking.' Otherwise
'

When

be the God of this spiritual temple in which He dwells, just as the image is the god of the material shrine in which it is placed the word Qebs being part of the predicate, and not the subject to KaroiKel. 'Hpcov, which is added in some texts, interferes slightly with the sense. See the note on 9 icrre ovv k.t.X. above.
'
:

yiva>o~Kr)Tai

by God
but this
1.

(a

might refer to recognition meaning suggested by the

k.t.X.)
;

onep Kal eariv k.t.X.] i.e. It is the case that God dwells in us now, and
this fact will
fest to

'

words following ovdev XavOdvei

is

be

made

clearly

mani-

hardly so appropriate.
k.t.X.]

ovdev

Clem.

Rom. 27

our eyes hereafter from our deeds of love towards Him'; comp.
'

TTCLvra
7Tiov

iyyvs avrco io~riv...7rdvra ivcoavrov elaiv Kal ovdev XeXrjOev rfjv

14 St oov jrpdaaovaiv ocpdrjaovrai.

'

5.

diKaicos]
;

rightly]

i.e.

as in
ov

fiovXrjv avrov.
2.

duty bound''

comp.
I

Magn. 9

avrcp]

For

the

dative

with

dtKaicos dvepevov,
diKaicos.

Cor. xv. 34
it

iKvrjy\raTe

iyyvs comp. Ps. cxliv (cxlv). 18, Acts

ix. 38, xxvii. 8,

Hence
see

sometimes

signi-

Vis.
p.

ii.

Clem. Rom. I.e., Herm. see Bleek Hebrderbr. II. 2.

genitive
is

fies

'truly';
'

Lobeck on Soph.
deceived.

Aj\ 547-

209.

The

the

more

XVI.
late the

Be not

To

vio-

usual case, and in classical Greek the dative is very rare; Kiihner II.
p.

house of

God

is

to forfeit

the

357.

The

authorities

leave no

doubt about the reading here.

4.
vi.

vao\]

Comp.

Cor.

iii.

16, 17,

16; and Philad. 7 ttjv ordpua vpoov cos vabv Qeov rt]pe7re, Barnab. 16 "iva 6 vabs tov Kvpiov
19, 2 Cor. vi.

of heaven. If those desecrated the temple of their bodies were punished with death, what fate must await such as defile the temple of the faith, for which Christ died? They are filthy in-

kingdom

who

deed, and will go into unquenchable

fire

evdo^cos

olKodoprj6r]...dio

iv r&) Karoi-

they and their disciples.'

M?)

o KT]Trjpico fjpwv aXrjdcos

Qebs KaroiKel iv

7.

nXavdo-6e\

See the

notes

xvi]
5

TO THE EPHESIANS.
wpo
7rpocrco7rov
iJ/ulcov,

creTai
clutov.

ihv

SiKaicos

dyaircojjiev

XVI.
BaciAcian
crdpica
(but

Mr\

7r\avacr6e, d$e\(poi juov

oy

ol

oiKO(p66poi
ol

Oeoy

kAhponomh'coycin.

el

ovv

kcltci

Tavra
omits

7rpacrcrovTes diredavov, 7Too"gj fJidXKov eav

0Trep...7]fiuv]

r]fjuv).

homoeoteleuton);
aovres diridavov']

al. g.

7 oi]

GS 4 Ag;
si

om.

GL; om. S 2 A (perhaps owing to Dam-Rup i. g -rrpdaal. g.

GLS 4 A;
(plur.)

wdaxovres diredvrjaKOv
eai>);

Dam-Rup;
al. g.

edv]

Dam-Rup; qui
on

S 4 A (omitting

quis L;

5 prjbeh nXavdadco
3.

above, and on
pasPaul's lanto

Philad.
ol
is

oUocpdopot]
in

The whole
S.

explanation which I have adopted be correct, the following airedavov will probably refer to the incident in

sage

founded on
the
;

Numbers
pr)8e

xxv.

9,

to

which also
Tives

S.

guage
8aT

Corinthians
OTL

Epistle comp. iii. 16 ovk

First

the
o'l-

Paul alludes in the same

TTOpveva>pev,

epistle, x. 8
clvtcHv

Kadcos

VaOS vaov
19,
oi)Te

QeOV
tov

eOTf,

KOI

TO
ei

enopvevaav, <a\ eneaav

k.t.X.

The

in-

nvevua tov Qeov oIkci ev vulv;

tis

terpolator has got

altogether on a

tov
9,

(pdepel tovtov 6 Qeos,

vi.

IO,

fxi)

Qeov cfiOeipei, combined with TrXavaaOe ovTe

'

track, for he paraphrases el de tovs avdpcoTTivovs o'ikovs 8ia(p6eipovTes 6avaT(o KaTabutd^ovTai, nocra

wrong

ol

nopvoi

Qeov
otl

fiao~iXe'iav puOLxpi K\-qpovop.rjcrovo-Lv...ovK o'lbare

paXXov
K.T.X.
8.
I

ol

ttjv

XpicrTOV

eiacXr)o~{av

to ado pa vpaiv

vaos tov ev vplv

;

j3ao-iXeiav
vi.
3,

Qeov

k. t.

A.]
;

See

ayiov

uvevparos

eo~Tiv

Hence

oiko-

Cor.

9,

10, Gal. v.

21

comp.

cpdopos must be interpreted from S. Paul. It denotes those who violate

Philad.
el

ovv

ol

Polyc. Phil. 5. KaTa crdpKa k.t.X.]

Comp.
to.

the temple of their hearts

and bo-

Clem. Ho7n. Ep. ad lac. 7 iroXv yap

deivov
rj

dies, which is God's house, by evil thoughts or evil habits. In classical

poi)(eia toctovtov oo~ov

8ev-

Greek
(pdopla,

olKo(p66pos y

ol/cocpdopelv,

oIko-

Tepela e\eLV avrrjv ttjs KoXdcrecos' errel to. npcoTela toIs ev nXavy ovaiv anoSt'Sorai,
kq\v

commonly

refer to the squan-

cra)<ppova>cnv,

lb.

xvi.

20

dering of property, e.g. Plato Phczd.82 C but occasionally they designate the ruin of a house by offences of another kind, as in Plut. Mor. 12 B ywaaccov
;

p,oi)(eias nvevpaTLKrjs rfjs

Kara

%eipovos \mapxovo~qs.

This
force

crap/ca last pas-

sage
o-dpKa

illustrates

the

of

kclto.

in

the text.
lies in

The excuse

for

oLKocpdoplai yapeTcov, and perhaps in Orac.Sibyll. ii. 258 80X101 r ohocpOopoi

envoi
;

such language
early

the fact that the

cases highly

heresies,

which these writers

comp. Orig.

c.

Cels.

vii.

63

combat, were

in

many

voBeveiv ttjv vtto tiov vopcov irepta TrpoKaTaXrj<pde7crav yvvcuKa KOl (pdeipeiv

immoral

in their tendency, maintain-

tov aXXov dvdpconov oIkov. Whence Hesychius explains olitocpOopoi by poiXoi The word therefore would lend
itself easily to

ing in direct terms the indifference of See the note on sins of the flesh. [Clem. Rom.] ii. 9, where also the
sanctity of the bodily temple is maintained against such pernicious

the application which If the Ignatius here makes of it.

teaching.

72
tt'lvtiv

THE EPISTLE OF IGNATIUS

Qeov
ev KaKohihacrKaXia (pdeiprj, vTrep
t)s

[xvi

'Incrovs

6 tolovtos pvirapos yevopevos eU XpiCTOS ecrravpcddr]' to 7rvp to ao-fiea-TOV ^wprja'ei, o/uloicos kcci 6 dicovwv

avTOv.

XVII.
[airrou]
1

Aia tovto
'Iva

\xvpov eXafiev ewi

Trjs

KecpaXrjs 5
fit]

6 Kvpios,
Qeov]
/ca/07

irvin ty\ eKKXtjaia dtydapo'iav.

al. g.

tt'igtiv

GLA;

fidem veram S 4 ; om. Dam-Rup;

KaKodidaaicaXia]
Trail. 6,

Dam-Rup;
similar case

5i5acr/ca\i'ci

G;

al.

g: comp. Philad.

2.

See

where in a

Dam-Rup alone has preserved the correct reading KaTa$-ioTrc<rTev6(j.epoi. 26 toiovtos] GL; otl ovtos Dam-Rup; al. g. (pdeiprj] G; (pdepei Dam-Rup; As g paraphrases Xiiravdels ical al. Ag. pvirapos] GL Dam-Rup; al. A. 6 clvtov] Gg suo LA waxwdets, he would seem to have read rpvcpepos.
; ;
'

1.
i.e.

irio-Tiv

'the

Qeov] teaching
p. 155,

the faith of God of the Gospel.'

','

15, comp. Magn. 9; though hia tovto sometimes refers to the preceding

For
23,

this objective sense of niarts see

clause,

when followed by

Iva,

e.g.

Galatians
iii.

and the notes on

This use
is

i.

Eph.

vi. 13.

23, vi. 10.

so fully

recognised when Ignatius writes, that the definite article is dispensed with, as e.g. in 6eXrjpa (see the note on
20).

reference to pvpov eXafiev] the incident in the Gospels ; Matt,

xxvi. 7 sq,

Mark

xiv. 3 sq,

[Luke

vii.

This (pdeiprj] '-any one corrupt? omission of tis in classical writers is not unfrequent see Kiihner II. p. 32
;

37 scl]> John xii. 3 sq. As on that occasion 'the whole house was filled with the odour of the ointment,' so to all time the Church is perfumed with the fragrance of incorruptibility

sq, Jelf 373- 6-

shed
than
Paed.

from

the

'He, not less pvirapos] the other, is defiled with filth.'

2. 3.
iii.

Somewhat
same

similarly

Person of Christ. Clem. Alex.

to irvp to aafieo-Tov] See Matt,

12,

Luke

iii.

17,

and

esp.

Mark

ii. 8 (p. 205), speaking of this incident, says bvvaTai be tovto avpfioXov elvai ttjs dibao-KaXias ttjs

ix.

43.

KvpiaKtjs Kal tov

nadovs avTOv
k.t.X.,

'

pvpai

XVII. 'The Lord's head was perfumed with ointment, that He might
shed the fragrance of incorruptibility on the Church. Suffer not yourselves to be anointed with the foul odour of the teaching of the Prince We have received the of this world. knowledge of God, which is Jesus
Christ.

yap

eva>8ei aXet(p6pevoi

where

of the

Clement explains the anointed feet Lord to mean the Apostles

received the fragrant chrism of Comp. Clem. Horn.
r)

who
xiii.

the Holy Spirit.

15
dyaOrj
vi.

awcppcov yvvr)

ttjv enKXrjcriav
c.

Tip.fi

pvpi^ei, Orig.

Cels.
ttjs

79 ct Xpicrrbs

KecpaXrj eaTiv

How

then shall

we

ignore
us,

eKKkrjo-ias, <os eivai ev o~a>p,a

tt)v eKKkrjO'iav,

XpiaTov

km

His grace bestowed upon

and

perish in our folly?' Aia tovto] to be connected with 5. the following "iva, as in 2 Cor. xiii. 10,
2 Thess.
ii.

to pvpov airo KecpaXfjs KaTafiefirjuev k.t.X. (with the whole con-

text),

Macar. Magn. Apocr.

iii.

14

(p.

11,

Tim.

i.

16,

Philem.

23) to ovpaviov pvpov (said of Christ, in reference to the incident at Beth-

XVIl]

TO THE EPHESIANS.
Suo-toS'iav t*7?
fxrj

'

*>

dXeKpeo-Oe
aitovos
(^ijv.

S^acrfcaX/as rod apyovros rov

e'/c

tovtov,

al-^fjiaXoiTLan vixas

rod

7rpOKei/uLevov

Sid tl he ov 7rdvT6s
'

(ppoPL/uoi jivo/meSa A/3o^T65

io

Oeo v

yvioa-LVy

icrriv

Irjaous

XpurTOs

tl

puoptds

diroWvixeda dyvoovvres to yapuriia o

6 cos 6 Kuptos
om. g Antioch
a.\ei(piadu}...7]
2.
;

7re7rofJi(bev

d\r\-

/at?

aXeicpeaBe]

GLA;

prjdels ovv

aXeKptedw [Antioch]

/it?

ay ia rod deov

eKKXrjcrla [g*].

7 tt?s 5i5a<r/caXi'as]

G;

5i5a<r/caXi'as
(os)

[g]; doctrinae

L;

awiarlas Antioch; iniquitatis A.

11 x^P'O'Ma]

10 0]

G; qui

L;

dub.

A; al

g.

GL[g];
for

x<*P lv

[Antioch]; dub. A.

Zahn con-

jectures XP'^Ma.

There

is

v.

I.

x^o^a

XP"^
virep
t?s

GL;

ireirovdev

Antioch (who paraphrases,

in 1 Joh. ii. 27. irewopQev] weTrovdev aXrjdQs 6 Kvpios) al. g.

;

any). truly remarks that the allusion here implies a knowledge of

S.

Zahn

read 8vaco8eis for 8vaei8eis. See also Magn. IO dno rfjs oapfjs eXeyxQrjaeaOe.
rov dpxovros K.r.X.] The same expression occurs below 19, Magn. 1, Trail. 4, Rom. 7, Philad. 6; comp.
xii. 31, xiv. 30, xvi. 11, 6 apx<ov rov Koafiov rovrov, I Cor. ii. 6, 8, oi apxovres rov ala>vos rovrov (this later

k.t.\.),

John's Gospel (17 8e oueia eVXrjpw'&r as well as of S. Matthew's

errl

(/care'xeei/

rfjs

K(f)aXfjs

avrov)

or

S.

Mark's (Kare^eev avrov

6.
',

rfjs KeCpaXfjs).

John

avrov] not avrov on Col. i. 20, 22.

'

see the notes

dcpdapalav] 'incorruptibility] rather than immortalityI here, as the

requires comp. and so prob. Magn. 6 eis rvrrov <a\ dtda^Tjv At dcpdapaias. least the former idea must be promi(pOeiprj
;

preceding Ephes. vi.

24,

phrase however apparently being used S. Paul of earthly powers). 8. p.f) alxp-oXoaricTT) K.r.X.] 'lest he lead us captive and carry us away from the life etc' For the condensed

by

nent here, though the latter may not be absent. Zahn quotes Iren. iii. 11. 8
navra-^odev irviovras rr\v d(pdapo~lav said of the Gospels (so too i. 4. 1 68pfj

expression alxpoXcorl^eiv ck rov K.r.X., see the note on 1 8e8epevov arro

For alxpaXario-T) comp. Phi2vplas> lad. 2 alxpa)<u> TL Cova lv tovs 6eo8popovs,

'

Tim.

iii.

6 alxpaXcorlovres yvvat-

d(p6apaias,

i.

6.

7rvofj

dcpdapaias).

Comp. Apost.
rovpev
trot.. .km

Const,

vii.

vnep
rov

rfjs

27 evxapiaeva>8las rov

Kapia (the correct reading). rov npoKecpevov {jjv\ 'the life which is set before us] i.e. 'for us to pursue.'

pvpov
K.r.X.

Kal

virep

ddavdrov alcovos

See Harnack in Zeitschr.

IT.

Kirchengesch.
7.

p. 295.

For this sense of irpoKelpevos comp. Heb. vi. 18, xii. I, 2. For the substantival use of fjv see the note on
11
9.

8vaco8lav] Liturg. D. Jac. p. 40 eva>8laaov r)u,a>v to 8vaa>8es rfjs ^VXV S

Kal rov acofxaros;

above.
l

Xaftovres]

by

receiving?

It

comp. Ep. Viemi.

I

in

Euseb. H. E.
86res

v.

rfjv

evco8lav 68<o-

might however be translated 'seeing that we received] but the words in

rcs,

dpa

rf/u

Xpt,arov

coare

iviovs

86ai Kal pvp<0 KoapiK<2> Kexpladai avrovs, 01 8i KarrjCpels Kal raneivol Kal
8vaet8eis Kal

the following clause, pcopcos, dyvoovvpoint to the former interpretation. o ear iv K.r.X.] Comp. Magn. 10 10.
els

nXeoi

K.r.X.,

irdo~r)s dax r}flocr ^ T s dvdwhere perhaps we should

l' ]

pcrafidXeo-Oe
'Irjo-ovs

veav
Col.

(vpr)V
ii.

eariv

Xpicrros,

eviyvwiv

74

THE EPISTLE OF IGNATIUS

XVIII.
flepi^iua to
efJiov

[xvm

Trvevpa tov (TTavpov,

6 eo-Tiv (TKavlaXov toTs aTricrTOvcriv, n\xiv Se crcorripla

noy cocpoc; noy cyzhththc; ttov kcivKOI fyrj altovios. 6 yap Geo? y\}xu>v crvveTtov ; Xtjcns Ttov Xeyofievoiv
2 begins again here and continues to far? aluvios. It omits i TreplifnjfM k.t.X.] tov crravpov] the rest of the chapter and commences again with 19. 2 0] G; quae (i.e. GL2A; cruets tuae Anon-Syr 2 ; al. g.
crux = os) L; dub.

2 A Anon-Syr 2

al. g.

Vfiiv

de]

GL

Anon-Syr 2
4

ttkxto?s [g]. vfuv 5t 2; sed vobis fidelibus A; rots hk in salutem et in vitam aeternam 2 Anon-Syr2 ;

<rarripla...al<bvios]
.

GLAg

o-vverC)v\ viro]

GLA

Tim-Syr 2; dwaruv g. GG' Theodt; e/c [g]; ex L; dub.

tov

0]

G; om. G' Theodt;

al. g.

Tim-Syr.
CO

Mapias]

txt

GLAg

jxv(TTT]piov

tov Qeov, XpiaTov V

elcriv

ndvTes

01 dr)o~avpo\ ttJs o~o(pias Kai

yvcocrecos airoKpvcpoi (the

correct readof

Ephraem Syrus Op. Syr. III. p. 494 E 'crucem tuam adoravi,' which seems to be a reminiscence of the
in

ing).

The knowledge

God

is

coo,

extensive with Jesus Christ.

For

where we should expect rjns, see the note on Col. iii. 14 tt\v aycmr)v 6 ea-riv
avvb eap.os
reading).
K

Syriac version of 7r epn/z^p.a to ip.bv tov o-Tcivpov here, 'adorat spiritus meus crucem tuam.'
Trvvp.a
2.

o io-Tiv o-KcivdaXov]
1

reminis-

rrjs

reXeioTrjTos (the correct

is

cence of
Gal. v.

Cor.

i.

It

not

uncommon
I.e.,

in

11.

The

24; comp. Cross was still a

18, 23,

these epistles;

Magn.

Trail. 7,
is

Rom.

7.

The reading however

;

stumblingblock, as it had been in the Apostolic age; but the persons

doubtful here

XVIII.

'I

see the upper note. am the devoted slave

It is

who stumbled at it were The stumblers, to whom

seems especially
to

different.

of the Cross.

a scandal to the

Ignatius allude in a<dv;

unbeliever, but salvation and life to In it the boast of this world's us.

wisdom comes God's scheme

to nought. Such was for our redemption.

dakov here, are the Docetics see on Philad. 8, and I. p. 359 sq, 568 sq. An inexact ttov o~o(j)6s /c.r.X.] 3.

quotation from
ttov

Cor.
ttov

i.

20 ttov aocpos;
tov

Jesus Christ our

God was born

as a

ypap.p.arevs

crvvr)Tr)Tr} y

man. He was Himself baptized that by His passion He might cleanse the
waters of baptism for
'

alcovos

tovtov; which words themselves are a free paraphrase of Isaiah

us.'

xxxiii. 18.
Kavxr]o~is

The
tcov

following clause,
crvveTcov,

ttov
IS

nepn/z^/xa]
8.

the note on
is

the offscourings ; see Here also the idea

Xeyopevcov
;

Ignatius'

own

but

it is

suggested by
14,

twofold, abasement
'

and

self-sacri-

the quotation from Isaiah xxix.

avveaiv tcov ctvvctcov
S.
(i.

fice

My spirit bows itself at the foot

'

AttoXco ttju o~o(piav tcov croepcov kcu ttjv

ddeTrjcrto,

itself for

of the Cross,' and 'My spirit devotes the sake of the Cross.' I

which

am

content,' Ignatius

would

say, 'to

Paul introduces into his context 19), combined with other expres(i.

give up everything, and to become myself as nothing, for that Cross in

sions of the Apostle in this neigh-

bourhood
KavxdcrOco,

31 6 <avxcop.evos ev Kvpico
ix.

which others find only a stumblingZahn points out a passage block.'

a condensed quotation of
23, 24,

the passage in Jeremiah

XVlli]

TO THE UfrittSIANS. 1U Ltiti EPHESIANS.

6 XpiCTTOS 6KVO(f)Op))6t] V7TO
(nrepfJiaTOs
kcli

Jc

5 'ItlffOVS

MaplCtS KCtT OIKOVOTrvevfjLaros

/mtav,

eK

jmev

Aavelh
iva

he

dyiov
vScop

6s

iyevvrjdri

e(3ct7rTi(r6ri

tw

irddei

to

Km ,6api(rrj.
Tim-Syr
dei
;

add.

ttjs

irapdevov G'.

kclt'

olKovofxiav]

KaroLKovofilav G.
;

olKovo/jtiav]

GG'L

add. dei patris [A] (the whole sentence being in brackets) add. 6 Aauei<5] 5a5 GG'. Theodt Tim-Syr irveufxa.To<i\

g*

GG'Lg*
/jLev...5e

For (with a v.l.); e/c irvetifxaTos Theodt, and so prob. Tim-Syr; dub. A. Tim-Syr has a simple connecting particle e semine dauid et e spiritu sancto. iva...Kadapiarj] GG'L; ut aquas passibiles purgaret Tim-Syr, so that his trans;

lator apparently read rod iradeiv for t< Tradei

tva to dvqrov
r}fi<2v

ut purgaret aquae corruptionem

Kadapicrdrj

Theodt;
avrov
iii.

al. g.

fir]

<av)(aadoi 6

o~o(f)6s

iv

rfj crocpia

k.t.X.)

and elsewhere (Rom.

rj

27

tvov ovv
4-

Kav-^rjCTLS

;).

yap Qebs

i]p.cov]

See the note

on that passage, where the history of the word is more fully traced. In this passage of Ignatius it is moreover connected with the 'reserve' of

on

this expression in inscr. above.

5.

'was borne in the wo?nb? For the word comp. Clem. Rom. 20. It is found once in the LXX, Eccles. xi. 5, and occurs several
eKvocfroprjOr)]

God (19 iv rjo-vxi-q Qeov eVpa;^??). Thus 'economy' has already reached its first stage on the way to the sense of 'dissimulation,' which was afterwards connected with it, and which
led to disastrous consequences in the theology and practice of a later age. 6. e< aneppLaros AavelS] This is

times in late classical writers.

v7t6
kclt

Mapias]

See above, 7. olKnvopLiav] according

'

to

dispensation.'' came to be applied

The word
more

oiKovop.ia

the

way
;

in

which Ignatius delights

especially

to represent the

human

nature of our

to the Incarnation (as here

and below

20 f)$ Tjpdp.rjv olKovopLas k.t.X.), because this was par excellence the

Lord Rom.

system or plan which God had ordained for the government of His household and the dispensation of His stores. Hence in the province ed
of theology, oiKovop.la by the fathers

comp. 20 below, Trail. 9, It is 7, Smyrn. 1. generally counterbalanced by a reference to His Divine nature, as here (6 Qe6s
ijpLcov,

nvevpLaros ayiov)

except where,
is

as in Trail. 9, his object assert the reality of the

merely

to

human
See

naesp.

was distinguishfrom OeoXoyia

ture against the Docetics. Tertull. Cam. Chr. 21.

'

proper, the former being the teaching which was concerned with the Incar-

not 'begotten,' but 7. iyewr)6-q\ born] as in Trail. 9 comp. Smyrn.

;

consequences, and the latter the teaching which related to the Eternal and Divine nature of Christ. The first step towards this
its

nation and

1.

So Luke i. tva rw nadei

13, 57, xxiii. 29, etc.

k.t.X.]

The baptism

of

special appropriation of olK.ovopi.La to the Incarnation is found in S. Paul;

e.g. Ephes. olKovop.iav tov See the note TrXr/pco'/Maror ratv KaipSv.
i.

Christ might in a certain sense be said, in the language of our liturgy, to 'sanctify water to the mystical

IO

els

washing away of sin' (comp. Tertull. but it was adv. Jud. 8, de Bapt. 9) the death of Christ which gave their
;

76

THE EPISTLE OF IGNATIUS

XIX.

[xix

Kat e\a6ev tov ap^ovra tov aicovos tovtov

but omitted in Jerome's version) Euseb Andri ko.1] GG'LAg Orig (Gk, i Maplas] txt Cret Tim-Syr; sed Anon-Syr 2 ; om. 2. ro/ceros] GG'g etc. ; add. ttjs aeiirapdivov /ecu &Ot6kov G\ etc

GL

wapurifying effect to the baptismal The baptism was only the inters.
auguration of this sanctifying process. XIX. 'This divine economy was

who has quoted also the previous Of these writers however, context.
Basil and Jerome have obviously taken the reference, not from Ignatius himself, but from Origen, whose comment they mix up with the statement of Ignatius, as Cotelier has

hidden
world.

from

the

prince

of

this

Mary, her child-bearing, the death of the Lord these three mysteries, though destined to be proclaimed aloud, were wrought in the silence of God. The announcement was first made to all
virginity of

The

The passage was appamind of the commentator who bears the name of
pointed out.
rently also in the
p.

the ages by the appearance of a star, which outshone all the celestial
lights,

Theophilus of Antioch {in Evang. i, 280 Otto), of Ephrem Syrus

{Hymn.
sq),

19,

quoted by Merx,

and

and

stars

which sun and moon did obeisance. They were

to
this strange apparition.
;

of S.
1.

Ambrose on Luke
1

{Op.

p.

28 1

74 27 'ut virginitas Marias

p.
i.

terrified

at

Magic vanished before it ignorance was done away the ancient kingdom of evil was destroyed, when God appeared in the form of Man. Thus the eternal counsel of God was inau;

principem mundi'), of Cyrillonas the Syrian poet (Bickell Consp. Rer. Syr. Lit. pp. 34, 35, quoted by Zahn /. v. A. p. 187), of Anastasius
falleret

{de Beet. Ver.

Dogm. quoted by Pearand

;

son

V. I. p. 81),

certainly of a

gurated.

And

the whole

universe
disso-

lution of death
i.

was confounded because the was purposed.'

Ka\ Tkadev
k.t.A.]
is

Syrian Commentator on S. John (Cureton C. I. p. 285 this was either Harith-bar-Sisin, or Lazarus of Beth-

This passage
in the Igna-

more frequently quoted by the

any other

fathers than

Kandasa see Wright Catal. Syr. Manuscr. Brit. Mus. pp. 608, 610). The idea that the Deceiver was
;

It is cited or referred tian Epistles. to by Origen {Horn. i?i Luc. vi, Op.

reserve

himself deceived by God's mysterious is found in many connexions

besides the passages already quoted, Justin Martyr in Iren. v. 26. 2 2aTavas...p.rjheTTOi
Kpicriv,
Idoi)

938 a), by Eusebius {Quaest. ad Steph. 1, Op. iv. p. 881. ed. Migne), by Basil (Horn, in Sand. Chr. Gen.
III. p.

in the early fathers; see for instance,

3,

Op. 11. p. 598 B), by Jerome {Comm. in Matt. 1, Op. vn. p. 12 b), by Jovius Monachus {de Oecon.
i.

ciScoy

avrov
p.

tt]v

Kara-

Hippol. Op.

38 (Lagarde)
fiovos,

Kvptos 7rapayivTai \iros,

vii,

by

Phot. Bid/, ccxxii, p. 622), Andreas Cretensis (Horn, in

in
V. I. ii, in Pearson and by an anonymous Mono-

yvpvos, aivpo<TTaTevTos, evdvp.a e'xoov to dvOpcoTTivov (ra>p,a } KpvTTTcov 8e to

iva Xd6rj tov deorr/TOS a^tco/Lta dpaKOVTos to 7ravovpyr)p.a...aWa /cat cos audpeonos Xitos kcu vttoxp^^s dp.apTicov
ttjs

Nativ. B. Virg.
p. 87),

physite writer preserved in a Syriac version (Cureton C. I. p. 219 see

;

eickivev ttjv KfCpaXr/v

avrov ^aTTTLcrQrj-

*k P- 359)5 besides Timotheus of Alexandria (Cureton C. I. p. 211)

vai

k.t.X. (a

been

passage which may have suggested by the words of

xix]

TO THE EPHESIANS.
Mapla? Kal
6 tokto<s avTrjs,
o/ulolco^

JJ

r\

TrapOevia
t6ko$

Kal 6
oyttoiajs)

Andr-Cret.

avTrj$...b ddvaros]
bfxoius Kal)
;

GG'L2 3

(which omits

(which has verum etiam for

(comp. Jov Kal
ib.
rrjv

g Euseb Andr-Cret Tim-Syr Anon-Syr

:

(Travpoxxiv)

om. S 2

see the lower note.

Ignatius),

p.

146 tovto de oIkoiva px\ o

would be equally valid against

6 to-

vofita
iv

roii irvevp-aros eyivero,

crvvir)

kctos avTtjs as against 6 Odvaros tov

diaftoXos

ra vnb ra>v npoCprjT&v

k.t.X.

7rapa/3oXaTs XeXaX^/xeVa

So

Kvplov. Again Theophilus of Antioch (if indeed we could venture to

too Greg. Nyss. Orat. Catech. 26 (11. p. 68 Migne) dnaTarai yap icai avTos
tg>

consider this commentary his genuine work) does not directly refer to the

tov dvdpanrov TrpofSXrjpaTi

ra>

npo-

passage at

all,

and therefore any

allu-

anaT^aas tov avOpoonov

SeXeao-ftart,

rfjs ydovfjs

and

for

other passages

sion to the death would be altogether out of place. Eusebius, the next
writer in point of time who quotes the passage, quotes the clause Ka\ 6 Oavaros k.t.\. also. Cureton alleges likewise the Pseudo- Ignatius {Philipp. 8),

in

writers

of the fourth
see

and

later

centuries
v. d.
2.

Baur
p.

Christl.

Lehre

Versbhnung

73 sq.

6p.oiois Kal k.t.X.]

For
16,

this

mode

of connexion

13: similarly (oo-avrcos kcu Clem. Rom. 43. In one of the two mss (2 2 ) of the

see

Trail.

and

who mentions the virginity birth alone as being hidden from Satan; but here again the answer is
at all with the

Curetonian text this clause

is

omitted,

the same.

and the words run 'the virginity of Mary and the birth of our Lord and the three mysteries of a cry. Thus
'

This writer is not condeath of Christ. Moreover this very instance shows the fallacy of the argument from sicerned

the three mysteries are dissociated from the virginity and child-bearing.

lence; for this Ignatian forger certainly had Ka\ 6 Qdvaros tov Kvplov in

This reading has been adopted by Cureton (C. I. p. 284 sq), Lipsius

and

(Aecht. p. 128 sq, S. T. pp. 9, 36, 194), others, as the text of the original
;

Ignatius

and

is

adduced as an arguCuretonian

own recension shows. (2) It is urged that the statement involved in 6 Odvaros tov Kvplov is false for, since Satan is represented in the Gospels as prompting
his text here, as his
;

ment
urged
fold.

for preferring the

in

letters to the Vossian.

The reasons

Judas to the betrayal (Luke xxii. 3, John xiii. 2), he could not have been
ignorant of the death.

(1)

favour of this view are twoIt is said that the earliest

or refer to the

Nor
(p.

is

the

answer given by Uhlhorn

48)

and

writers

who quote

passage (Origen and Theophilus of

Antioch) stop short of the death of The answer is, that they Christ. were speaking of the virginity of

Hefele, that this ignorance of Satan applied to the predeterminate counsel

of

God and

not to

the historical

Mary and the birth of Christ alone, and therefore quoted, or referred to, just so much only of Ignatius' words
as served their purpose. In the case of Origen the argument is suicidal for he ends with 7 napBevia Mapias, so that the testimony of his silence
;

It is not howevent, satisfactory. ever the fact of the death, but the significance and effects of the death,

to

which Ignatius refers. The prince of this world instigated the death of Christ, not knowing that it was ordained to be the
life

Thus
ceived.

the deceiver

of mankind. was himself deCor.

ii.

See esp.

7 sq Xa-

7*

THE EPISTLE OF IGNATIUS

served,

[xix

Xovfiev Qeov ao^tav ev p.v a t i] p i a>, ttjv dnoKeKpvuiitvrjv, r/v npocdpicrev o Qebs
Trpb t<ov
alcovoov
els

bo^av

rjjxoiv,

r\v

ov8e\s t<ov dpx^ VTU>v tov ala>vos

Both these passages, it will be obappear in the Curetonian letters themselves. And, while the mention of Christ's death is thus
suggested by the parallel in S. Paul and required by the context of Ignatius himself, this
it

tovtov eyvooKev'
av tov

el

yap eyucoaav, ovk

Kvpiov ttjs 86^t]s eo~Tavpa)o-av the reference k.t.X., where, as here, is to the mystery of the atonement through the cross of Christ, and on

mode of regarding

entirely accords with the language of other fathers, who speak in the

which passage Chrysostom says to

Ovk eyvaxrav epo\
evTavda
elprjcrdai

8e

same way
specting
xxxiv. 8
it;

doKel ov Trepi

Xpiarov
tov
tl
oiov,

of Satan's ignorance ree.g. Orig. Sel. in Psalm.

ov yivacrKovcri tov

dXXa

7rep\ avrrjs

(commenting on the words

r\v
II. p.

7rpdyp,aTos

ttjs
6

olKOvopias,

eXdeTco avTols irayls

k.t.X.,

efiovXeTO

ddvaTOs

kcu 6 crTavpos,

Op.

650)

voixi^oi irepX

As Ignatius has quoted ovk rj8eio-av. the context of this passage of S. Paul just before, we must suppose that he
had the Apostle's words
here.
oi It is

o~Tavpov Xeyetv avrov, ets ov ep.7re7TTa>Kev didftoXos dyvocov k.t.X., Co77im. in

T. xiii 6,

in his

mind

probable indeed that by

Op. III. p. 583 (comp. in Matth. T. xiii 9, Op. III. p. 583? w oi 7rapaXa(S6vTes avTov. ..eK tov

Matt.

Comm.

dpxovTfs tov aloovos tovtov S. Paul means earthly rulers, such as Pilate

Kvpiov
o~

K[xvKTT)pio-6a>criv,

els

KdTaXvuapd
ev

lvttjs I8ias (Sao-iXeias kcu dpxrjs

and Herod but very many ancient commentators (e.g. Marcion in Tertull. adv. Marc. v. 6 Origen Sel. in
;
;

TrpoaboKiav

7rapaXa^6vTes...t)i
<ofj s 7repi7raTovp.ev).

ov

KaivoTfjTi

The

Psalm, ii, II. p. 538 Tives in Chrysost. on I Cor. ii. 6; Ambrosiaster ad loe.), and some modern, have interpreted the words of spiritual
;

Marcionites used similar language of the demiurge, Adamant. Dial, de Rect. Fid. ii 6 t)r)p,iovpybs...e7re(3ovXevaev avrco, fxr] el8<os on 6 Sdvaros tov dyadov crcoT-qpia avdp(07ru>v eyevero. See also the references in the previous note on the idea of the Deceiver deceived.

powers, and

Ignatius

is

likely

to

have done the same. Even if he did not, he would still regard the earthly rulers as acting under the
dpxcov tov alwvos tovtov in this crime.

Indeed the mention of the

of Christ'
is

'

death

On the other hand the shorter reading, which omits the reference to the death, is condemned alike on
grounds
criticism.

required by the context. Here, as elsewhere in Ignatius, the nddos is the centre round which his

of external
(1)

and

internal

Though one

of the

two MSS

(2 2 ) of the Syriac

has the pas-

thoughts revolve. The Incarnation has its importance mainly in the

fact that
It is
it leads up to the Passion. only the beginning of the end

sage as given above, the other (2 3 ) reads it 'the virginity of Mary and her child-bearing and the death of
the

Lord

(dpxV v

8e

iXdp.(3avev).

The whole

(oD^OSao

CT3.t\c090

passage opens and closes with the death of Christ. It opens with the mention of the 'Cross' which is
'salvation
;

and the three mysteries of ^^iSfl.TJ

crying,' thus only differing in sense from the Greek text by the insertion

and
it

life

eternal'

18 be-

of and' before
insertion

to.

rpia ixvo-Trjpia (an

ginning) to the 'dissolution of death' through the sacrifice of Calvary (19 end).

closes with the reference

which a thoughtless transcriber would readily make). It is

said indeed, that this

MS

(2 3)

must

xix]

TO THE EPHESIANS.
Tp'ia \ivarrr\pia
;

79

davctTOS tov Kvpiov'

1

Kpavyrjs, cctlvu iv

tov

Kvpiov]

rpia fivaTripia]
tria mysteria

lower note.

GG'LSAg Tim-Syr Anon-Syr toO xpwtov Euseb Andr-Cret. GG'LA (which adds mirabilia) g Euseb Andr-Cret Tim-Syr; et 22 2 3 see the Kpavyrjs] GG'LS etc (ppiKra Andr-Cret driva] GG'LS etc; om. A.
.

have been corrected from the Greek text. But such a solution is highly
improbable in itself; for elsewhere 2 3 follows the Curetonian text closely in all the omissions and divergences from the Greek. In the only other passage of importance in which it
exhibits a variation,
al
p.r)

what has gone

been

before, has never yet

'

What adequately explained. in this case are the three mysteries of crying'? Cureton altogether evades this difficulty when he says
(C. I. p. 286) that they may 'refer to the song of the angelic host,' Luke ii. 14; for there is nothing in this

Rom. 9
rrj

kqx

yap

nporrriKovcrai poi
it

6Sco,

where

song which explains such a reference.

Ritschl {Entstehiuig
p.

with the Greek

tive
ixrj,

retains the nega-

578, ed.

1)

which 2 2 omits, .it clearly

preserves the original reading (see the note there). Even in smaller

and Lipsius (Aecht. p. 133) agree that two of the three were (1) the
voice at the baptism, the transfiguration.
Lipsius
(2)

the voice at anas

20)

matters

uncommonly more correct than 2 2 (see Zahn /. v. A. Again the Armenian Verp. 187).
it

is

not

For the third

angelic
i.

suggests

the

nouncement of the conception

sion,

which was translated from the

made

Syriac, has the clause here as in the Greek and it is quoted or referred
;

either to Joseph (Matt. or to the Virgin herself (Luke

i.

26)

in Syriac writers (see the references given above), who were to

while Ritschl supposes that Ignatius used some other Gospel containing a third proclamation similar to the

scarcely likely to have got it from Moreover the omission the Greek.
in

two
tion

others.
is

But,

if

the transfigura-

2 2 is readily explained. The eye of the transcriber would be confused

between words differing so slightly as en .l\ciact 'and her child-bear-

allowed a place here, why not the death ? And again, in what sense can the announcements of Matt. i. 20, Luke i. 26 be called that they were strictly Kpavyrjs, seeing
S. private ? Volkmar (see Lipsius T. p. 9 sq) finds all the three \xvo~tj\pia Kpavyrjs in S. Mark, explaining them of the voice at the baptism,

and cn^C\273C\ 'and the death of,' so that the latter word might easily drop out and as a matter of fact this same confusion is actually made in Rom. 6, where tokctos is
ing,'
;

the voice at the transfiguration, and the exclamation of the centurion at

the crucifixion (Mark xv. he includes this last, it is to see on what grounds he
Oavaros tov Kvpiov.
I.

rightly translated in the Curetonian text dolores partus, but an extract

39).

As

difficult

elsewhere preserved gives

the

it

with
for

rejects 6

corrupt

reading

K^GSfl

K\i\c\5rt. and accordingly the Armenian version has dolores mortis (2) (see the notes on the passage). The reading of 2 2 which distin,

Kpavyys]

'of crying,
stronger

of pro-

clamation,'
Kr) P vea>s
:

word than

7TLTpe\j/aT

see Athenag. Suppl. 1 1 ivTavBa tov Xoyov e^a<ov-

guishes

the

three

mysteries

from

cttov p.cTa

noXXfjs Kpavyrjs yeyo-

8o
Y\arvyia
ctcrTrjp
i

THE EPISTLE OF IGNATIUS

Qeov ewpd^dr].
GG'LSA
all this

[XIX

7rws ovv ecpaveptadr] rdls aicoa-iu;

ev ovpavco eXafx^ev virep iravras tovs darTepas,

Euseb Andr-Cret Tim-Syr
has merely a latere
(a
;

GeoD]

om.

g.

ttws ovv

.airroh]

In place of
votos

Syriasm
p.

for diro or ck or wapa) stellae.

em

napp-qcriav avayayeiv a>s

cf)i\o(r6<fia>v

em

Marc.

16,

Lit.

S. Basil,

p.

164

ftao-iXeoav

aTroXoyovp.evov

(ed. Neale).
fivo-Tripia
(i.

So

in

Chrysostom the
VII. p. 310, VIII.

(comp. Luke i. 42 Kpavyfj p,eydXrj, probably the correct reading). Comp. also Philad. 7 eKpavyaaa, with the
note.

e.

the eucharist) are styled

cppiKTa, 4>piKc68r),
p.

Op.
393,

273,

x.

p.

and elsewhere.
evapyrj for Kpav-

Here

Kpavyrj

is

the

correis

Bunsen would read

yrjs-

lative to jjcrvxia, as revelation

to

mystery.
tius

'These mysteries/ Ignawould say, were foreordained

'

ev r)o-vxiq...eivpdx8ri\

Comp. Magn.

and prepared

in silence

by God, that

8 6 qyavepcoaas eavrov 81a 'irjcrov Xpiarov tov vlov avrov, os ecrriv avTov Xoyos
drrb
aiyrjs irpoeXdoav

they might be proclaimed aloud to a startled world.' It is an exaggerated expression of the truth stated
in

(with the note).

On
p,ev

this

silence

of

Dionys. Areop. de Div.

ovv avTrjs,
elprjvrjs

God compare Nom. xi -rrepX

ecrn,
rrjs

Rom.

xvi.

25 to Ktjpvyfia

'lrjo-ov

tl

7rore

Xpio-rov Kara aTTOKokv^nv p.vo-Trjp iov

deias

Ka\ rjcrvxias k.t.X.

See

Xpovois alcoviois
vepcaSevTos
9 TOV
fte

o~o~ ty rjfxevov (pavvv k.t.X., Ephes. iii.

also

the language of Marcellus of

8.

Ancyra quoted on Magn.

1.

p.V(TT7] p'lOV

TOV

O.TT

OK K pV }l-

rols al&o-iv] 'to the ages' past

fxevov
...iva

dnb

tcov alcovcov ev rc5 Qea>

vvv reus dpxeus koi

and
fied.

future,
It

v(tipio~6f)

which are here personiseems probable that in S.

nvo-rrjpiov
diroKe-

reus ef-ovcriais ev toIs errovpaviois k.t.X.

Paul's

expression,

(with the parallel passage Col. i. 26 sq) comp. also 1 Cor. ii. 7 sq (already
;

For the use quoted), 2 Tim. i. 10. of fivo-rrjpiov in S. Paul as suggesting

the idea of revelation, see the note

(Eph. iii. 9, Col. i. 26), the preposition should be taken as temporal (see the note on but Ignatius the latter passage)
Kpvp,p,evov
;

ano

tu>v alcovav

may have
At
all

on

expression p.va studied o-Trjpia Kpavyrjs involves contradiction in terms for, as Chry;

Col.

i.

26.

The

it otherwise. events this personification of 'the aeons' is a step towards the

understood

sostom says (Op.

II.

p. 375), evBa \xv-

(TTijpia, TroXXr) criyr).

Valentinian phraseology, and affords another illustration of the Gnostic tinge which colours the language of
Ignatius.
2.

The
yrjs in

substitution of qbpiKTa for KpavAndreas Cretensis is not to

(p.

do-Trip]

In the evangelical nar-

be explained with Merx

76)

as

a corruption of upvirrd, this again being corrupted from Kpavyrjs. It is merely the substitution, in a loose quotation, of a common epithet of
(occurring in the liturgies) for a not very intelligible expression.
p.vo-Trjpiov

rative (Matt. ii. 2 sq) the incident of the star is very simply told but this simplicity was early overlaid by
;

So we find it gross exaggerations. treated in the Protevange/ium, 21

e'idopev

darepa

7rap,[xeyedr) Xdp,y\ravra ev

The

epithet cppiKTov

is

found with

ao-rpois tovtois ko.1 dfxjSXvvovTa avrovs, coore tovs darepas p.r) (paivecrOai. to7s
[I

fivo-TrjpLov, e.g.

Hippol.

p.

Joseph. B. J. ii. 8. 5, 17 (Lagarde), Lit. D.

may

here

mention by way of

caution, that Lipsius (Aecht. p. 135)

xix]

TO THE EPHESIANS.
(pcos

81

Kai to
~Xev
y\

avrov dv6K\a\r]TOV rjv, kcli ^vi<T}jl6v TrapeiKctivoTris avTOv* to. Se \onra Travra acTTpa a/ua
of all the other
stars'
1

erroneously quotes after Cureton as a separate authority, though closely allied, an extract from the MS, Brit.

(Dillmann

1.

c.

Whether Ignatius derived p. 135). his statement from some written narrative or from oral tradition, it would be impossible to say. In the only other passage where he seems to step

Mas. Add.

14, 484,

which Cureton

himself correctly gives as a Syriac translation of this passage in the

Protevangelium (C
the account of the
Catal. p. 99.] Alex. Exc. Theod.

/.

p. 286).

See

outside

of
3,

the

Canonical Gospels,
is

MS in Wright's Compare also Clem.

74
(p.

Smyrn.
able.

either hypothesis

ten-

986)

dve-

reiXev t-evos dijTTjp nai naivos,

Kara-

Xvcov
(pearl

ttjv naXaiav darpodeaiav, Kaiva> ov Koap,iKco Xap.7r6p.evos, o kcllvcls

In the Curetonian letters the whole passage, TrcSy ovv...rj avopoios avrols, is abridged into these words

r^T^QA
stellae,'

odovs Kai acarrjplovs rpenop-evos, avros

6 Kvpios dvdpcoTfcou odrjybs k.t.X., where the resemblances to this passage of Ignatius are perhaps too great to be

.T^
if it

^3

'a

latere

which

had been

trans-

accidental.
is

Still

more extravagant

the extract which Cureton (C. I. work p. 287) gives from the Syriac called the Cave of Treasures, wrongFor two ly ascribed to Ephrem years before the birth of Christ the
'
:

Greek, would probably represent dno rod darepos. But even if it be rendered 'from the time of the star's appearing with
lated from

the

Weiss, Lipsius (Aecht. p. 132), and others (see below, III. p. 90), no good sense is attained. Bunsen boldly substitutes tKrjpvxQl f r ^pdx^ but
;

appeared to the magi for they beheld the star in the firmament of heaven, which shone with a light, the appearance of which was greater than all the stars; and there was a it holding a boy, girl in the midst of
star
;

what

is

the meaning of ev

rjo-vxla

Gfou eKrjpvxdr]? Cureton does attempt to explain the words.

dve<\d\r]rov] Not a word; see 1 Pet. i. 8, Iren.
3.
i.

not

common
14. 5.

and a crown was placed upon his head, etc.' This extract is taken from the MS Brit. Mus. Add. 25, 875 see
:

''amazement, perplexity] as arising from a sense of strangeness; comp. 1 Pet. iv. 12 p}\ evigevicrp.bv]

(eo-Oe

rrj

ev

vp.lv

nvpcoo-ei
cos

npbs

irei-

Wright's Catal. p. 1064. account of the appearance of the is found virgin and child in the star
also
in

similar

pao-p.bv vp.lv yivop.evrj,

gevov

vfilv

avpifiaivovros,

meaning.
o-ovrai

which explains the See the note on ^evio-Qi]ii.

'

the

Adam and
Christliche

^Ethiopic Conflict of Eve, of which the Syriac

Cave of Treasures is apparently only another recension (see Dillmann Das

17 [Clem. Rom.] substantive occurs occasionally elsewhere in the sense which it has here ;

The

Adambuch
9
sq,

des Morgenis

landes p.

in

Ewald's Jahrthere

biicher no. v), but nothing

said of the two years. The star however is there stated, as here, to have

Polyb. xv. 17. 1 vvyicivel eKaarov rjp.U)V 6 evio-p.os. The conception 4. ra Se XoiTra K.r.X-] here is obviously taken from Joseph's and it may therefore be a
e.g.

trus

dream,

'shone in the heavens in the midst

this as

intended question how far Ignatius a description of actual phy-

IGN.

II.

82
fjXid)

THE EPISTLE OF IGNATIUS

Kai
creArjvrj

[xix
r\v

x P^ iy^ eT0
<p(ios

V7Tpl3d\\a)v to
i

d&Tepi, avros Si avrov virep TrdvTa' Tapa^rj T6

r\v

xpte] G'

x w/> s

(but with a blot

which may be intended as a correction

into XPs)3 odev]

eytvTo]
'ivOev [g].

GG';

GG';

From
omnia

2 re] GG'Ag; autem {8e) L. iyivovro g. this point 2 reads ^/w/ adhuc in manifestatione filii

cocpit aboleri

magia

destruebatur.

vinculo, evanuerunt et regnutn vetus et error malitiae hide comtnota sunt simul omnia et dissolutio mortis excogitata est, et
et

erat initium

Mi quod

in deo {apud deum) perfectum

est,

where the

epistle ends, so

that 20, 21 are omitted altogether.

iXveTo...diecpdipeTo,
7]<pavi'^eTo KaKlas,

Qeov k.t.X.]

iXvero iraaa fxayeia (/xayia), Kai

ttoLs 5ecr/j.6s

pyro), traXaid ^aaiXeia ducpdeLpero, Qeov /c.r.X. GG'L, But I am disposed to think that diecpdeipero the editors.

dyvoia Kadripelro (nadr)and so it is universally read by

ought to be omitted, and

the punctuation will be readjusted accordingly, as is done in the text. With perhaps the exception of Severus, I cannot find any trace of dt.e<pdeipeTo in our other authorities:
(i)

g paraphrases
ttoLs

ejxwpaiveTO crocpla Koap.LKij,

rjcpavi^eTO,

yorjreia

vOXos

r\v

Kai
Kai

yeXm

rj

/xayela,

dea/xos

/ca/a'as

dyvoias

6<pos

dieaKeddvvvTO,

TvpavviKT)

dpxv

KaOrjpelro,

Qeov
et

^aaiXeia: (i)

A has

k.t.\., where rvpavvLKT] dpxv is the substitute for 7ra\cu& hinc solvebatur omnis incantatio astrologorum (= iXvero iracra

jxayeia Kai iras 8eo-fxos) et deceptiones

vetus regnutn destruebatur (KadrjpeiTo

mali finiebantur {i\<pavi'eTo KaKlas dyvoia) et waXaid /3acriXea) per revelationem dei etc.
all in its
(pas is proaccusative, describing the thing in which the excess took place; as e.g. Aristot. H. A.
light,''

phenomena. The parallel passage of the Excerpta ex Theodoto shows how the already quoted symbol and the thing symbolized might be blended together: see also
sical

where to

bably the cognate

Ephrem
'A

Syrus, Op. Syr. IV. p. 416 star shone forth suddenly with

ix. 29 (p. 618) 7-771/ deiXlav vnepfidXXei tovto to opveov. At least I do not remember any instance where vnep-

light, less than the sun and greater than the sun. It was less than the sun in manifest light; it was greater than he in secret strength by reason of its mystery. A star in the east darted its rays into the house of darkness, etc.'; Marcellus in Euseb. c. Marc.

preternatural

ftaXXeiv signifies 'to make to exceed.' In 2 Mace. iv. 24 vnepftaXoiv tov

'ldacova

the

second

TakavTa dpyvplov TpLaKoaia, accusative is one of

quantity (see

Grimm ad loc).
>e 'there was trouble, know whence came appearance which was
i
-

Tapaxrf Te ty] perplexity, to

this strange

lh

(P-

48) ovtos yap

rjv

6 TrjviKavra

so unlike them?
Orig.
c.

For
58
Tjj

KaivoTys
(1.

comp.
Kaivov

(pave\s aarrjp 6 cpepoov re Kai 8r)\a>v ttjv qpepav roT? pdyois, explaining Ps.

Cels.

i.

p.

373) tov
o~vvqBa>v

6(p6ivTa daTepa iv
TvapanXrjo-iov k.t.X.
3.

dvaroXfj

cix (ex). 3. distinction

There

is

the

same

contra-

eivai vop,Lop.ev kcu p.rjdev\

twv

as here, 'the constellations'

star,'

between aarpa and da-Trjp 'the

odev eXveTo]

The

critical

note

single

in

Protev. 21 (quoted

will explain the diplomatic

grounds

above).
1.

xP s *yevTo]

Comp.

4, Rotn.

2. 2.

on which I have placed bie(p6eiptTo in brackets, as probably a later and spurious addition. The gain to the
sense
is

v7T(p^aX\(ov k.t.X,] ''surpassing

great and obvious.

Aco-pos

xix]

TO THE EPHESIANS.
r\

&$
b6ev eXvero 7Ta(Ta

iroQev

KdivoTm

r\

dvofjLOios ctvToIs.

/uiayeia Kai iras Seo'/ULOS, tj<pavi(^eTO

(3)

kclkici's

ay voice,
iras

Kadrj-

The

sentence

is

much tumbled about

it

in

(as

given above), and retransnal

deap.6s i](pa.i>LeTo

lated into the

Greek

would run

thus, iXvero p-ayeia

From a comparison of the two Kal KadrjpeXro TraXaia (3aai\eia /cat natdas ayvoia. last it seems to follow that the Syriac Version, of which 2 is a tumbled abridgtext of a secondary translation, must have is a ment and from which
finiebatur

magia et omiie vinculum et error malitiae regnum vetus destruebatur, etc. The scribe of the ancestral MS of GG'L, having begun with a wrong punctuation, found when he got to the end of the sentence that he had no verb for 7ra\cua patnXela and inserted diecpdeipero
run somewhat thus
et
;

corrupt solvebatur omnis

accordingly. dissipabatur
HI!!
in his text.
al.
,

Sev-Syr

quotes only the latter part of the

sentence,

ignorantia

regnum
is

N^nniD

corrumpebatur {destruebatur), where the last verb a natural rendering of 8t.e(pdelpeTo, which was perhaps already
vetus

4 fiayeia] p,ayia G'.

Kadrjpe'tTo]

Sea/xos]

GG'LS;

dea/xos [g]

g; destruebatur A; Ka0T]prJTo GG'; ablata est L. Qeou avdpuir Li>ws (pavepovp.evov] GG'L; qmim deus homo manifestaretur Sev-Syr; Qeov us avdpwTrov <pavepovp.evov g (treating the whole context paraphrastically) ;

A.

per revelationem dei qui incamatus

place in the sentence; see above).
is

est

A; in manifestatione

filii

(in

an

earlier

/SacrtXeia

thus connected with eXvero, and with KaOrjpelTO, to which

et species in

genere damnatur.'

The

have respectively a natural whereas in the common For the text they are separated. connexion of \veiv with deaths see Philad. 8 for the connexion of kclBaipelv with power and sovereignty, see above 13.
they
affinity
;
;

large space which magic, witchcraft, astrology, and the like, occupied in

the popular religion of the heathen, may be seen from the denunciations
of the Christian fathers;
e.g.

Justin

Apol. i. 14, Tertull. Apolog. 23, etc. See the account of Hadrian in Orac.
Sibyll. viii. 56. into paganism
;

The

lapse of Julian

idea that magic was overthrown by the Advent of

4.

payeia]
is

The

was connected with

frequent in the fathers, and this overthrow was commonly conChrist

nected, as here, with the visit and worship of the magi, as the symbol

Eunapius Vit. Soph. magical rites Naz. Oral. 4, p. 89 sq (comp. Greg.

I.

magic

and assurance of
(i.

its

defeat.
c.

See
Cels.
at

e.g.

For the prevalence of Ephesus see Acts xix. 19. nas deo-fios] 'every spell'; comp. Porph. Ep. ad Aneb. p. 5 (ed. Gale)
p.

102).

at

Tertull. de Idol. 9, Orig.

p.

i.

60

374 sq) KaOaipovvrai evepyeiai fxrj hwapevai avn^\iy\taL rep rfjs 6eorr]Tos (pari, with
daijjiovcov

rcov

teapelv re lepovs As Xveiv tovtovs.

rivas
I

deapovs

km

have connected

to witchcraft, incantations,
like,

the words, deapbs will refer especially and the

other references given by Cotelier. The same too is said in Clem. Alex.

though

it

need not be confined

Exc. Theod. 72 sq
1.

(p.
;

986)

more

es-

to these, but will extend to any spell which the powers of evil exert over

pecially of astrology
c.

comp.

Tertull.

man

'attamen

cum magia

punitur,

examples of
etc.,

For other (see Philad. 8). this sense of delv, de apos,

cujus est species

astrologia, utique

see iEsch.

Eum.

303 vpvov

S'

62

84

THE EPISTLE OF IGNATIUS

[xix

Oeov dv6pc*)7rivu)s peiTO iraXauc ($aai\eia, [pie<p0ipeTO~], d'ihiou zoohc dp^iv 6 tXafx(pavepovjuevov ei$ kainothta
to Trapd Oew dirnpTiorixevov. evSev to, iravTa o-vvEKiveiTO Sid to fJieXeTaa'dai QavaTOv KaTaXvaiv.
fiavev
i eU...^y\{\

GG'L

Sev-Syr; ad vitam novam aeternitatis

apxi)v...KaT&\v<nv~\

A; om. 2;

al.

g.

didiov] deidiov G'.

GG'

(the latter reading eKiveiTo for

aKovaei Tovbe

oVer/uioi/

aedev (comp. ver.

the genitive of apposition

318), Plat. Resp. ii. p. 364 C iirayairial kcu yals Ka.Tadeo-p.oLs comp.
;

Winer
4,

lix.

p. 666.

comp. See Rom. vi.

;

where also

Kaivorr/s

faffs
life,'

means
as op-

Justin Dial. 85
kcu 6vpiap.acri

(p.

311 C) ei-opK.i(ovcn

'the

new
to

state

which

is

/cat

Tertull. de
ferro,

Sped. veneno, magicis devinctionibns perfici?' Euseb. L.C. 13 4 KaTat)eap,ois

tlctXv
1.

KaTatjcap.ois xP a>VTal ; 2 'vis homicidium

posed
death.
eXnibos.

the old

state

which was
els Kaivor-qra

Comp. Magn. 9
8e
k.t.X.]
i.e.

dpxw

'the

economy

aneLprjpevqs yoi]rel.as. 7ra\cua fiaaiXeia] The ancient

which had

been

kingdom of the Evil One was replaced by the pao-iketa Qeov. The visit of the magi was regarded from
the earliest times as the inauguration of a new kingdom, this being implied
in Matt.
ii.

counsels of God take effect.' The appearance of the star was the beginning of the end.

perfected in the long before began to

2.

Their

gifts

were the
sove-

These words to. ndvra k.t.X.'] be compared with a passage in the Protcvangelium, of striking power, but in its dramatic character
3.

may

offerings
reign.

of subjects

to their

Compare
01
-qcrav

304 D)
pivoi

yap npos

Justin Dial. 78 (p. p,dyoc, ctrives eaKvXevnacrcis KctKas 7rpdeis

singularly unlike the representations of the Canonical Gospels, where not the universal disturbance, but the

ivepyovpivas vtto tov 8aip,ovtov KLVOV, e\66vTS KCU 7TpO(TKVVljcraVTS TCO

ras

universal hush, of nature is the consequence of this birth of the Victor

of Death;

18 kol dvefiXexjsa

els

tov

Xpiorta (paivovrcu anocTTavTes rrjs ctkvXevcrdarjs avrovs dvvdp.eoos eKetvrjs, Iren.

iii.

aepa kol eidov tov depa eKdauftov kcu dveftXeyjsa els tov noXov tov ovpavov
kcu eidov civtov e or cor a k.t.X.

16. 4, Tertull.
iii.

adv. Jud.

9,

adv.

So too

Marc.

13, etc.

Milton, 'The stars with deep

'

amaze

'when God thus appeared as a man to claim His own KingGfoG]

i.e.

Stand fixt

in stedfast gaze.'

dom.'

The

substitution

of 'at

the

revelation

of the Son' for Qeov dv-

OavaTOv KaTaXvartv] Comp. I Cor. 4. XV. 26 eaxaTos ex6p6s KarapyeiTcu 6 The actual destruction of OdvaTos.

BpamLvois (pavepovuevov in the Curetonian text seems to be a capricious alteration made by the epitomator,

who has abridged and transposed

freely throughout this passage.
is

death is the last scene of all but the appearance of the star was the signal for the commencement of the war destined so to end.
;

This

by reading Armenian, which follows the Greek.

2.

shown

the

of the
'so

els KcuvoTrjTa

k.t.X.] i.e.

as

to introduce a

new order
life,'

of things,

which

is

everlasting

fays being

If God permits me, I inXX. tend to write to you a second treatise, in which I will complete the subject thus begun, God's economy in the Passion and Resurrection of Jesus Christ more especially, if it should
' ;

xx]

TO THE EPHESIANS.

85

XX.
Trpocrev^rj

'Gav

jul

KctTa^icoo-ri

'Irjcrovs

XpKTTos

ev

ty\

vjulcov, kcli

deAri/ma

rj,

ev tco Sevrepco fiifiXiSiw,

u/uuv
t)s

6 /uteAAu)
OLKOvo/uuas
avveKtveiTo)

ypcKpetv

v/uuv,

7rpocrSriAa)crct)

rippafiriv

eh tov

kclivov av6pco7rov 'hjcrovv

Xpicrrov, ev

LAg
is

ivdev k.t.X.,

Sev-Syr; the order of the two sentences, 6.pxn v transposed in 2.

&

k.t.\.

and

it to me. hear that you all meet together in one in the faith of Jesus Christ, who is both Son of God and

please the Lord to reveal

ii.

Only

let

me

CTKeis

17 Sq Kavxacrai ev Qecp Ka\ yivcoto deXrjpa, I Cor. xvi. 12 ndvTcos

-qv

ovk
in

OeXrjpa tva vvv eX6rj

though

Son of Man, and

one

that you are obe-

the former passage the fact is obscured by the proximity of Qea>,

in the

and presbyters, breaking bread, which is the medicine of incorruptibility and the
dient to your bishop

antidote against death.' favourite Igna5. KaTa^Laxrrj]

latter BiX-qpa is almost universally misunderstood as applying to Apollos himself. So too Clem. Alex. Strom, vi. 18 (p. 826) deXrjpaTi OeXrjpa kcu r dyla nvevpaTi to dyiov

and

A.

tian
2,

word; Magn.
10,

1,

Trail. 12,

Rom.
1,

nvevpa

deoipelv ediovTes.

On the

Other

Philad.
ev

S?ny?-n.

11, Polyc.
l

hand of the
he

devil Heracleon said that

7, 8.
rrj

irpoo-evxfl vpa>v\

i.

e.

through

your prayers.'

The same expression occurs in a similar context, Philad. Z, Smyrn. 1 1. Altogether the 'prayers' of his correspondents occupy a very
letters of Ig-

pr] ex elv QeXrjpa, dXX' eiriOvplas, Orig. The in Ioann. xx. 20 (iv. p. 339). translators and transcribers of Igna-

tius

however, not understanding this

:

absolute use, have in several instances see the supplied genitive cases
critical
11.

prominent place in the

natius.

He

either asks their prayers

I,

notes on Rom. 1, Smyrn. Compare the absolute use of

ro ovopa, etc.

1,
r)

for himself (
5, 8,

II,

Magn.

14,

Philad.
at

Xup

?,

Smyrn.

11) or for the

9,

Church

Antioch {Rom.

Trail. 13); or

he

gratefully acknowledges the effects of their prayers on behalf of the latter

[Philad. 10, Smyrn. 4, Polyc. 7); or he gives them general injunctions

There is no iv ra devTepa k.t.X.] reason to think that this design was see above, p. 18. ever fulfilled / will go 7. 7rpoo-8rp\a)croi k.t.X.] on to expound the eco?wmy (of the Incarnation) upon which I com:

'

respecting prayer
Trail. 12,
6.

( 6,
'

5,

10,

Magn.
1).

7,

menced?
OLK.ovop.iav.
8.

See the note on

tov Kaivbv k.t.X.]
'

18

/car'

Smyrn.
i.

OeX-qpa]
is

e.

Polyc. the Divme will.'

either with
<os

It

used thus absolutely several

in

times

Ignatius,

the

definite article (Polyc. 8

Trpoo-Tdo-o-ei)

to deXrjpa

referring Christ? the words being closely connected with The Kaivos avOpanros of olKovopias.
to the

els

new Man, Jesus

or,

(Rom.
pe
he

edvnep deXrjpa

as here, without it tov d^icodfjvai fj

I

Ignatius

is

equivalent to the eV^aroy

k.t.X.,
feat

Smyrn.
bvvapiv,

vlbv
1 1

Qeov Kara

of S. 'Aap, the bevTepos avOpconos, Paul ( 1 Cor. xv. 45, 47)- The Apostle

deXrjpa

KarT]id)$T)v).

Kara OeXrjpa Examples of both

lb.

kinds appear also in

S. Paul,

Rom.

himself seems to use 6 Kaivos avdpa>TTos- in a different sense, Ephes. iv. 24 evbvaaadai tov Kaivbv avdpconov, though

86
ty\
kclI

THE EPISTLE OF IGNATIUS

avrov
7TL(TTei Ktxl ev rfj

[xx

avrov
wavres
kcli

dya7rri, ev iradei

avrov

dvao-rdcrei, /udXicrra edv 6 Kvpios fiOL aTTOKaXv^srr

ol tear

for if

dvlpa

KOtvrj

ev

X^P iTi
'Iricrov

' ovopctTOs

crvvepx^crde

ev /una Trio-rei

evl

Xpia-rtp
kcli

rco
vlco 5

Kara crdpKa
3
ori]

Ik yevovs AaveiS, rco

;

vlco

dvdpcoTrov

GL[A]

et

n
4

Theodt

om. Gelas

(treating irvvipxeffde as

an impera-

tive convenite);

al.

g:

see the lower note.

evl]

Theodt.

Theodt; in uno Gelas;

ev

Xap tTt ] G[g]; rrj x^ptrt GL, and so S 2 (which has

it

is

quite

possible that

Ignatius
rbv

tional statement.

Zahn (I. v. A. p.

569)

took this to

mean

evdvcraaOai

XpiCTTOV. ev ry avrov k.t.X.]

for oTi suggests %ti, or (as preferable) simply ti, which he reads in his text,

'consisting in

faith towards Him and love towards Him? This again must be closely connected with ol<ovop,las comp. Tim. i. 4 oiK.ovop.lav Qeov tj)v ev I
;

connecting it with the preceding This latter conjecture has words.

much
civdpa,

to

recommend

it.

For

ol Kar'

TTio-Tei,

to Se TeXos

ttjs

napayyeXlas

'each individually,' see the note on 4, where it stands in the same relation to xP^s as it does to
Koivrj

zo-Tiv dycnrr).

For the genitive case So see the note on Rom. inscr.

again the following ev ixdQei must be similarly connected.
k.t.X.

ndvTes here; comp.

Smyrn.

12

tovs KaT

In dvdpa kqu koivtj navras. this passage it is further strengthened

'

This

by

e
8.

ovopaTos

name

by

name\

latter clause describes the objective

'severally'';
note),
4.

comp. Polyc. 4 (with the

or perhaps evevl ^Irjo-ov. of the same letters
for

element, as the former described the subjective element, which are the
essential

evl 'It/o-ou]

characteristics of the dis-

The recurrence
omission.
'irjaovs

pensation.
3.

eNCNiiHCoy would account

k.t.X.]

the

fonf
in

'/or ye all meet

together

common

every

Comp. Magn.

els eo-Tiv
.

indi-

XjOicrroff,

vidual of you?

If the

reading be

eva

'irjcrovv

zb. avvTpexeTe. .en\ XpiaTov, Clem. Rom. 46

correct, this must be the grammar and connexion of the clause. Hefele however follows Uhlhorn (p. 52) if in connecting on with a7roKaXv^r] the Lord reveal to me that etc.,' but
'

q ovx>---exopiev...va Xpiarov, in

which

passages the application

as here.
It is
1

is

the

same

appeal in
Xpio-Tos
;

equivalent to S. Paul's Cor. i. 13 p,ep,epio~Tai 6

this

gives

a sense altogether un-

worthy of the writer and entirely opposed to his mode of speaking

elsewhere (e.g. But the reading
3,
is

Here, as in 12, Zahn suggests the impossible form evl. This is int<u Kara aapKa k.t.X.] serted as a protest against Docetic
error,

6,

9,

11,

12).

by

rendered suspicious by the fact that Theodoret has el ti, while Gelasius treats aweporeover the Xeo-Oe as an imperative.

threatened.
tion of the

which their unity was But this emphatic men-

dependent

els

to inraKoveiv vp-ds points

human nature requires a counterbalance. Hence he adds that Christ is not only Son of man,' but see above, the also Son of God
'

'

'

to a preceding imperative or condi-

note on

18 eK aneppiaTos Aaveld.

xxi]
\

TO THE EPHESIANS.
v/uias

*7

Oeov, ek to vwaKOveiv
fivTepia)
Icttlv
d7repL(T7ra(rTcp

tw

7na-/co7ra) kcli too 7rpea--

Stai/ola'

eva aprov kXwvtcs

/ulvj

(pap/uctKOV ddavao-ias,
'

dvrihoTOs tou

dirodaveiv

dWa
[O
in

*Cf\v

ev

Irjcrov

XptcrTco Sid ttclvtos.

v/ulcou

XXI.
una
t]

'Avtl\Isvxov
al.

eyco,

Kai

wv

eTrefJiylrare

fide in iesu christo);

al. g.

Ag.

See the converse error, Ephes. n.

5 Aaveid] dd.8
al. g.

G; om. Theodt;

G.
7
1

dvdp&irov...

Qeov] G; rov avdpdoirov...Tov 6eov Theodt; kXQvtos G. 0] gL; 6's G; dub. A.

7.

K\uvre$]
\

10 wv] g (but

has quern)

6v

gLA; GLA.

dwe pio-nao-Tco]
xvi.
11,
I

Wisd.

dnepio-rvdo-ru>s,

undistracted^ j Ecclus. xli. 1. So Cor. vii. 35. The

in classical

'

eternal

life,

the eucharistic bread.

because they partake of We need not

however suppose that Ignatius had

this very material conception in view.
8. dvridoros] This word, when used as a substantive, is either
77

words are not uncommon

writers
later,
e.g.

more

of the age of Polybius and especially in Stoic circles ;

i.

Epict.

29. 52,
iii.

ii.

21. 22, etc.,

dvridoros
4.

(sc.

8vvap.is, e.g.
ticti

Strabo
;

iii.

M. Antonin.
eva

6.

14 dvriborois

bvvdpe o~i
s.

see

aprov
will

ence

be

The referkXcovtcs] to the agape, but more

E.

A. Sophocles Lex.
(sc.
III.

v.)

or to

avr'ihorov

(pdpp.a<ov, e.g.
p.

Anthol.

especially to the eucharistic bread, in which the agape culminated, and

which was the chief bond of Christian union comp. Philad. 4 o-ttov;

daaare ovv p.ia ev xapio-riq xpf)o~dai' p.ia yap aapg rov Kvpiov k.t.A., Smyrn.
8 roiis [xepLo-povs <pevyeTe...eKeivrj
/3cu'a

yap eari K.aKa>v (pdpp.aK.ov avrlborov) but never apparently 6 dvriSoros. The feminine is the more common, e.g. Clem. Horn. xi. 9. The dependent geni80,

Ad.

166,

rovro
;

tive

commonly

describes the thing

/3e-

counteracted and not, as here, the

result of the counteraction.

evxapiarla qyeiadco,
eTTLo-Koirov

fj

vno rov
ovre

enio-Koivov ovo~a...ovK e6v eo-nv ^copty

rov

ovre

ftanri^eiv

XXI. 'I am devoted to you and your representatives at Smyrna, from

which place me, and so
you.
I

aycnr-qv noietv (see the note there). For kXclv aprov comp. Acts ii. 46 (comp. ver. 42), xx. 7, 11, 1 Cor. x. 16, where it occurs as a synonyme for

write.

Remember
remember
in Syria,

will

Christ

Pray

for the

Church

celebrating the eucharistic feast, apparently in all cases in conjunction with the agape. o] The right reading rather than or.

whence I was Rome, though

glorious

carried in bonds to

all unworthy of the destiny which awaits me. Farewell in God the Father and in

Jesus Christ'
''

The

may

refer either to the

preceding unity in breaking bread,' or to apros alone by attraction with cpdpp,aKov.

clause, 'this

whole concord and

10.

Avri^rvxou]
2, 6.

So too Smyrn.

10,

Polyc.
istic

caught up
freely,

interpolator has the phrase, as characterit

The

The

latter is the
iv.

more probable
5,

see

of Ignatius, and introduces Tars. 8, Ant. 7, 12, Hero

14.

9,

Irenaeus

18.

v.

2.

quoted by Jacobson), who

that our fleshly bodies

(passages argues
inherit

Philipp.
'a
life

'Avrtyvxov
life,'

is

properly
tXeco?

offered for a

'a vicarious

must

sacrifice'; as [Joseph.]

Mace. 6

88
tts

THE EPISTLE OF IGNATIUS

Qeov
TL{JLr)v

[xxi

eU Cfjivpvav odev
''

kcli

ypa(j>0)

vfixiu

e^x a

"

piaTtov

Tip

Kvpitp,

Kai dyairvov rioXvKapTrov w?

VfJLWV
lr](TOV^

vfj.as.

0)9 Kftl fJLVt]fJLOVUTl (JLOV,

XpLCTTOS.

TTpOCT-

ev^eade

virep
3 Kal]

tj]?

eKKAricrias

Trjs

ev Cupia, bvev oeoe-

GAg; om. L

ut being easy). (the omission of ct after

ytvov .Ka.8ap<Tiov uvtwv tpov aipa, icm aVTV^V\OV

. .

iroLrjcai
(v.
f/JLTjl/
1.

to
avTi

Zu]

i.e.

(Keivoiv

ovs,

referring

to

\lfV)(U>v)

(IVT(0V

\('t(J

TT]V

\j/VX^]V,

Onesimus, Burrhus, Crocus, Euplus, Fronto, and others; see I, 2. This

is

lb.

VCT. \J

Sowep
tQvOVS

uvri-^rv^ov yeyovoras
OfXCipTLUS
'.

TTJS

TOV

COllip.

of which
stituted
(1)

clearly the right reading, in place ov would easily be sub-

Kings

xx.

39 Kal

tarrai

77

uvt\ rfjs ylsvxrjv cwtov, lb.

"i^^xh <T('^ vcr. 4 2 2

?

by careless transcribers
earlier

for

Kings x. 24, Clem. Rom. 49. Hence Athanasius uses it of our Lord in ;i sense nearly equivalent to avriXvrpov, e.g. de Incarn. Verb. 9 (f. p. 44); comp. 1 John iii. 16 (Kflvos virep
S.
r)pQ>v ttjv yjsvxr]V

part of the epistle mentions several representatives of

The

the Ephesian Church (2) The grammar of ov would be extremely harsh as well as ambiguous, since it might
;

avrov

e'OrjKfv Kal rjpels

ov,

stand for cither (Kflvov op or e<dvos and indeed the latter would be

n(j)CLX<>IXV V7Tp tcov a5eA</)coy t<is xjsvxus

the

Syriac translator of Ignatius has employed the same phrase, I will be instead of thy soul/ which is found in the Peshito in the pasOilvat.
'

The

more natural construction. (3) In the other letters written from Smyrna the Ephesian delegates are spoken of in the plural; Magn. 15,
Trail. 13,
1.

sages of the O. T. The expression means therefore properly 'I give my 1 devote myself for life for you,'
'

Rom. 10. ds 9eoG Ttp,r)v] As

just below.

So too Smyrn.

Magn.

II, Polyc. 5; 3, Trail. 12.

comp.

you,'
^/rjfia

and
in
;

is

closely allied to nepi-

cvxapio-Ta>v]

One
is

chief subject of

8)

(see the note but the direct idea of a

meaning
is

on
vi-

his thanksgiving

obviously his in-

tercourse with Polycarp, for

7rcov

whom

carious death
literated,

more

or less ob-

he entertains a strong affection (dyaTlo\vKapnov

k.t.A.).
i.e.
|

and the idea of devotion

to

and

affection for another stands

3-

p.vrjp.oi>V(Te p.ov
;

cv rals Tvpoa14,

cannot thereout prominently. fore press the allusion to his ap-

We

evxais vp.wv
13,

see

Magn.

Trail.

Rom.

9.

See the proaching martyrdom. similar Jewish use of mQD (Buxtorf's Lex. s. v. p. 1078, to which It is in a Jacobson refers here).
different sense that
i.

'lrjaovs

p,vr)povevo-eie
9-

XpivTos] SC. p.vr)p.ovevo~ei or see the note on Smyrn.

:

Anselm

said of

made
Rom.
4.

Trpoaevxeo-Bt] The same request is in all the other letters written

;

Osbcrn (Eftist. 4, p. 313) 'anima anima mea est,' and that Horace calls Maecenas 'mea? partem an imae.' Even if there were any authority for
ejus
this

from Smyrna
9.

Magn.

14, Trail.

13,

o6ev

5efie/*eVos-]
1.

As Smyrn.

1 1

see also above $

sense of

ai/rix/zv^oi/

'another

self,'

we should expect not avrtyvxov

eyco,

vp,wu

5. aTrdyop,(u] The word is commonly used of criminals led to trial

but avTf^rvxov pov

vp.ds.

or execution

comp.

e.g.

Matt, xxvii.

xxi]
5

TO THE EPHESIANS.
ek
'

89
eVe? ttkttlov,
'

/xeVos

Pwjjlyiv dirayofJiaL,
eis ti\jl\]v
'

(jocnrep tj^KjoOrjv

ec^aro^ wv tcov Qeov eupedijvai.

Gppwcrde ev

Qeio ircLTpl Kai ev

7 iXirldi
t}/a}v~\

Irjcov Xpia'Tto Ttj koiv\) i\7Ti0t rj/uwv,

add. 4v
irvevp.a.TL

txt

GL;

ayiip'

[fppojcrde]'

dfirju'

[77

x^P' 5 ] g*>

add. gratia vobiscum;

amen A.
in

There

is

no subscription
19, in

GLA.

For Sg see the Appx.

2,

Acts

xii.

which

latter pas-

They correspond
and Vale
pcoo-Oe),

to the Latin Salve

"Eppcoo-o (ep-

sage for the correct reading dmixOfjvul D has diroKTav&fjvcu.

tcov

respectively.
vyiaive,

like

was regarded

fuel]

i.

e.

ev

2upm

comp.
ovk

Trail.
aios

13

rrjs

ev 2vpia,
tov

o0ev Kai

e Ifxt

XeyecrOai,

etr\aTos (Keivcov.

as essentially a parting salutation, ' 82 ov yap npoalib. i. Farewell ovt(s dXkrj\ois...TavTa Xeyovaiv av' ;

He uses
1

similar language also,

1 1
,

Magn.
with

dpcoTroi,

d\\

y
:

4,

Smyrn.
.

Rom.

9.

e.g.

Boeckh
the
;

6.

cocrncp]

To be connected
This

letters.
all

COmp. aTvaWaTTop.(voi G. 3832, 3833, in The parting salutation in

C. I.

toetoepevos.

.atr&yopau

seven epistles

takes

this

"Epptto-Oe]

was a

common

form
etc.
7.

the attached words however

e.g. lv Kvpltp, iv ^apirt GcoG,

salutation at the close of a letter, as Xaipuv was at the commencement ;

varying,

Artemid. Oneir.

iii.

44

'l8lov

enicrToXrjs to Xaipfiv

Kai to

yapnaarjs Eppoxro
'

tt) koivt)

k.t.X.]

See the notes

\,Magn.

11.

(quoted by Pearson on Smyrn.

inscr.).

90

THE EPISTLE OF IGNATIUS

Excursus on
The Son
God,
for
is

yevvrjTos koi dyevvrjros

J.

this

is

here declared to be yevv^Tos as man and dyiwrjToq as clearly shown to be the meaning from the parallel

clauses.

definitions,

Such language is not in accordance with later theological which carefully distinguished between yev-qros and ytwrjTos,
;

between ayeV^ros and dyevv-qros so that yevrjros, ayeV^ros, respectively denied and affirmed the eternal existence, being equivalent to ktio-tos,
(xktio-tos,

tions,

whether

while yewrjTos, ayeW^ros, described certain ontological relaIn the later theological language in time or in eternity.

therefore the

Son was yei/nyros even in His Godhead. See esp. Joann. Damasc. de Fid. Orih. i. 8 (i. p. 135 Lequien) XPV yap ctS&ai ort to
Sia tov
iv6<s

ayev^TOV,

ypaqjo/Atvov,

to

ckktio-tov

rj

to

fxrj

yevo/xevov

to Sc dyivvrjTOV, Sia tuiv 8vo vv ypa^o/xevov, SrjXcL to fxrj yevvrjOiv (rrjfxaivei, whence he draws the conclusion that jjlovos 6 Trarrjp dyiwrjTos, k.t.X.;

and

[xovos 6 vlos yevvrjTos.

There can be
dyivvrjTos,
vrjTos.

little

doubt however that Ignatius wrote yewryro?

it

kou

though For (1) The Greek ms

his editors frequently alter

still

into ytvrjTos kou

v,

dyk-

retains the double

though the

claims of orthodoxy would be a temptation to scribes to substitute the And to this reading also the Latin ge?iitus et ingenitus points. single v.

factus

it cannot be concluded that translators who give had yei^ros kou ay evr/ros for this was after all what Ignatius meant by yewrjTos k.t.X., and they would naturally render his words so as to make his orthodoxy apparent. (2) When Theodoret writes yewrjTos e dywt]Tov, it is clear that he, or the person before him

On

the other
et

hand

non

factus

who
for

first

substituted this reading,

must have read yewrjTos

kcu dykwrjTos ;

there

yevrjTos

would be no temptation to alter the perfectly orthodox kou ayeV^Tos, nor (if altered) would it have taken this form.

(3) When the interpolator substitutes 6 fxovos d\r)0tv6so<s 6 dykwqTos... tov Se fiovoyevovs iraTrjp kou yevv^Twp, the natural inference is that he too had the forms in double v, which he retained, at the same time altering

the whole run of the sentence so as not to

trinal
(4)

do violence
difficult.

to his
v. p.

own
114

docsq).

views; see Bull De/. Fid. Nic. ii. The quotation in Athanasius is more
this

2 6

{Works

his editors write yei^Tos kou dyevrjTos.

Zahn

too,

The mss vary, and who has paid more

attention to

point than

former work (Ign. v. Ant. p. written the words with a single

any previous editor of Ignatius, in his 564) supposed Athanasius to have read and
v,

though

in his

subsequent edition of

TO THE EPHESIANS.
Ignatius
single
(p.

91

and double

338) he declares himself unable to determine between the I believe however that the argument of Athanasius v.

decides in favour of the w.

distinction

Elsewhere he insists repeatedly on the between kti&iv and yevvdv, justifying the use of the latter term as applied to the divinity of the Son, and defending the statement in the Nicene Creed yevvrjTov ck 1-77S overtax tov 7ra.Tpo<; tov v\6v o/AoovcrLov (De Synod. 54, 1. p. 612). Although he is not responsible for the lan-

guage of the Macrostich {De Synod.

dvap^ov
otSafxev'

3,

1.

p.

590), tov iraTepa /xovov

ovtcl koll dyivvrjTov yyVV7]i<4vai avecpLKTO)<; kou 7racrtv aKara\tJ7rT(ji<s

tov Se vlov ycyevvrjcrOai Trpo

etvat

cuojvcoj/

Kat fxrjKerL o/xotcos tco TrarpX

dyevvrjTOv

Kat ovtov,

would have regarded it In the passage before us, of terms entirely harmonizes with his own. ib. 46, 47 (p. 607), he is defending the use of o/xoowios at Nicsea,

T0V ytvvrjaavTa 7raTepa, and as inadequate without the 6/jloovo-lov, yet this use
o.pyrjv ^X LV

aAA

notwithstanding that it had been previously rejected by the Council which condemned Paul of Samosata, and he contends that both CounAs a cils were orthodox, since they used o/jtoovVios in a different sense.
parallel instance

he takes the word

it

ayevi/riTos,
is

which, like
in

6/jloovo-los, is

not a scriptural word, and like

either (i) to ov
d.KTLo-Tov.
ptev, fxrjTC. Se

also

used

two ways, signifying

clltlov,

yevvr)6kv p-iJTe

oAws ^ov tov

or (2) to

the latter
fathers.

In the former sense the Son cannot be called dyevvrjTos ; in He may be so called. Both uses, he says, are found in the

Of the

latter

he quotes the passage

in Ignatius as

an example;
aXrjOtvov
7,

of the former he says, that

iv to o\ykvvt]TOv 6 naTrjp,
k.t.X.

some
ets

writers subsequent to Ignatius declare

o e avTOv
vl6<; yvqo~io<>, ykvvt]p.a.

kou

[He may have been thinking

of Clem. Alex. Strom,

vi.

which

quote below.] He maintains that both are orthodox, as having in view two different senses of the word dyivvrjTov; and the same, he to take opposite argues, is the case with the Councils which seem
I shall

sides with regard to o/xoowios.

truly says, that

It is clear

from

this pa'ssage, as

Zahn

Athanasius

is

dealing with

one and the same word

if so, it follows that this word must be dyivvrjTov, would be intolerable in some places. I may add by since dyivrjTov way of caution that in two other passages, de Decret. Syn. Nic. 28 (1.

throughout; and,

c. Arian. i. 30 (1. p. 343), S. Athanasius gives the various senses of dykvr\Tov (for this is plain from the context), and that these passages ought not to be treated as parallels to the present passage

p. 184), Orat.

which

is

concerned with the senses of dyewrjTov.

Much

confusion

is

thus created, e.g. in Newman's notes on the several passages in the Oxford translation of Athanasius (pp. 51 sq, 224 sq), where the three is made to discriminate passages are treated as parallel, and no attempt

92
the

THE EPISTLE OF IGNATIUS

'
'

is given as the readings in the several places, but ingenerate If then Athanasius also rendering of dyivqrov and dyewijrov alike. read yewrjTos kou dyew-qros in Ignatius, there is absolutely no authority

The earlier editors (Voss, Ussher, Cotelier, printed it as they found it in the ms; but Smith substituted the forms with the single v, and he has been followed more recently by
for

yev^ros kou dyivrjTos.

etc.)

Hefele, Dressel,

and some
note
is

others.

In the Casanatensian copy of the

dvayvuHrriov
dyevrjTOS

MS

a marginal

added,

tovt

ecrri

fxrj

Waterland (Works ill. p. 240 sq, Oxf. 1823) tries ineffectiroi-qOdq. to show that dyivvrjro^ was invented by the fathers at a later date ually
to express their theological conception. even 'doubts whether there was any such word as dyew-qros so early as the time of Ignatius.'

He

In

this

he

is

certainly wrong.

The mss
yevqros
(p.

of early Christian writers exhibit

dyev-qros

much
:

confusion between
e. g.

and yewqros,
ii.

and

dyivv-qros

see

Justin Dial. 2

218) with Otto's note; Athenag. Suppl. 4 with Otto's note; Theophil.
Autol.
3,

ad

4;

Iren.

iv.

38.

1,

3; Orig.

c. 11.

Cels.
p.

vi.

66; Method.

de Lib.

Arbitr. p. 57
vii.

Jahn
22
;

(see Jahn's note

v. 1 6

122);

Maximus

in
;

Euseb. Praep. Ev.

Hippol. Haer.
pp.

(from Sibylline Oracles)

702, 718; and very frequently in later writers. Yet notwithstanding the confusion into which later transcribers have thus thrown the subject, it is still possible to ascertain the main

Clem. Alex.

Stro?n. v.

14,

facts respecting the

usage of the two forms.

The
is

distinction

between

the two terms, as indicated

creation,

and

that dyiv-qros denies the Both are used at dykw-qros the generation or parentage.

by

their origin,

a very early date; e.g. dyiv-qros by Parmenides in Clem. Alex. Strom.

v.

14

(p. 7 I 6)

<jos

dyivqTov lov kcu dvoj\e$p6v

vi.

Icttlv,

and by Agathon
av y

in

Anst. Eth. Nic.

(p.

1139) ayevrjra irouZv acra

7re7rpa.yiJ.eva

(comp. also
Track. 6 1
to

Orac.

Sibyll.

kcl ayevvrfrwi/

prooem. 7, 17); and dyiwqros in Soph. dpa pLvOot KaXws ttltttovviv (where it is equivalent
is
;

Here the distinction of meaning and so probably it always is in Classical writers

Svayeviov).

strictly preserved,

for in

Soph. Track.
after

743 to yap (fiavOlv

ti's

av SvvaiT

dyivvrjTov 7roiuv

we should

Porson

and Hermann read Swan-' dV dyiv-qrov ttouIv with Suidas. In Christian writers also there is no reason to suppose that the distinction was ever
though in certain connexions the words might be used convertibly. Whenever, as here in Ignatius, we have dyiw-qros where we should expect dyivqros, we must ascribe the fact to the indistinctness or
lost,

incorrectness
literation

of the

of the writer's theological conceptions, not to any obmeaning of the terms themselves. To this early

father for instance the eternal ycvj^o-ts of the

Son was not a

distinct

TO THE EPHESIANS.
theological idea, though substantially he held the Nicene fathers respecting the Person of Christ.

93
same views
as the

following passages from early Christian writers will serve at once to show how far the distinction was appreciated, and to what extent the Nicene conception prevailed in Antenicene Christianity; Justin Apol. ii. 6 (p. 44) ovojxa
oe rep 7ravT(x>v iraTpl 0tov, ayevvT/'rw
liovos

The

ovn, ovk

Io~tiv...o Se vto's

Ikuvov 6
kou

Xeyop.evos Kuptcos vlos, o Xoyos irpo tcov ironqfxaTUiv Kat

k.t.X.,

crwcov

yewco'^evos

comp.

ay evrjTov

kol

a'iCaov. ..vcf>

13 (p. 51); Athenag. Suppl. 10 eva tov ov ytyivrjTai to ttolv Stct tov clvtov Xoyou...epco
ib.

Sta /^pa^ecov \tov vlovj TrpuJTOV yevvrj/xa etvat tco 7raTpt,

ov%

co's

yevo/cat

fxzvov k.t.X.

(comp.
[0eot],
k.t.X.',
kclO'

ib.

4); Theoph.
otl e^prjv
o

ad Aut.
ecos

ii.

et

yap eyevvcov
yivo~6ai

iyevvuivTO
yevv7]Tov<i
yevvrjar
//!

S'fjXov

kolL

tov

Sevpo

Oeovs

Tatian Orat. 5
77/xas ttoo]o-iv

tt)v

Xoyos ev ap^T? y^vvt]Q^\^ avrethe context); Rhodon in Euseb. (with

apXV;
;

V.

13

to

Se

7rws cctti

/xt'a

f^-V

ytvcoo"Ketv

eXeyV...fxr]
vi.

kiri-

aTaaOac
j/

7rcos

ets ecrTtv dyevvr)TO<s eo's

Clem. Alex. Strom,

7 (p. 769)

/xev to
to.

dyivvqTOv
iyeveTO
r

ov

TrdvTO.

6 TravTOKpaTwp cos, eV 8e Kat to 7rpoyvvr)6kv St k.t.X. ; Orig. c. Cels. vi. 17 (p. 643) ovre yap tov
c/>ucrecos

dyivf]Tov Kat 7rda qs yevrjTrjs

SwaTat,
cos
o*

irpuiTQTOKOv KaT
vi.
cos

a^tav ctSeVat tis

7rcpi
/>ti>

yevvr/cras avTov 7rar^p

rj

k.t.X., /$.
">)

52

yevecrccos

koctjxov Kat <f>6opdS)

cos

dyivrjTos kcu ac/>#apTos,

Se k.t.X.; Concil. Antioch. (a.d. 269) in

Routh

ycv^ros /xev a<#ap-ros iiW. .S^r. in. p. 290 oti o

toi/

0eos dytwrjTos,

ets,

avap^os,

k.t.X

toutov Se
5

utov yevv^ToV,
yevrjTov to

\xofxr)

voyevr} vlov k.t.X.;

Method, de
fa-fys

Creat.

(p.
ct

101

Jahn)
[xrj

ycveWcos ^X ov a PX rl v
dpxfj,

av

'>

ov

SrJTa.
et

yap

viroTriirTZi

ycvecrecos

aVayK^s dyei^Tov

Zcttlv
is

Christian

writing however the Clementine Homilies x.

',

yeyovev, the distinction more

Se

k.t.X.

In no

early

obvious than in
t<x

10 tov jxovov dytvrjTov, oVe

Xot7rd irdvTa
ovtojs
ytx>7

yV7]Ta

Tvyxdvet'

cos

ovv tov
tco

ay evrjTOV
ovk
ccttiv,

lSlov to #eos etvat,

xvi.

7rav
yc-

otiovv

yv6p.evov
ecrTtv,

t^eos

6'vTt

16 tov 7raTpos to
Se
ay^vv-qTio
is

ytvvrjcrOaL

utov

Se

to

yeyevvrjo-Qai'
k.t.X.

yevvrjTOv

rj

Kat

avToyevvyJTU)

ov

crvyKpiveTai

(where the distinction

:

employed

to support the writer's heretical theology) etre KaKOt ov yei/vco//.#a aXXa ytvofxeOa, and

see also

viii.

16 etVe dyaOol

comp.

xix. 3, 4, 9, 12.

The

following are instructive passages as regards the use of these words where the opinions of other heretical writers are given ; Saturninus,
Iren.
i.

24.

1,

Hippol. Haer.

vii.

28

Simon Magus, Hippol. Haer.

vi.

vi.

17, 18; the Valentinians, Hippol. Haer.

in 29, 30, the Ptolemaeus

particular, Ptol.

Ep. ad Flor. 4 (in Stieren's Irenaeus p. 935); Basilides, Haer. vii. 22; Carpocrates, Hippol. Haer. vii. 32. Hippol. From the above passages it will appear that Antenicene writers were

94

THE EPISTLE OF IGNATIUS TO THE EPHESIANS.

not indifferent to the distinction of meaning between the two words ; and when once the orthodox Christology was formulated in the Nicene

Creed

in the

words yewrjOevra,

ov iroirjOivTa,

it

became henceforth imthus declared to

to agree with

possible

to overlook

the difference.
I

The Son was

be yewrjTos, but not yev^ros.

am

therefore unable

104, 223, Ign. von Ant. p. 565) that at the time of the Arian controversy the disputants were not alive to the

Zahn (Marcellus pp.

40,

difference
(P-

of meaning.

See

for

example Epiphanius, Haer.

lxiv.

53

^s
Icrov

Xeytcv

koX y-P TL vs [i-e. the Arians] r]p.dq fiovXovrai o-o<pit,o-0at to yevrjTov etvat t<2 yevvrjTU), ov 7rapaSeKTOV oe iiri eov
7/

\eyew, dXX
ccTTt

kiri

rd KTtV/xara fxovov eVepov yap

;

eo"Tt yevrjTov

kcu krepov

yewrjTov,
(at

k.t.X.

which ran
tov

arguing against a passage of Origen least as Epiphanius read it) tw Trarpl t<x>v 6'A.cdv e<3 Sia
is

where he

aoirrjpos

rjp.u>v

koX

special

interest

for

them.

But it had no ap^iepews yevrjrov coo) k.t.X. While the orthodox party clung to the

6p.oovo-Los as

no liking for the terms ayeW^Tos and yew^rds, as applied and the Son respectively, though unable to deny their

enshrining the doctrine for which they fought, they had to the Father
propriety, be-

cause they were affected by the Arians and applied in their own way. To the orthodox mind the Arian formula ovk rjv irplv yewTjOyvac, or

some Semiarian formula hardly

less

dangerous, seemed always to be

lurking under the expression eds yew^-rds as applied to the Son. Hence the language of Epiphanius Haer. lxxiii. 19 (p. 866) lav ol Katvol
alperiKOL 7rpocrSiaA.eyo/xej/oi dyevvrjTOV Xiyovai
E7Tio?7
/cat

ytvvrjTov, ipovp.ev carrots,

iv

KaKOvpyrjo~avT<;

to

ttJs

overlap

ovopia

^prjaei

rots

iraTpdo-iv

virapypv

ws aypacpov ov Se^ecr^e, ovSk ^/xts rd dyivvr\Tov aypacpov ov Se^d/xe^a k.t.X., i.e. 'As you refuse to accept our d/xoouVios because, though
it

used by the fathers,

decline on the
c.

does not occur in the Scriptures, so

to accept your ayeVvryros.'
p.

will

we
and

same grounds
p.
(p.

Similarly Basil
(p.

Eunotn,

(1.

215

sq,
sq),

227
in

sq,

p.

235),

iv

281),

especially

ib.

iv

283

which

last

passage he argues at

great length against the position of the heretics, el ayeWr/ros, cpao-iv, o iraTTjp, See also the arguyewTjTos Sk 6 vl6<s, ov tt^s avr^s ovVtas.

ments against the Anomceans

11.

in [Athan.]" Dial, de Trin. ii passim This fully explains the reluctance of the orthodox {Op. p. 423 sq). party to handle terms which their adversaries used to endanger the d/xoovVios, But, when the stress of the Arian controversy was removed,
it

the

became convenient to express the Catholic doctrine by saying Son in His Divine nature was but not And
yci/njTos

that
this

yev^Tos.

distinction

is

staunchly maintained in later orthodox writers,

p. 90).

e. g.

John

of

Damascus (quoted above

2.

TO THE MAGNESIANS.

2.

TO THE MAGNESIANS.
A

FTER
(xiv.

l\

leaving Ephesus, says

I,

Strabo,
iarlu
is

the

first

city is

Magnesia

p.

647

7rpu>T7j

S'

'E^eVov Mayvrjaia).
as the

The

sequence in the Ignatian Epistles

geographer's itinerary.

the

same

sequence in the

Magnesia by the Maeander was said to have been

originally a settle-

ment of the Magnesians from Thessaly (Strabo xiv. 1, p. 636; Plin. N. H. v. 31). The site of the city was well chosen. The valley of the Cayster on the north is separated from that of the Maeander on the south by a mountain chain running for the most part nearly due east and

more southerly direction in its western extremity and Indeed the terminating in the promontory of Mycale opposite Samos. lofty island of Samos itself is only a prolongation of this same mountain range which is broken by the intervening channel of the sea. There is
west, but taking a

marked depression in the chain towards its western extremity. The long range eastward of this depression, bounding the valley of the
a very

Maeander on the north during the greater part of

;

its

course, bore the

called
in the

name of Messogis the shorter range to the west or seaward was Mount Mycale. A few miles to the north of this depression
valley of the Cayster stood the

famous city of Ephesus ; while to the below the pass, on the ground overhanging the valley south, immediately of the Mseander Magnesia was built. It thus commanded the pass which ran the high road connecting the fertile and populous through
valley of the

Maeander with the metropolis of Asia Minor.

is

Magnesia
distinguish
it

occasionally designated the Asiatic in earlier times to from the Thessalian district of the same name; but in

'

'

later writers,

from Aristotle downwards, it is specified as 'Magnesia by' or 'on the Maeander', in contradistinction to another Asiatic city of
IGN.
II.

98

THE EPISTLE OF IGNATIUS

the same name, which had risen meanwhile into importance, 'Magnesia under' or 'against Sipylus' (see the references given below p. 106). of the Maeander, It was not however situated directly on the banks
as this

name would

suggest, but

on a

tributary,

the Lethaeus, at

distance of
p. 41)

some four

miles* (6|- kilometres, Texier

Ask Mineure

in.

from the larger river; comp. Strabo xiv. 1, p. 647, Mayv^o-ta tto'Ais avrov ISpvraf iroXv Se AioAis, Xeyo/xevr) Se eVt MaiavopoiT ttXtjow yap Hence Pausanias 6 ArjOaw ifipdWw e toV MaiWSpov. TrXrjo-iciLTepov
persistently speaks of

public the nobler stream.

on the Lethseus Magnesia or the Magnesians in Athen. xv. p. v. 21. 10, vi. 17. 3, x. 32. 6; comp. Nicander (i. 35. 6, in coins, inscriptions, and all But 683 ArjOatov Mayi^Tos i<f> vSaxriv). was designated by documents, as well as in common parlance, it
'

'

and others) had identitown of Giizel-Hissar. Magnesia Its modern Its true site was pointed out by W. R. Hamilton in 1803. is Inek-Bazar, or more properly Eyineh-Bazar (W. J. representative
fied

Earlier travellers (Smith, Chandler, Pococke, ad Mseandrum with the modern

Hamilton's Researches in Asia Minor

otherwise

1.

p.

535)

whereas Giizel-Hissar,

known

as Aidin,

is

close to the site of the ancient Tralles,

some

eighteen miles from Magnesia. with the distances recorded in ancient books of travel, and they are rendered absolutely certain by inscriptions found on the respective sites The scenery and ruins of Mag(see Leake's Asia Minor p. 242 sq).
nesia are described in Arundell Seven Churches p. 58 sq
;

These latter identifications alone agree

in Texier Asie

Mineure

in. p. 35 sq, p.

90

sq,

and
in

smaller work of the

same name

respects more fully in his Didot's series LUnivers p. 346 sq; in

in

some

in Hamilton's Asia Murray's Handbook for Turkey in Asia p. 305 sq Minor 1. p. 538 sq and elsewhere. It stands on the right bank of the Lethaeus and is built partly on the side of Mount Thorax, a spur or buttress of the main range, and partly in a plain girt with a back; ;

ground of

hills

(Strabo xiv.

I,

p.

647,

kcitou
Sic.

8'

iv

W$ua

-rrpos

opet

The theatre, 36). KaXovpevqi copa/a rj ttoXisj comp. Diod. the principal ruin in the plain is is situated on the hill-side as usual, The ravine of the Lethseus to of Artemis the
xiv.
; 1

temple

Leucophryene

Though

the question respecting the

relation of

Leucophrys and Magnesia has no direct bearing on my subject, I venture

to discuss
it

author which seems to have been altonever thegether overlooked, but which
less

contains the key to the solution of

briefly in a note, as

this will give

me

an opportunity of

call-

ing attention to a passage in an ancient

the difficulty. The facts are these. (1) Xenophon (Hell. iii. 1. 14), speaking of the campaign of

TO THE MAGNESIANS.
the east of the
the Maeander,
city,
is

99

as

it

descends from

its

sources in Messogis to join

described as singularly beautiful.

396) in Asia

Minor, having been agreed upon between the generals of the contendDercyllidas
(B.

c.

out

(11.

p.

700):

for,

though the age of

is

states that, a parley

this invasion of the

Treres

doubtful,

it

certainly took place long before the time of

ing armies, the Persians retired to Tralles and the Greeks 'to Leucophrys where

Themistocles, and yet Magnesia was still on its ancient site in his time. Boeckh
continues

was a temple of Artemis of peculiar

sanctity (is AevKocppvv vda
lepbv juaXa ayiov)
rjv

'Addo

earn

(i.e.

'Apre/xtSos

factam videri ante

medium

translationem) tertium sae-

a stadium
nial, of

(in length),

and a lake more than sandy and perenfit

warm water
(id.

to drink'.

In a
is

culum Christianam praecedens epocham, nam vs. 84 nostri foederis Dianae Leucophryenae templum Magnesiae ad Maean-

later passage

iv.

8. 17),

where he

drum
rr) irpbs

tribuitur'.

[The
iv

words
ifx

of

the

giving an account of the

Thimbron

(b.c. 391) in

he speaks of his setting and from 'the cities in the plain of the Maeander, Priene and Leucophrys and
Achilleion.' [This last by the way cannot be the place bearing the same name in the Troad, as commentators seem to In neither passage does he assume.] mention Magnesia, though Magnesia had

campaign of this same region, out from Ephesus

treaty (about B.C. 244) are

~May v-qaLa

tu Maidvopcp

T<?p

ttjs 'Apre/xtSos

ttjs

AevKcxppvrjvrjs.]

But indeed we are

not dependent on conjecture, where direct evidence is forthcoming. He and others

have overlooked a passage in Diodorus Diodorus, (xiv. 36) which gives the fact.
speaking of an earlier campaign
399) of the
(B.C.

same Thimbron

in these re-

existed for centuries.

p.

(2)

Strabo

(xiv. 1,

gions, says that, having taken Magnesia and made an unsuccessful attack on
Tralles,
5' ovcrrjs

647), speaking of the temple of the

'

he retired to Magnesia,
a.TeLxlo'Tov,
/cat

rcti/nys

Mother of the Gods

cles,

writes,

Now

by Themistohowever the temple

built

dia tovto <po[3ov-

fxevos
ttjs

pt.7]

Trore

does not exist (ovk Zo-ti to lepbv), because the city has been removed (fieTipidadai)
to another place
(iv 8i rrj

7r6Xews

xwpiodevTos avTOv Kvpievar] TiaacufiipvTjs, jieT ipKia ev

irX-qcrlov

but in the present city vvv irbXei) there is the temple of

; '

avT7]V irpbs r6 \ov<tl Qupaica.

8pos
is

kcl-

Here then
matter.

the whole
position

account of the

The

Artemis Leucophryene

etc.

chosen by Thimbron exactly corresponds

582) discerns
to the site of the later city as described

Boeckh

(C. I. G.

II.

p.

the true solution.

Magnesia stood originally on another site, but was

afterwards transferred to Leucophrys, so that the ancient temple of Artemis of

The

city of

by Strabo. In its original position it was defenceless and had been exposed but he removed it to successive captures
;

nearer to the hill-side, as the term

Kocppvs,
itself

Xetf-

Leucophrys was now within the city of Magnesia itself. This may perhaps be
also the

'White-brow' or 'White-cliff', suggests, so as at once to incortemple of Artemis

serve as a

meaning of Texier (VUnivers

porate the ancient

pp. 349, 350), but I am not quite sure that I understand him. When then did
this

and

to

make Mount Thorax

natural fortress.
391),

removal take place?

Texier

(p.

350)

during

few years later (b.c Thimbron's second camstill

says,

when

it

was

rebuilt after its destruc-

paign,

Xenophon can

speak of Leu-

tion
(see

by the Treres, a Cimmerian people Strabo I.e.). But this is quite im-

cophrys, because the migration was still recent, perhaps was not yet complete;

possible, as

Boeckh had already pointed

and the name of the old

fortress

had not

72

IOO

THE EPISTLE OF IGNATIUS

Magnesia rose to very considerable importance at an early date. connexion with Themistocles, as his place of residence during his Diod. Sic. xi. 57 Strabo xiv. 1, p. 647 Athen. i. p. exile (Thuc. i. 138
Its
;

Them. 30, 31, 32 see Grote's History of Greece v. p. 385 has given it a special renown. His descendants, one of whom bore sq), his own name, enjoyed exceptional honours there even as late as the A more speaking testimony to age of Ignatius (Plut. Vit. Them. 32).
29
;

Plut. Vit.

its

to

importance is the have chosen it as

fact that the Persian satraps

appear
iii.

at

one time

their place of

abode (Herod,

122, Diod. Sic.

xiv. 36).
fertility

Indeed, considering the advantages of its situation and the of the country, the surprise is not that it was a considerable city
it

but that

did

not attain to
it

even greater distinction.

During the

Roman

period

268 (Mionnet Supplement vn. p. 256). Among the famous men, who were natives of Magnesia, Strabo especially mentions
the orator Hegesias the founder of the florid Asiatic style of eloquence, and Simus the inventor of a licentious form of lyric poetry called Simodia after him, each in a different way the corruptor of his respective
art (I.e.
p.

(Tac. An?i. iv. 55) ; Gallienus a.d. 260

appears to have declined somewhat in importance but it continued to strike coins as late as the reign of

648).

Altogether

its

literary reputation

did not redound

much

to

its credit.

Themistocles is said to have erected at Magnesia a temple to the Mother of the Gods under the name Dindymene (of which his daughter or his wife became priestess), in consequence of an epiphany of this goddess which saved his life (Plut. Vit. Them. 30 Strabo

xiv.

1,

p.

647)

The patron goddess

but this temple no longer existed when Strabo wrote. of the city was Artemis Leucophrys or Leucofor the epithet
of
is

phryne or Leucophryene,
yet been
nesia.

written in

all

these ways.

merged

in the

name

Mag-

or AevKocpptivq, but sometimes Aeijiccxppvs

The name

AevKcxppvs, I cannot doubt,

(Nicander in Athen. xv. p. 683, and frequently on coins, Mionnet in. p. 147 sq,

refers primarily to the natural features of

the ground (see Texier just as Tenedos was

U Univers p. 350),
called
\d)Ko<ppv%
v.
x.

Supplement vi.
the

p.

236

sq).

From being

of the place it was transferred to the goddess, as we say S. Christopherle-Stocks,

S.
etc.

name

(Strabo

xiii.

1,

p.
v.

83; Plin.

N.H.

604; Diod. Sic. 39 (31); Pausan.

Peter-le-Cheap,

S.

John

14. 3; Hegesianax in Athen. ix. p. 393). This account of the name seems far more probable than Boeckh's hypothesis
(II.

The story of the nymph Leucophryne who was buried at MagLateran,

nesia

(Zeno
3,

Protr.

p. 39;

Myndius in Clem. Alex. comp. Arnob. vi. 6) is

p. 582) that the

worship of Artemis

was imported hither from Tenedos. The goddess was properly called AeuKocppvrjvri

of course a legend founded on the of the place.

name

TO THE MAGNESIANS.
Her name and

IOI

effigy occur constantly on the coins (Mionnet in. p. 147 sq, Supple7ne7it vi. p. 236 sq) ; and her priestesses are mentioned in extant inscriptions (Boeckh C. I. G. 2914). She is commemorated

also in

Anacreon Fragm.
hivrjCTL

(Bergk) SeWoiv' "Aprefju

B-qp<2v

rj

kov vvv

rc Arjuaiov

The
hi.

eCKaropas 7roA.1v \acpova k.t.X. Ionic temple dedicated to her was one of the most famous in
OpacrvKapBiwv dvSpwv
1,

Asiatic Greece (Strabo xiv.

p.
11.

647; Pausan.
p.
it

i.

26.

4;

Tac. Ann.
iii.

62;

C. I.

praef.).

G. 3137. Strabo (1. c.)

ii.

84,

697; Vitruv. Archit.

as

1,

vii.

commends

exceeding in

size

all

the

temples in Asia but two, those of Ephesus and Didymi (Branchidae); and, though inferior to the former in magnitude and in the costliness
its

yet superior in the proportions and design of considerable ruins of this edifice still remain, which will Very be found described in Leake's Asia Minor p. 245, p. 349 sq, Texier

of

its

offerings,

cell.

Asie Mineure in.

The site was p. 40, p. 91 sq, VUnivers p. 350 sq. excavated under the direction of Texier in 1836, when the sculptures of the friezes were removed to the Louvre
1
.

In the Epistles of S. Ignatius the Ephesians and Magnesians appear in close connexion (Magn. 15). This is accounted for by their near

The distance between Ephesus and Magnesia is neighbourhood. given by Artemidorus (Strabo xiv. 2, p. 663) as 120 stadia (so too The Diod. Sic. xiv. 36), by Pliny (IV. H. v. 31) as 15 Roman miles. distance between the modern railway stations of Ayasoulouk and
Balachik, which are near to the sites of Ephesus and Magnesia respectively, is stated to

be somewhat under 14 English miles. Owing to this name of the Magnesian proximity, the southern gate of Ephesus bore the Gate (Mayv^ViSes 7rvA.at, Pausan. vii. 2. 9; MayvqTi/o) izv\t\, Wood's As an illustration of Discoveries at Ephesus Inscr. vi. 1, pp. 32, 42).
the saying ovSev yeirovias ^aA.7rwrepov (Arist. Rhet. ii. 21), we find the Ephesians and Magnesians at war in early ages (Strabo xiv. 1, in Diog. Laert. i. 117 ; iElian V. H. xiv. 46, N. H. p. 648; Hermippus
xi.

for

27 ; comp. Arist. Pol. ii. 3, p. 1289); and this state of things ended the time in the Ephesians taking possession of the Magnesian At a later date, under the territory (Strabo 1. c, Athen. xii. p. 525).
coins

Romans, we find the two to commemorate

MArNHTOON
kai

cities

making up
friendly

their differences
relations,

and
the
vi.

striking

their

with

legend
p.

ecpeciooN

omonioia

(Mionnet

Supplement

242).
in the

Among
1

the not very

numerous inscriptions recently discovered

While the sheets

for this

second edi-

Revue Archeologique Dec. 1887, giving an

account of further very recent discoveries

tion

were passing through the press, a

paper

by De

Villefosse appeared in the

on the

site

of this temple.

102

THE EPISTLE OF IGNATIUS

temple of Artemis at Ephesus, at least two record services rendered to the Ephesians by individual citizens of Magnesia (Wood's Discoveries etc. Inscr.
ii.

3 'A7roAAtoi/ios KoVcovos Maying,

lb.

12 pa<rv//.axos

TLo(Tluiviov Mayviys).

This proximity of the two

cities
first

also answers another question.

How

and when was the Gospel

preached in Magnesia?

When

that during S. Paul's three years' residence in Ephesus (a. d. 54 57), 'all those who dwelt in Asia (the proconsular province) heard the word of God' (Acts xix. 10, comp. ver. 26), when we find the

we read

Apostle towards the close of his sojourn sending salutations to distant correspondents from 'the Churches of Asia' (1 Cor. xvi. 19), when we
learn that within two or three years of this date there were Christian congregations even in the comparatively distant towns of Hierapolis and Laodicea and Colossae, we can hardly doubt that Magnesia, the nearest
city

of any importance, lying within four hours' walk of Ephesus, must have been among the earliest of these recipients of Christianity.

If

we were to hazard a conjecture regarding the agent in its The name Tychicus seems sion, we might mention Tychicus.

converto

have

been especially common at Magnesia; see Boeckh C. I. G. 2918, Mionnet in. pp. 153, 154, 155, 157, Supplemental, pp. 236, 245, 250,
Apostle's companion bearing this name was a native of Asia (Acts xx. 2), and apparently of some place not far from proconsular But, though less Ephesus, if not of Ephesus itself (2 Tim. iv. 12). common than some of the New Testament names, it is not so rare
255.

The

that

any great

stress

can be laid on the coincidence.

The omission

of any mention of Magnesia in the Apocalypse presents no difficulty on the supposition that this church had been founded during S. Paul's residence at Ephesus. The seven letters are addressed only to the principal churches in the respective districts.
district

Ephesus was the centre of one

comprising Magnesia and Tralles and Miletus, just as Laodicea was the centre of another comprising Hierapolis and Colossae ; and ot
the subordinate churches no mention
link of connexion with S. Paul
is

made

in either case.

Another
where

was the

fact that thePisidian Antioch,

he preached, was a colony of this Magnesia (Strabo xii. 8, p. 577). At all events the Church of Magnesia seems to have been a
flourishing

community

in the early years of the

like the

Ignatius wrote.

The Magnesians,
Smyrna him there
;

second century when Ephesians, had heard of

his projected visit to

and, like their neighbours, they had sent

delegates to meet

( 1, 2, 6, 15).

The Magnesian delegacy

It

was an adequate representation of the Church.

orders of the ministry the bishop Apollonius, the deacon Zotion ( 2).

comprised

all

Damas, the presbyters Bassus and It was in acknowledgement of the

TO THE MAGNESIANS.
attention which the Magnesians
this letter.

103
to

had thus shown

is is

him

that he wrote

The main theme of the The bond 4, 6, 7, 13).

epistle

of unity

the exhortation to unity ( 1, obedience to the bishop and to

the other officers of the ministry.

their case,

A warning is the more needed in because some might be tempted to presume upon the youth
( 3).

of the bishop

object of this exhortation appears in another part of the letter. Unity is the best safeguard against the intrusion of heresy ( 8 n). The heresy in question is described as a return to the old and un-

The

profitable fables, the stale

'

and sour leaven, of Judaism

'

( 8, 10).

He

expresses the substance of his warning to his correspondents in the exhortation not to sabbatize,' but to live after the Lord's day ( 6). It appears however from incidental expressions, that he is not con'

templating Judaism of a pure Pharisaic type, for he affirms with emphasis the reality of Christ's birth, passion, and resurrection ( 9, 11),

The heresy therefore is a obviously having these same teachers in view. He acquits the Magnesians of any complicity therein Docetic Judaism.
as yet; but, while this false doctrine
is is abroad, he feels that the warning not superfluous, and he counts on their obedience ( 11, 12, 14). The Church of the Magnesians was not famous in later ecclesiastical

history.
at

The martyrdom

Magnesia, presumably the

of a certain Quadratus is said to have occurred of the city on the Maeander \ and one form

this name, legend identifies him with the celebrated Apologist bearing who presented his defence of Christianity to the emperor Hadrian. But

seems more probable that the martyr in question suffered during the the martyrdom is not persecution of Decius, if indeed the story of 26 Maii, and comp. Tillemont altogether a fiction (see Act. SS. Boll.
it

In the succeeding centuries we sq). from time to time, as represented by her hear of the Magnesian Church bishops at the great Councils of the Church (see below p. 105), though these occasions. they do not occupy any very distinguished position on

Mhnoires

11.

p.

236

sq,

589

that the Macarius, whose work has been owed his surname to this city, the recovered and published recently Church of Magnesia is not left without a representative in the field of

But,

if

we might assume

theological literature.

The
'

following
to

is

Ignatius

the

an analysis of the epistle. Church of Magnesia on the

Meander,

abundant greeting
1

in the Father

and
rj

in Jesus Christ.'

Mcucaplov

MdyvriTos, 'Attokpltikos

ed. C. Blondel, Movoyevrjs, ex inedito codice

Paris 1876.

104
1

IGNATIUS TO THE MAGNESIANS.

Knowing your harmony and
all

love I was glad to hold converse with those churches which preserve unity. I glorify Abiding in you. I rejoiced will resist the assaults of the Evil One ( i). love, you therefore to see you in the person of your bishop Damas, of your

and Apollonius, of your deacon Zotion ( 2). Let no man presume on the youth of your bishop. The presbyters recogHe who deceives his bishop plays nise his wisdom and obey him. You must be Christians in reality and not in false with God ( 3). name only. It is not honest to be always talking of the bishop and The All things come to an end. yet always acting without him ( 4). There are two coinages the stamp choice is between death and life. We must die into Christ's passion, of the world and the stamp of God. if we would live in His life ( 5). Having met you through your
presbyters Bassus

representatives, I intreat

you to act in concert with the bishop, the Allow nothing to make divisions among you priests, As Christ did nothing without the Father, so do ye nothing ( 6). Let there be one prayer, one without your bishop and presbyters. one hope. You have one temple even God, and one altar even mind,

and the deacons.

Christ

7).

Go

The prophets themselves bore

Himself through His incarnate
in the old

not astray after the antiquated tales of Judaism. witness to Christ. They were inspired
is

so as to convince the unbelievers that there

one God who manifested

who were brought ordinances forsook them for Christ, how can we live apart from Him, of whom the prophets themselves were disciples ( 9) ? Let us not despise His goodness, nor forsake our Christianity. Put ye
( 8).

Word

If those

up

away the sour leaven, and be ye salted in Him. Jesus Christ and Judaism cannot exist side by side ( 10). I say this to warn you against the snares of false doctrine. Be ye fully convinced that Christ was born and died and rose again in reality; for this is your only hope ( n).'
not worthy to be compared to you. I say this, knowing that will not puff you up, but rather put you to shame ( my praise 12). Stand steadfast, one and all, in the teaching of the Lord and His
I
'

am

Be obedient to your bishop Apostles. brief exhortation will suffice.'

'

and

to

one another

( 13).

Pray
prayer
write.
(

for
14).

me and

for the Syrian

Church.

We

need your united

The Ephesians send greeting from Smyrna whence I So does Polycarp. The other Churches salute you. Farewell,
in Christ ( 15).'

and be united

TTPOC
'

TOYC
6
teal

N
'

MArNHCIAI.
ty\

TN AT IOC,

Qeo(popo<>,
Irjcrov

evAoyrijULevtj
crcoTrjpi

iv

yapiTi Qeov 7rctTpos iv XptcTTW

TTpoc TOyc 6N
avrov
7r/)6s

tw

[tj/ULcov],

fAayi>T)<riovs
;

MAfNHCIAl] ad illos qui in magnesia Sev-Syr (being numbered 7) g* ; /xayvrjaievaiv iyvdnos G

See the lower note
XP ^T V
L

2,
;

7;

tov

ignatius

magnesiis L*
def.

ad magnesios A.

for other authorities.

ijfxujv]

2 XptcrT^j 'Itjctou]

Lg

Irjcrov

def.

A.

GL

om. g* ;

A.

npoc Toyc cn MAfNHcf^]

ing to Mayvrjala
a-ievs
is

The

proper Greek adjective correspond(the

Discoveries at Ephesus Inscr. ii. 3, It alone is found in classical 12).

writers of
Arist. Pol.

form

in the

neither MayvrjMS of the genMayvrjo-ios

uine

form

epistles) in the

nor

(the

MSS of the interpo(e.g.

ages (e.g. Herod, iii. 90, Strabo xii. 8, p. 577, xiv. 1, p. 647 sq, Plut. Vit. Themist. 32, Appian. Mithr. 21, Paus. i. 20. 5,
all
iv. 3,
i.

lated epistles), but Mdyvrjs, the femi-

26.

4,

Julian

Oral.

vii.

p.

210).

nine being sometimes Mayvfjns

Even

in ecclesiastical writings
I
:

down

C. I. G. 3381), sometimes Mdytnjaa-a (e.g.Theocr. xxii. 79), sometimes Mdyvrja-Ls

to a very late date

have not met

see e.g. Labb.
dvopari Maica-

with any other form

Cone.
III. p.

(Parthenius in Steph. Byz.). equally the case whether the Magnesia intended be the town on the Maeander or its namesake under

85 (ed. Colet.) tg>v Mayvrjr\v

This

is

tcov nokecos inio-KOTros

pios (at the Oak Synod A.D. document in Photius Bibl. 59);
p.
rfjs
ttjs
1

403

ib. VII.

Sipylus. Steph. Byz. s. v. Mayvrjaia says explicitly, 6 7to\itt)s Mdyvrjs opcoThis statement is vvpcos tco oIkicttt}.

1072 TlarpUios

eXeoJ

Qeov

e7ri(TK07ros

MayvrjTcov nepl MaiavBpov noXeats

confirmed by all ancient remains. The legend of the coins is universally

'Ao~iava>v enapx^as (comp. lb. p. 100; at the third Council of Constantinople, A.D. 680). In the Parall.

M&pNHTec
net in.
p.

or

m&pnhtcon

see Mion-

Rupef. pp. 779, 785

142 sq, Suppl. VI. p. 231 sq, for the city on the Maeander, and

Mionnet

IV. p.

68 sq, Suppl. vil.

p.

371 sq, for the city under Sipylus. The same is also the form which

(ed. Lequien), ascribed to John of Damascus, npos Mayvrjalovs occurs, but the present text of this collection of extracts elsewhere has also the impossible form

occurs in the inscriptions (C. I. G. 2913, 2919 b Appx., 2933; Wood's

npbs $i\a8e\(piovs. The form Mayvrjcrlovs also appears to underlie the Syriac translation of Timoth. Alex.

ro6
ev
Ttj

THE EPISTLE OF IGNATIUS

dcnraXpixai ty\v KK\r\(riav tt\v ovcrav ev Mayvriaia kcli ev Trpos MaicivSpa), kcli ev^Ojuai ev Oeco irctTpi
XpL(TTCQ 7r\eT(TTa %aipeiv.
G.
ev 'lycrov Xpiarcp]

'Iricrov

2 Tpbs Matdvdpip] irpoafieavSpu} (sic)

v.
1.)
;

GL*

(with a

XP L(J T V lyfov (om.

'

ev) [g]

al.

A. the time

(Cureton C. I. p. 211). Nothing can be inferred from Magnisoye in a quotation from the Syriac Version

when

the epistle (on any

showing) was written. 'Ignatius, called also Theophorus, to the Church of Magnesia on the Meander, blessed through the grace of God in Christ, hearty

(Cureton C. I. p. 197 comp. p. 200), or from Magnisiatzis in the heading of the epistle in the Armenian
;

Version, as these forms follow the analogy of the respective languages. The Greek translator of Jerome Vir. 16 III. has Mayvrjaiavovs, but this

greeting in Christ.'
177

evkoyqpLevrf\ SC. eKK\r]o-iq,

but the

simply is a transliteration of JeThe proper form in rome's Latin. Latin is Magnes, following the Greek (e.g. Cic. Brut. 91, Tac. Ann. ii. 47), but Jerome writes ad MagneIn an ancient inscription sianos. (Boeckh C. I. G. 3137), about B.C. 244, recording a treaty between the

form of the sentence is changed as and the missing subit proceeds, stantive becomes the accusative to
d(r7ra^o/xat.
2.

was
bpa>,

npbs Maiavdpcp] This city rrj called frequently em [t<3] MaiavArist. Pol. iv. 3, Strabo xiv. 1

(p. 647),

Diod. Sic.

x. $7,

Athen.

iv.

p.
zo.,

173,

or eVl rod Maidvdpov, Athen. but more commonly, as here,

Smyrnseans and Magnesians (probably of the city ad Sipylum; see Boeckh p. 698), while the former are
always
2fxvpvaioi,

[tw] Maiavdpa), C. I. G. 29 1 0, 3137, Strabo xii. 8 (p. 577), Athen. xii. Cone. vn. p. 525, Labb. p.
Trpbs
1

the latter are

ol ev

100,

Ptol.

v.

2.

Sometimes
Labb.
Cone.

it

is
III.

(written efi) Mayvrjo-iq or ol etc (written also ey or eVy) Mayvrjcrias or ol ano Mayvrio-las. Similarly in two different

simply Maiavdpov,
687
;

p. 1088, IV. p. 506, 858, 894, viii. p.

passages of Severus of Antioch preserved in Syriac versions (Cureton

C. I. p. 213, Land Atiecd. Syr. 1. p. 32) this epistle is entitled 'to those who (are) in Magnesia.' The fact is the

ib.

and occasionally nep\ Maiavdpov, p. 1072, comp. [TEschines] Herodotus describes it Epist. x. 8.
vii.
(iii.

122) as

rj

vrrep

oiKrjfxevrj.

These

Maiavdpov Trorap,ov designations were

more remarkable, because

the other epistles he Ephesians,' 'to the Trallians,' etc. If therefore Ignatius or any early
transcriber
epistle,

in quoting writes 'to the

adopted to distinguish it from Magnesia in Thessaly, of which it was reported to be a colony, but more
especially from
its

near neighbour un-

der

mount

Sipylus, which

was called

had prefixed a title he would probably

to this

have

Mayvrjata npos 2t7TfX&) or vtto 2t7ruXo) or V7r6 2lttvXov, and its inhabitants
MayvTjTes
cltto

npoc Toyc en m<\|-nhci&i or npoc Toyc M&fNHT&c. At all events the facts alleged seem to show that the extant title \xayvr]o-iwritten either
evuiv lyvdrios

~2ltvvKov

(see C.
iv.
p.

I.

G.

2933, 3381,

Mionnet

Suppl. vii. p. yj 1 sq). The are mentioned in the same context,

Liv. xxxvii. 44, 45, Ptol. v. 2.

68 sq, two places

must date long

after

Wes-

i]

TO THE MAGNESIANS.
I.

07

rVOVS

VfJLtoV

TO TToXveVTCCKTOV
7rpoei\djur]i/

T7/9

KCLTO.
'

Qe6v
lt]crov

5 dyct7rris 9

ctyaAAiwiuLevos

ev

TTLcrrei

Xpi&TOv

7Tf>0(r\a\rjo'ai v/uuv.
g;
irpoeikbp.7)v

KaTct^uodeis
6 Kara^LOjdels]

yap
G;

ovo/mctros

5 TrpoeL\d/xr]v]

G.
is

diw0eis [g].
'

seling ///#. p. 658 states that called -q npa)ro/iaiai/Spov7roXt?

s.

it
;

to

7rokvzvTa.KTov]
1 ;

and

good order
TTCLlVei

the abundant comp. Ephes. 6 vnepe06G)

evra^iav.
I

the writer in Smith's Diet, of Geogr.

Vp.(OV

TTjV iv

says Later documents seem to imply that at one time it bore the
v.
'

name
tin.
iii.

Mseandropolis.'
p.

Both quote
however
is

have not found an example of this word elsewhere but comp. noXvcvaiikayxyos Clem. Alex. Quis div. salv.
;

as their authority 'Concil. Constan666.'

39

(P- 957)-

The Lexicons
7ro\vev7rpe7ri]s,

This
text,

7roAveu&Ha,

also give as late

merely a corrupt

irpa>Top.aiav-

words.
it is

Here, as in other churches,

dpovnoXccos for npos ra Matdvdpa 7r6\ea>s: see Labb. Cone. VII. p. 1100.

the

harmony and submission

to

The Masandropolis mentioned byPliny N. H. v. 29 is a different place,

though identified with Magnesia by

authority in the Magnesians which secures the admiration of Ignatius

comp. Ephes.
6, etc.

6, 20,

Trail.

1, 2,

Polyc.

Spanheim de Usu
ix. p.

et Praest.

Numm.

889.

When
s.

Phlegon, as quoted
v.,

by Steph. Byz.

says MaiavSpov-

noXts, Mayvrjcrlas ttoXls, he means that it belonged to the territory of Mag-

nesia.

Our Magnesia
rj

is
i.

also desig38),

Kara Qebv] 'in the way of God', a somewhat favourite Ignatian expression: comp. 13, Trail. \,Philad. So too Kara 'l-qaovv 4, Polyc. 5. Xpio-Tov, 8 below, Philad. 3. This is a favourite preposition with Ignatius
in
epistle,

nated

'Ao-iavr)

(Thuc.

and

its

inhabitants are Mdyvrjres ol ev rfj 'Aaiy (Herod, iii. 90), to distinguish them

various connexions, e.g. in this 3 Kara p.r)bepiiav viroxpHjiv,

from
It
is

their

namesakes. placed in Caria, Diosc. Mat.

Thessalian
130 (131).

4 Ka T cvToXqVj Kara lovda'icrp.6v,

6 Kara adp<a, 8 9 * aT d Kvpianijv,

8,
1

IO Kara

xP'-O'Tiavt.o'p.ov,

5,

Kara

Med.

v.
'

ndura.

I. Knowing your orderly demeanour and godly love, I am de-

sirous
letter.

of conversing with you by For decked out in these

7'determined', as e.g. 5. 7rpoei\dpLT]v] Prov. xxi. 25 (LXX) ov yap irpoaipovvrai ai X L P i uvtov noielu ri, 2 Cor. ix.
7.

The

ordinary sense of the sub-

honorable chains, I sing the praises of the churches, and pray for their
unity in the spirit

stantive Trpoaipeais, 'choice, purpose,' points to the meaning of the verb.

and

in the flesh,

The word does not imply any preference of the Magnesians over others, as some commentators explain it. iv 7rio-Ti k.t.X.] i.e. 'as a Christian speaking to Christians, to converse with you (by letter).' For of 'addressing' by letter Trpoo-XaXeti/

a unity consisting of faith and love, and centering in Jesus and in the If we abide in Christ, we Father.
shall escape all the assaults of the Evil One and shall find God.'
'

4.

IVous]

Having

learnt]

i.

e.

probably from the reports of

their bishop

Dam as

comp. Ephes.
6.

3.

and the other Magnesian delegates mentioned in 2.

6v6p.aros]

Is

it,

as

some

say, the

What is this name? name of Christ

io8

THE EPISTLE OF IGNATIUS

ev
ois
7reppep(t)
Seo-jULols

[i

deoTrpeTrecrTCLTOVy
e'/ooVf/cnas, iv
'Irjcrov

aSco

ras

ah

evwa'iv eu^OjuaL crapKos Kai 7rvevfJ.aTOS

tj/uicou

XpicrTOv tov Sia ttclvtos

G.
3 rj/Awv]

tyjv,
(?)

7r/o"Tews Te
;

1 tvb)GLv\ Zvoaiv

GA
4

rjpas
17s]

L*

al.

g.
ets

ri]

GL*; om.
(but this

[Antioch i]; al. g. must be a misprint or misreading).

GLA;

al.

g;

[Antioch]

7 Tev6peda]

G
11

(certainly);

(see the

note on Ephes. 1)?

The

his

bonds see Ephes.

ra beo-pa

would be OeoTrpeneo-TaTov hardly adequate here for this name

epithet

nepicpipco, tovs TivevpaTiKovs

(with the note).

papyapiras See also the notes

of names, though in another connexion it is used of Christ Himself,

Orig.
c.

Ccls.

iii.

14.

Or

is

it

the

on Philem. 9, 13, for the correspondFor the metaing idea in S. Paul. phor in abeiv see Ephes. 4, Rom. 2,
with the notes on both places. The words iv oh k.t.X. are best taken with the following clause. Zahn has not

designation of 6eocp6pos, as Pearson and others after him (e.g. ( V. I. p. 523)

Hilgenfeld A. V. p. 193) maintain? This designation however seems to have been self-assumed, and not conferred upon him by others as a title of honour, as Pearson supposes. Or again is it the appellation of 'maras Lipsius (Aecht. p. 90) and others believe? But elsewhere Igtyr',

improved the passage by his reading. In his earlier work (/. v. A. p. 569) he boldly alters the words thus, <aral<ode\s

yap

St

rcov, iv ois 7repi<pipoc>

ovoparoov OeoTrpenearadeapols, Idelv ras

;

iKKk-rjaias

k.t.X. but in his subsequent text he contents himself with

natius shrinks from any such boastful title (see the note on Trail. 4).
I

substituting I8av for a8a>, retaining the other words and explaining ovopa
deoTrperreo-TaTov

think that the reference here

ois irepicpepoa deapols.

is

to

refer
lively

to

Damas
is

best supplied by the words

follow, iv

which
Ig-

the bishop.
teristic

The

and characthus
that

image of Ignatius
'

natius rejoices, as S. Paul had rejoiced before him, that he is dicrpios

Xpio-roC (Ephes. iii. 1, iv. 1, Philem. This is his proudest distinc1, 9).
tion.
I.

obliterated.
2.

ivcoaiv k.t.X.]

/ pray

there

may

be unity in their flesh a?id

spirit,
It

in

6eoTrpeTTeijTaTOv\

The
inscr.,

word
11, 12,

which are Jesus seems best so to explain the words, rather than Pinion with
their
Christ's.''

occurs again, Smyrn.

Polyc.
7.

It

is

found as early as

the flesh and spirit of Jesus Christ] or ''union in flesh and spirit with

Diodorus (xi. 89, xvii. 75) and appears in Philo [Vit. Moys. ii. 3, p. 137). Compare the similar Ignatian words, 6eobpopos, OeopciKapiaTos, 6eonpeo-fivTqs. iv ois k.t.A.]
7repi<pepoo.
i.e.

Jesus Christ\ because (among other we thus avoid an unmeaning and awkward repetition which
reasons)

otherwise arises out of the subse-

quent words, to
iv rols

deapols a
fetters

k.t.X.

For

ivcoo-iv

hi KvptcoTepov, *It)0~OV aapKOi Kal nvevpakcl\

He compares
reveller;

some gay

his

his holiday decoration ; of his song is the praise

himself to are the burden

of

tos

comp. Rom.
rjvozpivoiSy
rj

inscr. koto. acipKa

nvevpa
ivcoais

and below
re
Kai

13 tva

aapKiKr)

nvevpaTiKrj.

the of

churches.

For

this

conception

These passages seem to show that crapKos Kai nvevparos must refer to the

I]

TO THE MAGNESIANS.
dya7rris,
fjs

109

kcli
9

ovSev 7rpoK6KpiTai, to
V
(A)

KVpitt)TpOV

ItJCrOV KCtl TTCLTpOS' It]

V7TO/Ul6VOVTeS TY[V TTCMTCLV 7TfJpeLaV

tov ap-fcOVTOs tov

Tev^o/ueda.
potimur

aitovos

tovtov

kcci

Sia(j)vy6vTes

Qcov

refugimus ad {confidimtis in)

;

(the

word does not imply a

Voss print

different

Voss gave <pev^6peda as the reading of the MS, and offered rev^ofxeOa as a conjecture.
reading <pev6pe6a)
al.

g.

The

earlier edd. after

(pev^opeda.

The churches and not to Christ. flesh and the spirit denote the secular
and the
tively.

spiritual sides of life respec-

20. The sense is rather injured than improved by the change, which introduces an irrele-

compares Ephes.

vant clause.
4.
(i.e.
r\s

the frequency of these words evovadai, etc. in Ignatius seethe note

On

ovbev

k.t.A.] is

''than

which
1

love)

nothing

preferable"
dycnrrj,

on Ephes. 4. The difference between evcoais and evor-qs is the difference between 'union' and 'unity', between the process and the result. For the genitive 'irjo-ov Xpiarov, as I have
taken

comp. Smyrn. 6
OllbeV TVpOKtKpiTCU.

ttLcttis kcu

a>v

For
3. 8,

TTpOKtKpiTCU,
iii.

comp. Xen. Cyr.

to
is
fie

ii.

Mem.
'

5. 19.

Kvpuorepov

k.t.X.]

and what
a union

more important than

all,

comp. Polyc. 5 els Tiprjv ttjs d-apKos tov Kvpiov (the correct reading), and see 1 Cor. vi. 20 (as read in
it,

in fesus and the Father in Jesus, in whom if we end?ire etc' where

;

iv

w must be connected with

the sense requires.
kcu
tt)v
5.

'irjcrov,

the received text) dogdo-are 8r) tov Qebv iv raj crcopaTL vpwv kcu iv ra>
ixvcvpari
vpcov,

as

For
'

ivoo-is

'irjo-ov

naTpos comp. John

ndo-av
eV^peiai/]

xvii.

2 1.

driva

icrTiv

tov

all out-

tion

to this construchere takes three sets of genitives; (1) Of the subject, which possesses the unity, aapKos kcu nvev(2) Of the matter in which paTos the unity shows itself, 7rlo-Te<6s re kcu

9fou.

According

evoocrts

For the emphatic position of rage.' the article preceding nas, and thus
denoting the whole range of possibility,

comp.

Tim.

i.

16

tt)v cnracrav

pa.Kp06vp.iav,

Hermas Mand.

v.

t/)v

nacrav

iXnida,
v.
14.

dyaTrrjs

(3)

Of

the personal centre

'irjaov

Gal.

and see the note on For iir^peiav comp.

viii.

in
xai

which the unity resides, For this threefold nciTpos.

Apost. Const,
8iafto\ov Koi

ttjs

nayibos tov
daipovcov

refer-

ttjs inrjpeias tu>v

ence comp.

13 KaTvod(odrJT aapKt

(comp.
int.

ib.

11),

Lucian Pro Laps,

kcu 7rvevua.Ti, nicrTei kcu

KCU TVCLTpX K.T.X. did tov 3.

n dycmr
k.t.A.]

iv via

rravTos
life';

our

Salut. I yaKeirov piv, avdpconov ovTa, 8a.ip.ovos tlvos iir-qpeiav diaq^vyelv, Philostr. Epist. 18 (p. 349) dvoia

3 to abiciKpiTov r)puiv (r\v, Smyrn. 4 'Irjaovs Xpioroj, to akqOwbv For this substantival use of r]pa>v {j}v.
1

never-failing

comp. Ephes.

pdXkov

r)

eTTTjpeiq
is

tatpovwv yevopeva

'Itjctovs Xptcrro's ,

and so wanton

it

used elsewhere of the

inflicted

injury

by

superthe

human
6.

is

(qv see the note on Ephes. 1 1. There no sufficient reason for adopting

agencies. tov upxovTos

k.t.X.]

See

the ill-supported reading rjpas here

with Zahn (see

/. v.

A.

p. 570),

who

note on Ephes. 17. Qeov Tev6pe6a] The phrase Tvyydveiv Qeov occurs again Ephes. 10,

IO
II.

THE EPISTLE OF IGNATIUS

',7rel
u/uicov

["

ovv

r]f iwdr\ v
kcli

iSelv

v/mas

Sta

Aafxa tov

dpLodeov
i

eTruTKOirov

wpecrfivTepcov ct^iwv Bglct2 ai-iwv]

Aafxd] dd/Ma G.

GLA;

deov d^luv g.

Smyr?i.

9.

More common
below

still

is

enirvyxaveiv Qeoii, 12, Trail. 12, 13,

S7>iyr?i. 11,

4,

Ephes.
4,
9,

Rom.
2,

1,

2,

and so also Rom. $. 'Iiyerov Xptarov enirvyxuveiv, II. 'I have seen you in the person of your bishop Damas, of your presbyters Bassus and Apollonius, and of your deacon Zotion, whose submission to the bishop and the
Polyc.
7;

in the person of.' For did comp. Ephes. 2 fit' (op rravTas vfxd9...eidop, Mart. Ign. A?it. 3, 4 and for the idea see the note on Ephes. 1 dn-eiXTjCpa. Aapa] This name occurs several times in the inscriptions, e.g. Boeckh C.I.G. 2880 MdpKOV OvXniov [<Xa]/3iai

81a]

vov

Aapd

at

Didymi

2869

TrpocprjTrjs

KXavdios Aa/xds also at Didymi; 3507 MapKoi) OvXniov Aapa napabo^ov kcu
Kavidlas Bdaarjs Ovyarepa at Thyatira; 3902 1 rep dv8p\ Aapa at Eumenia;

presbyters
I.

is

a great joy to me.'

Tj^Lcodrjv

'E7r6t

ovv

k.t.X.]
is

The
never

sentence, thus

commenced,

completed. The protasis is lengthened out in recording the obedience of the deacon Zotion (ov eyco and this record ,..'lr)o-ov Xpia-Tov), suggests a general injunction to the

Aa/xa[fi]i

3983 Ovdvaijos Aapds TKva> ao)[po)] at Philomelium. See also

284,
iv.

nos.

Ephesus

2562, 3860 and Wood's 3 (p. 6), Bull, de Corr.

Hell. vii. p. 31 1. So too on Milesian coins in the time of Nero, ti

em

Magnesian Church at large (kcu vp,lv fie 7rpeireiK.T.\.), which again branches
off into subsidiary topics

A&ma, Mionnet
p. 272.
is

ill. p.

168, Suppl. vi.

In the inscriptions the

name
Aap.d.

occupying

commonly declined Aapds

three chapters ( 3, 4, 5), the apodosis being meanwhile forgotten. At

[In one instance however (no. 3983, already given) it is declined Aa/xay

the beginning of the 6th chapter the

original protasis is again resumed, eVrel ovv iv rols 7rpoyeypap.pevois 7rpoaa>7rois

Aapddos,
(see

if

Boeckh

Keil and Franz are right Vol. III. p. 1 107) and in

;

k.t.X.,

and the long-suspended

apodosis follows, Trapaivco iv o/xovoia Qeov k.t.X., doubtless modified in form and substance by the ideas

Latin inscriptions (C.Z.L.V. 1636, XIV. 1349) we have a dative dam ATI.] On the other hand we find Adpas Adpavros (like Qavpas Qavpavros) in Suidas s.v. 'AXKp.dv. The two forms

which have intervened.

lar

For a simi-

however seem

to represent different

sentence
I

Ephes.
K.T.X.

similarly broken see eVei ovv ttjv 7ToXvnXr'i6eiav

favourite word of Ig^Kodrjv] natius when speaking of himself;

names, as Zahn rightly supposes. Aapds (gen. Aapd) is probably a contracted name, like 'Erracppas, Zrjvds,
etc.

in

as

For these contracted names see the note on Col. iv. 15.
this to

Ephes.

9,

21,

Rom.

1.

The comoccurs
;

Assuming
the

be the account of

pound

Karafjiovo-dai

also

several times in this connexion

see
11,
2).

above,
1

Polyc.
a^ios
o).

Smyrn. (comp. Ephes. 20, Rom.

12,

Trail.

word, I have accentuated it Aapa, as it appears in the editions of interpolated epistles, rather than
Adpa, as
it

is

written

frequently,

See also the note on Ephes. 2 idvncp

even by the same editors (e. g. Cureton, Dressel), in the genuine Ignatius.

n]
''

TO THE MAGNESIANS.
KCLl

Ill

(TOV

AiroWoOVlOV
eyix)

KCLL

TOV CTwSovXoV

fJLOV

SiaKOVOV

ZtoTiwvos, ov

oual/uiriv,

otl inroTaarcreTai

tw

eiri-

3 'AiroWuvLov] airoXtaviov

(not airoXovtov, as given in Dressel).

4 Zwrluvos]

Gg

sotionem

A; zononem L*

(an obvious miswriting for zotionem).

On this hypothesis, it is worth mentioning that among the names occurring on coins, inscriptions, etc., relating to Magnesia are Ar)p.r)Tptos(M ion-

coveries at
(pp.

34,

66).

Ephesus Inscr. vi. 1, 17 At least two Smyr-

nasans bearing the

;

name appear

in

net

III. p.

143), ArjtxoveiKos (ib. III. p.

history see Pape-Benseler Wortcrb. d. Griech. Eigennamen s. v. At Mag-

156, Suppl. VI. p. 252), Ai)p.d<jTparas 148), and (ib. in. p. 157; comp. p.
Arjixoxapis

(Boeckh
C.

C. I. G. 291
;

1,

of

name appears on the borne by two persons at different epochs, each at the time
nesia itself this
coins as

the date A. u.
of the

850)

that the

name

same person is written A&Meoy and Ahmcoy on different coins of Magnesia (Mionnet Suppl. vi. p. 252) and that our Damas is called
;

recorder (ypa/t/xarevy), i. e. chief magistrate of the city (comp. Acts xix. 35 for the parallel case of Ephesus)
;

Armas in the spurious epistle Antioch. The name Damas occurs also in 13. Latin inscriptions; e.g. C. I. L. VI.
14991, 2061.

mapnhtoon B&ccoy under Caracalla (Mionnet ill. p. 151), em fP B<\ccoy M&r NHT k> N under
.

em

[~p.<t>A

16722,
It
is

X.

2263,

6164,

XIV

Maximinus (ib. Suppl. VI. p. 248). In a Samian inscription, C. I. G. 2248, the names Bassus and Apollonius occur together, as here.
latter
is

probably therefore the same with the common slave-name

The
most

a frequent
in

name

in

Dama
ii.

(Hor. Sat.
v.

i.

6. 38,

ii.

5.

18, 101,
I.

places.

One Apollonius a Magnesian

an Ephesian inscription,
Inscr.
ii.

7.

54, Pers. Sat. v. 76, 79, C.

L.

appears
erreibr)

4087, etc), just as we have in Latin the forms Apella, Herma, Heracla, etc. Basil Epist. 252
II.

5042,

Wood's Discoveries
'AttoWoovlos
k.t.X.
;

3 (p. 6)

Kopcovos

Mayvrjs

and two

others, also
in
C.
I.
'

Magnein-

(ill.

(Aafias ?) as later date.

mentions one Aa/za? a famous martyr of a Euseb. H. E. iii. 36, speaking of the Epistle to the Magnesians, refers to this passage,
p.

388)

sians, are

named
Boeckh
''

a Trallian
G.

scription,
(p.
1 1

23)

k.iioW(jiVio<i

2919 b AnoWcoviov

Mdyirrjs.
3.

eW
the

o-wdovXov]
2.

(tkotvov

mas
8.
2.

Aapd pvrjprjv mentioned is

7re7roirjrai.

Da-

tius solely to

Applied by Ignadeacons see the note

;

twice

in
15,

on Ephes.
4.

spurious epistles, Antioch.

dgioOiov]

Hero
is

ZcoTieovos]

The name

is

not
it

uncommon

in inscriptions,

where

Applied again to a

bishop in Smyrn. 12. On the word generally see the note on Trail, inscr.
dt-ia>v\

Comp. Ephcs. 4
Qeov
aiov.

npeo-fivre-

piov tov

most frequently written 2omW, as In the same in one authority here. way in the inscriptions the same person is called Scort^os and Zcort^oy, Boeckh C. I. G. 202, 205. There is
also for thinking that the 2o)ra? of Euseb. H. E. v. 19 is the same with the Zcotikos of the preconfusion ceding chapter. On the

Bdo-aov k.tX]

Apparently not an
in

some reason

uncommon name
31

these parts of Asia Minor; see e.g. Boeckh C. I. G. 12, 3148, 31 5i> 3493. Wood's Dis-

112
cr/coVa)
'IriO-OV

THE EPISTLE OF IGNATIUS

ws yapiTi Qeou Kal

["

tw

7rpecrfivTpi(t)

ws

vojulo)

XpiCTTOV. III. Kal vfjuv Se Trpeirei

i XpurTov]

\xr\

(rvyfcpao-dai ty\ rfKucia

in

For the addition

see

Appx.
t

of 2 and Z see the note on Polyc.

inscr.
ovai\x.r]v\
'

cktos dgiais a-vyxp<^P^ a

Ong. Ep. ad

Afric. 15
i.

(l.

p. 28) avyxpap-evovs npo-

e.

'

enjoy

his

comi.

(pijras 7rpo(f>r)T<ov

pany
I.

see the note on Ephes.

\ee<ri.
it

Xoyois o~x^op avrals In this latter signification

yapiri Oeov k.t.A.]

The bishop

has a tendency to a bad sense,

here regarded as the dispenser of the presbyters as the blessings representatives and guardians of
is
;

like Karaxprjo-Oai, though not to the same extent. For the form -xpaadai,

For vopco comp. Trail. raacropevoi rw imcrKOTVco cos rrj

order.

13 vno(vtoXtj

instead of -xpwOat, see the notes on [Clem. Rom.] ii. 6 (pp. 195, 452),

and comp. Herm. Sim.

i.

xpa" at

>

(with the note).

The expression here

that the presbyterate
institution,

does not
is itself

mean

though XPWU occurs in the context. For the sense see 1 Tim. iv. 12 prjdeis
crov rfjs veorrjros KaracppovaVa).

an ordinance, an

of Christ, but that the presbyters order with the authority of Christ. For v6pa> XpurTov see the note on

Kara bvvapiv k.tX] i. e. having regard to the power conferred upon

4.

'

him by God the

5.

Father.'

Rom.
repico,

inscr. ^ptoroi/o/io?

for wpeo-fiv2.

III.

the note on Ephes. 'I exhort you

to respect the

a7rovipeiv] 'to pay\ as his due ; for this is the force of the preposition.
7,

all

in

like

youth of your Follow the example of your bishop. presbyters, who regard not his age but his wisdom. Your duty towards

manner

Clem. Rom.
6.

So dvrovepav riprjv, I Pet. iii. 1, Mart. Polyc. 10.

'

ov Trpoo-eikrjCpoTas]

not taking adavoiav del t&v

tt

vantage oj"';
ii.

comp. Demosth. Olynth.

poo~-

p.

20 B

rrjv eKao~TG>v

God, the universal Bishop, requires you so to act. Whosoever fails in

his

dyvoovvToav avrbv e^anarcop Kal

obedience,

deceives

not

the

visible overseer,

but the
'

Invisible.

XapjBdvoov ovtg>s Tjv^rjdrj, Dion. Cass, lx. 2 /cal avTov Kal tovto TrpocrXap^dvovres (i.e. 'availing themselves of
this

His all-seeing eye nothing escapes.' kcu vp.lv Se] you the laity of 3. the Church, not less than the
deacons.'
to presume crvyxpavOai] to treat fajniliarly? literally
'

weak point in his character') ovk kdxio~Ta KareipydoPTO (passages quoted in Steph. Thes. s. v., ed.
Hase and Dindorf). The expression ov 7rpoaiXr](p6Tas has been commonly explained 'not regarding] i. e.

'

upon]

The

word occurs

in the

N. T. once only,

J oh. iv. 9 ov yap crvyxp&VTat 'lovdaloi "Sapapeirais. The word signifies either

overlooking" but the parallels quoted suggest the correct interpretation, as Uhlhorn (p. 329) and Zahn
'
;

'to use together with another,' as perhaps in Polyb. vi. 3. 10 o-vp,^/evdovrai Kal cruyxpai irai navres oi
(1)

v. A. p. 303) have pointed out. (/". For other untenable explanations of

povap\oi rep rfjs ftacrikeias ovopart, ' or (2) to use constantly or fully or
;

ov 7rpoo~ei\T)(p6Tas see the next note. ' his youthful stavecorepiKrjv rd^ip]

familiarly,' e.g. Epict.

i.

2.

7 rats rrov

tus or condition] a slightly awkward but intelligible expression. The uses

Ill]

TO THE MAGNESIANS.
7ri(rK07roVy

"3
TrctTpos irdcrav
kccl

tov
5

dWa

kclto. Svva/ULLV

Qeov

evTp07rt]v avrco dirovejieiv^ Kadcoi- eyvwv ty\v 7rpe(r[3vTepovs ov

7rpoa-i\r](p6Ta9
g.

tovs dyiovs (paivofievr^v vewre[A].

4 dvua/xiv]

GLA

yv<l)/j.7)v

irarphs]

GLg; om.

of ro|ts elsewhere quite justify this interpretation seeesp. Aristot. Magn. Mor. i. 34 (p. 1 194) orav ijbrj Xdftjj ttjv
;

and the

veooTepiKr) Ta^Ls

was therefore

On the other only a semblance. hand Saumaise (Appar. ad Lib?', de

Pri?n. Pap. p. 57 sq, Lugd. Bat. 1645) gave a wholly different turn to the
rdtjis

rov dvSpos rd^iv, 'when he has now arrived at maris estate] which is an exact parallel comp. also H. A. ix.
:

(p.

612)
as,'

rjj

7rep\

tov
'

ttt]\6i/

a^vpcoaeL

ttjv

cwttjv

ex el T
Kara

tv

1S

f the
11
(p.

same
761)
elvai

nature

An. Gen.
ttjv
i.

iii.

supposed that vewTepucr) newly created order or institution of the episcopate,' and he rendered the sentence sicut cogpassage.

He

meant

'the

'

fiovXerai
rd^iv.
els

tov

Magn. Mo?\
tqZiv

7rvpbs 2 (p. 1183) oo~a

novi presbyteros, non ut accipientes

earn,

quae nova videtur, institutionem,

'pertain to the category of power,' Plato Phileb.

dwdpews
ttjv

rjicei

sed tanquam prudentes in Deo, cedentes ipsi.' In reply to Saumaise,

49 C
kcu

cpvo-iv,

twu yekolcov e'lXrjxe tci^lv re Dion. Hal. de Adm. Vi

Petau (Theol. Dogm. v. 8. 5, iv. p. 162, ed. Antv. 1700), while maintaining the antiquity of the episcopate against him, was nevertheless led astray by his misinterpretation of ov 7rpocrei\r)<p6Tas, not recognising'' and so reptidiating] and himself ' explained vewTepiKrj Tats novitia et He recens ordinatio et institution supposed that this new order of
'

Dent. 4 $eo-pov 8e twos 77 koWtjs Tdiv...7rapeop,evas 'to take the place

of,'

'to serve the

i.

purpose

of,'

Diod.

Sic.

25

els tt)v 7rpov7rdpao-av Kadi-

aTaadai tci^iv, 'restored to their former condition (of health and

'

soundness of
fore

limb).'

Ignatius there-

apparently belongs to the category of youth, yet his godly

says that,

though

from his years

Damas

things which the presbyters repudiated was the substitution of ap-

wisdom takes him out

gory.

of this cate-

pointment by superior standing

for

This

is

terpretation tian interpolator,

substantially the inadopted by the Igna-

free election, or in other words, of This however seniority for merit.

is

who paraphrases
ttjv

a pure hypothesis, not resting on

historical
basis.

the

words

ov

7rpbs

(paivop,evrjv

any

Both

these

dcpopuvTcis veoTtjTa,

nian translator, 'non spectant ad apparentem aetatem pueritiae ejus'; and it alone harmonizes with the preceding context, p,rj
crvyxpaadaL
It
Trj

and of the Armewho renders them

interpretations of the sentence are refuted by Pearson {V. I. p. 5 sq),

and have not been reproduced

terly.

lat-

But, while rejecting the general interpretation of the passage as given

i^XiKLa tov

cttictkottov.

by Saumaise,
piKrj Tagis,

several recent writers

vecoTe-

must be noticed however that

ttjv

have adopted his rendering of

order'
;

says, not veoTrjTa, for his veorrjs

Ignatius

(paivopevrjv
fact,

'the newly-created office or

was a

but

ttjv (paivopevrju vea>TpiKr)V

Ta^LV, for

he

was young without being youthful,

e.g. Rothe^///a>^, p. 436 sq, Uhlhorn p. 329 sq, Lipsius Clem. Rom. p. 27. Yet it is open to the most

IGN.

II.

ii4
piicrjv

THE EPISTLE OF IGNATIUS

tcc^lv,

[in

d\X
Se,

ok

(ppovi/uco

ev

Oew

(rvyxcopovvras

outw* ovk avTw

ctWa tw
ek
Tl\XY\V

TTOLVTOiV eTTKTKOTTU).
vfUia^

XpKTTOv tw iraTpl OVV 6K61VOV TOV 06\t](TaVTO^

'Ir/crod

viraKOveiv Kara fji^efjaav viroKpicriv TTpeirov early

<ppovip<p) sicut sapienti viro
(paivofJLeurjv

(om. ev

deep)

A; and

so the paraphrase of g oi -rpbs

cp'povipovs

TTjv

acpopuvras veorrjTa

dWa

irpbs ttjv ev deep <$>pbvr\<jiv\

TipJtp)

GL.

3 eKeivov]

GLA
5]
;

(which seems to have read

4
;

odv exeLvov [avrov] 6e\rjcraPTos); deov

k<xI

[Dam-Rup
obedire

al. g.

vfj.as]

A, and so

[g] irpeirov odv eartv

vpds vwaKoveiv

rep i-irco-KoTO)

vjmQv k.t.\.

ijpds

GL
5

L; audire A;

eiraKoveiv

Dam-Rup. G: comp. Ephcs.

vrrctKoveiv]
2,

Dam-Rup

[g];

where

reads e-mTacraopevoi

for viroTaaa-6/j.evoc.

ovx #"]

G; non qtwd

(less literally translated

serious objections.

(1) It dislocates

the connexion of thought.

Obviously

the words Ka6a>s...Ka\ rou9 ayiovs npea(Bvrepovs k.t.X. imply that the example

of the presbyters corresponds to the

previous injunction, whereas this interpretation

makes

it

refer to

some-

But his rendering strains the sense of and the veayrepLKTj and rdfjLs combined result is an awkwardness of expression far greater than in the traditional interpretation which I have adopted. Zahn was anticipated in his explanation by Bingham Ant.
both
;

thing quite different. (2) The words will not bear the meaning thus put

ii.

10.

'

1,

He

calls his

ordination

veooTepiKrjv rd^iv,

a youthful ordina'

upon them. might stand

'

Even though ra|ts for the 'institution' or

tion?

An

alternative rendering sug-

order' of the episcopate, the epithet vecorepiKr] cannot have the sense asIt denotes either signed to it.
'juvenile' or 'revolutionary,' but never, so far as I am aware, 'recent'; nor indeed does the form -ikos admit
this

gested by Cotelier recentem illius ordinationem'' is open to still greater This account would not objections. be complete without a reference to the interpretation by Bos Exerc. Phil, in 2 Tim. ii. 22 (p. 45), 11011 adsumentes ea quae manifesto juvenis
'

7 sq,

meaning Zahn /.

see Pearson
v.

V. I. p.
(3)
It

(episcopi) sunt
1.

munia?
I

A.

p.

304.

(ppovip<p\

Cor.

iv.

10 cppovi-

leaves

cpaivopevrjv

unexplained, for

/xoi

iv XpMTToi.

The reading which

there could be no question of appearances here, seeing that the age of the episcopal office must have been a matter of fact. Zahn (p. 304 sq)
gives

I have adopted from the Armenian Version and which is supported by

the interpolator's paraphrase seems to be required by the context. A

reference is wanted to the prudence, not of the presbyters, but of Damas

an explanation of vecorepiK^ which stands midway between that which I have adopted and that which Saumaise proposed, and inrdgis,

comp. Socr. H. E.
pev
alv,
rfj

ii.

6 avhpa veov

rjXiKLq TTpoftefirjKOTa 8e rals <fipe-

terprets

it

'the ordination of a

young

He thus brings the expression a nearer connexion with the preceding injunction, and gives a
man.'
into

speaking of Paulus when appointed bishop of Constantinople. 2. tco TrdvTcov eVtcrKOTrcol See the note on Rom. 9. Somewhat similarly

possible interpretation to

vecorepiKrj.

Polycarp Phil.

iaKovoi...iropev6-

Ill]

TO THE MAGNESIANS.
OVX OTI TOP
eTTl(TKOTTOV

115
/3\7TO JJLVOV

67Tl

TOVTOP TOP

irXava tis,

dWa
eicHoTa.

top dopctTOP TrapaXoylVeTar

to

Se

toioutop, ov Trpos ardpKa 6 \070s

tcc

dWd

7rpos

Oeop top

Kpv(pia

IV.

llp67rop ovp icTTip

fJLt]

fiopop KaXetaQai Xpia-Tia-

nequaqua?n by Petermann); nequaqiiam L (this probably does not represent any other Greek than ovx on); ovxl Dam-Rup; ov yap [g]. 6 tov aoparov
irapa\oyieTai] txt

GL;

add. deov

[Dam-Rup]; add.

tov

fir)

dvvd/xevov k.t.X. g.

has simply invisibilem (omitting irapaXoyl^eraL). however has the form toiovto); t 5e toiovtcp
Xcicdai]

to 5e toiovtov]

GLg

(which
9 na-

Gg Dam-Rup

5; vocari

LA;

anoveiv

Dam-Rup; al. A. Dam-Rup 10.

'

uevoi Kara ttjv dXr/deiav tov Kvpiov, os

to 8e toiovtov k.t.X.]

but in such a

There is eyevero 8id kovos navTcov. a reference here to the primary idea
in eniaKOTTos 'to
all,'

Him who
to.

oversee'th
for the

thus preparing the

els
TLfxrjv]

way

have to reckon not with For t6 toiovtov flesh but with God.' see the note on Ephes. 1 1 %v tQ>v 8vo. For the sense of 6 \6yos and for the
case he will

closing words tov

3.

Kpvcpta etSora.

general tenour of the passage, see

See the
l

note
'

on
':

Ephes.

21.

OeX-qo-avTos vfxas]

who desired y'oti

Heb. iv. 13 TravTa de yvuva ... tois o(p6aXuo7s avTov 7rpos ov -qplv 6 Xoyos comp. Liban. Op. I. p. 201 (ed. Morel.)
;

comp. Rom. 6

eicelvov deXco.,

whereas

here the object is a person. For this sense of diXeiv see ib. 8 deXrjaaTe Iva Ka.lvp.eis OeXrjdrJTe, with the note.
4. is
iii.

dneKTovocn kcu npbs npos dvOpanovs ylvercu 6 Xoyos, and see Wetstein and Bleek on Heb. /. c. Similar is the exprestoIs Se
abiKOJs

Oeovs

kcu

Kara

urjfteuiav k.t.X.]

The thought
vi. 6,

the
22.

same

as in Ephes.
'

Col.
'

have
3980

l sion earai avTG> 7rpos tov Oeov, he will to reckon with the god,' C. I. G.

3890, 3902

f,

3902

n,
a,

3902
3963.

0,

3962

b,

will not say an see Kiihner ellipsis for ov Xeyco oti 525 (11. p. 800 sq), Winer lxiv. p.
5.

ovx on]

comp. 3902

746.
(/. v.

It is difficult to see why Zahn ^.429 and ad loc.) should prefer

ov^i

which

is

much

less expressive.

speaks of iirei ovx or1 as not Greek but the presence of eVel can;

He

not in any way affect the correctness of the phrase ovx rt

-

tov to. Kpvcpia k.t.X. ] Probably 7. suggested by Ps. xliii (xliv). 22 avros yap yLva>o~KL to. Kpv<pia Trjs Kapdlas comp. Ephes. 15, Philad. 7. The exact form Kpvcpios does not occur elsewhere in Ignatius, or in the N. T. It is not sufficient to bear IV. the name of Christians without the
:

'

6.

7rapaXoyi'Vrai]

attempts

to

reality ; as some men profess respect for their bishop but act without re-

cheat] literally 'imposes upon with false reasoning'; see the note on Col.
ii.

4.

So [Clem. Rom.]

ii.

17 TtapdXo-

yt,o~auevovs ras evroXas 'irjcrov XptcrTov. In Apost. Const, viii. 11 is in-

The consciences of gard to him. such men are not upright for they absent themselves from the public assemblies of the Church and thus
;

God

disobey the commandment.'

o.
p,r)

voked as

cmapaXoyio-Tt.

uovov

KaXelcrdcu

k.t.X.]

82

n6
vovs

THE EPISTLE OF IGNATIUS

d\\a
teal

[IV

eivar
^

tixnrep

Kai

tives

eiricrKOTrov
ol

fiev

KaXovcriv,

XMP

^e

butov iravra
julol

irpdvG-ovcriv.

tol-

ovtol
fit]

[Se]

ovk evo-vve'&riTOi

ehai (palvovrai Zia to

/3e/3ou&)s

Kar

evToAtjv (ruvadpoi^ecrdai.
;

'.7rei

Tat tcc

Sl/o

ovv teAos tcc irpdyfjiaTa e^ei, kcll ttqokelopou, 6 te ddvaros Kai r\ faq, Kai eKCHrros
5; vocant
82

2 KdXovaiv]

G Dam-Rup
,

L;
et

Xeyovacv [g]

al.

A.

01

tolovtol 5e]
01

GL*

(L 2 but om.

tolovtol

Dam-Rup.

3 e2Vcu]

A; ol yap GL[g]; om. Dam-Rup; dub. A.

);

qui

sic cogitant

tolovtol [g]
5

K al]

GLg;

dub. A.

Many

editors

omit
1

grammar.
imKLTaL

Trpo/cetrat]

g (but

G:
tt?s

see the lower note.

it without authority for the sake of the has adjacet); proponuntur L; posita stmt A; 8 6 fxh...6 oe] L; 6 ^...6 8e G; dub.

al - irovriplas

&PXovtos

9 T <w Koa/iov toutou] GL; principis mandi hujus S t A; tou io xa/oa/tTifca] GL; so also [g]. which subg,

Comp. Rom.
Xpio-Tiavos,
I.

8 iva

aXXa

fir) fxovov Aeyco/nai Kai evpedco.

l

iiTLO-KOTrov p.ev k.t.X.]

have the

name of bishop aha ays on their lips.' But /caXouo-ii/ is an awkward expression, and we ought perhaps to adopt
Zahn's conjecture XaXoixriv (/. v. A. Scribes would be tempted p. 302). thoughtlessly to assimilate it to the preceding tcaXelaOaL, though a false

510), Clem. Horn. ii. 36, Clem. Al. Strom, vii. 13 (p. 882); evavveiSrjo-la, Clem. Horn. xvii. n. So the opposite
11.

8vit(tvvl8t]to}s,
;

38
4.

v<To-vveidt]cria,

Clem. Horn. i. 5, Clem. Horn. iii.

14.
'

It strictly, validly? explained by Smyrn. 8 exelvr} /3e/3m'a cvxapio-TLO. rjyeiaOcD, 77 vno top eViWo(3e(BaLoos]

is

connexion

is

suggested thereby. For

this use of XaXelv in Ignatius, see the

6. Comp. Bishop of London's Charge 1866 (p. 12) 'Is it too much to hope that some at least of those, who... profess an almost in-

note on Ephes.

The presence or the approval of the bishop was necessary for the validity of these gatherings. The persons here denounced held una?ithorised meetings for sectarian
ttov ovo-a k.t.X.

purposes.
is

ordinate

the Bishop's respect office in the abstract, will listen to

for

o-vvadpoL&o-dai] Great importance attached in these epistles to fre-

that practical exercise of its functions which warns them of the danger of the course on which have

they

entered
3.

'

evavvcidrjToi]

The
;

quent meeting together; comp. 7 below, Ephes. 13, 20, Polyc. 4, and see the note on Such Ephes. 13. meetings were a symbol and a guarantee of harmony. The ev

adjective

occurs again Philad. 6 comp. Ep. Vienn. et Lugd. in Euseb. H. E. v.

1,

was the special bond of unity in these

gatherings
4,
:

X apLOTLa
Philad.

see Ephes.

5, 20,

Smyrn.
V.

6, 8.

Apost.

Const, ii. 17, 49, Clem. Al. Strom, vii. 7, 12, 13 (pp. 858, 879, 882), M. Antonin. vi. 30. So evo-vveidijrws, Isidor. in Clem. Al. Strom, iii. 1
(p.

'Ail things come to an end. great alternative of life and death awaits every man at last and

The

each goes to his own place.

There

v]

TO THE MAGNESIANS.
tov
lSlov

117

els

tottov jueWei %u)peiv

cocnrep

yap

Iottlv

vofjLLoriiaTa

duo, 6 juev

Qeou

6 $e koct/ulov,

ko.1

eKacrTOv

avTcov lSlov ^apciKTrjpa e7rLK.eLfj.evov e^L, ol olttlcttol tov KOO~fj.ov tovtov, ol Se ttlctol ev ayairr] yapaKTY\pa Qeov
'

7rctTpos

Slcl

Irjcov

XpicrTOv, 01

ov eav

/urj

avdctLpeTtos
hand S X A
lI &<*]
5);
5i'

stitutes eiKova fyovei,

must have had the accusative.

if

On

the other

translate

imago sunt dei patris, as

ko.1

GLSjA;
si

g.

dC ov]

GLg

they had read x a P aKT VP' (mss, but 1 propter qnod=bi

6v

Sx

{el

nolumus mori propter enm in passione eins) A {el si nolumus pati et mori propter nomen eius). Even g introduces a Perhaps 5i' ov is the right reading. reference to martyrdom by inserting words in the latter part of the sentence, to In Philad. 7 there is a similar v. 1. hC ov (for ev qj), where virep aX-rjdeias iradetv.
however
it

can hardly be correct.

are, as

it

kind

were, two coinages of manthe unbelievers who have

8.

vopiarpaTa]

'coinages?

The

issued from the mint of this world, and the believers who are stamped with the image of God in Christ.

image was perhaps suggested by our Lord's words in Matt. xxii. 19 litihd-

^are pot to vopicrp-a tov Krjvaov similar contrast between the

k.t.X.

good

We
if

must

first

die to Christ's death,

coinage
pevois)

we would

rise

with His

life.'

and the bad

(6p6a>s Konelai koa KeKcoSomo-v (x^'s Te Kal ^p4v

'E7ret ovv\ The apodosis to 5. this protasis is lost in the subordinate

Konelo-i to}

in a noble

KaKiaTco Koppari) appears passage in Aristophanes,

explanatory
io-Tiv k.t.X.

sentence,

wo-nep

yap

This explanatory sentence again is a protasis without an On these anacolutha in apodosis.

the letters of Ignatius, see the note

Ran. 717 sq: comp. Acharn. 517. See also Clem. Alex. Strom, ii. 4 (p.
436) to re 7rapaKex a P a ytx * V0V KaL TO ko.1 biaKpiveiv, Philo doKipov
xcopi'eii>
(11.

de Execr. 6

p.

on Ephes.

1.
'

ra. 7rpayfx,ara]

the business of life?

vopicrpa ttjs evyeveias, Prol. 5. See also Jer. vi. 30 dpyvK.T.X.

433) napaKo^as to Euseb. L.

7rpoKetrai]
7TLKLTaL
1

The common reading

door''',

piov aTTobedoKcpao-pevov KaXeaaTe avTOVs

o

would mean
7TLKeiTai..

are at the

are at hand] comp. Rom. 6 6

'

pev...o de]

For to

pev...To
sc.

del

This reading however, as Zahn has seen, is the mechanical substitution of a scribe from below, where the word is used in a different sense. The life and death here mentioned are the spiritokctos poi
tual, the eternal, life

see
9.

Winer

xviii. p. 130.

tov Koapov tovtov]

x a P aK
of

Tijpa exovo-iv.

The reading

the

Syriac, tov apxovTos tov Koapov tovtov, deserves consideration. 10. ev dyairy] i.e. 'the faithful

-7

tov Ihiov tottov]

ix. 4,

Hermas Sim.
larly

and death. So Acts i. 25, 5, 12, and simi:

whose
comp.
11.

faith manifests itself in love

' ;

Gal. v.

ttlo-tis

81

ayaTrrjs

evepyovpevq.
81a *Ir)<rov XpiaTov]

Rom.

tov ScpeiXopevov tottov, Clem. see also the 5, Polyc. Phil. 9

Christ
-

is

note on Clem.

Rom.

1.

c.

Himself the X a P aicT1lP ( Heb * 3) of God, and this image is stamped upon

n8
ex^^v to
>t

THE EPISTLE OF IGNATIUS

diroQaveiv eU to ccvtov 7rddos,
rj/ULlV.

[v

to

<^}v

avTOV

OUK 6CTTLV 6V

VI.

'Gwei ovv ev
7rArjdos

Toh

7rpoyeypa/uL[Aevois 7rpocra)7rois
ev

to

ttolv

edecoptio-a

wia-TeL

kcli

rjyct7rrio-a,

GLg

fy"/"^] ^x^ v G (not 'ix w P<v, as stated by Dressel). add. episcoporum scilicet et presbyterorum et diaconorum S r

3 7rpoo-w7rots]

Similarly

translates in eo

quod antca

et diaconis. scripsi de episcopo et presbyteris

4 to irav
ay&Trri);

ir\i]6os]

GLg;

add. vestrum SjA.

If

^ydwrjaa]

Gg*

(but v.l.

dilectione \J$> x k.

any alteration were

6
ets tijttov]

made,

crycurTjcrei

better than d/yctTn?; but the versions are not of great weight in this

would be case, where

Sev-Syr
1
;

the alteration was obvious.

els tottov

GLg

the

Christian by union with the Father through Him comp. Clem. Alex. Exc. Theod. 86 (p. 988) ri tov
;

its

resumed, and at length matched with long suspended apodosis, rrapaivw

k.t.X. j
'

TrpoKopio~6evTos
L7rV...TLVOS
Tj

vopiapaTos
ZlKGiV KOI
f]

Kvpios
J

ev opovoiq Qeov k.t.X. ev toIs 7rpoyeypappevois

in

1Ttypa(pi]

ovt(os kcu 6 nta-rbs eiriypacprjv pev e^et

the persons (or rather representatives) already mentioned"* in 2 see the

:

dia

Xptorou

to bvopa tov Qeov k.t.X.

note on Ephes.

'E7rei

ovv

tt)v ttoXv-

On
of

the Alexandrian
el<c6v,

interpretation as the Xoyos, the dpxeTvirov

7rXt]6eiav vpa>v...a7reiXr](pa ev 'Ovqo-'ipGt.

The word
'

irpoo-ainov
l

napddeiypa, in Gen. i. 27 tear el<6va Qeov, see the notes on Col. iii. 10. so 2 Mace. vi. 19 avdcuptTcos]
:

more than a person'';

sonage]
Polyb.
V.

here signifies it is a peri

'

representative
107.

comp.

e. g.

avdaipeToi 2 Cor. I. els to avTov

viii. 3.

-rrddos]

a.Tvo6avelv els

XpiaTov

'irjaovv,

Comp. Rom. and see

3 erJTovv r)yepova koX avTvp6o-(OTrov (os iKavoi bvTes fiorjdeiv rois, xxvii. 6. 4 irpoQepevoi to tov
fiao-tXeoos

the note on Ephes. inscr. The language of Ignatius is moulded on that

of S. Paul; comp. Rom. vi. 5, viii. 17, 29, 2 Cor. iv. 10, Phil. iii. 10, 2 Tim.
ii.

Evpevovs TVpoau>irov (with other passages given in SchweighseuSo in Clem. Rom. 1, ser's Lexicon). 47, it is applied to the ring-leaders
'

'

11.

(see the note on the former passage). Again it was used in law-courts of

VI.

'

Well then, since

have been

the 'parties' to a suit

p.

permitted to see you all through your representatives, I exhort you to act together in harmony with the bishop, the presbyters, and the deacons who are entrusted with the ministry of Christ the eternal Son of God incarnate.

380,

Lobeck Phryn. and comp. Apost. Const, ii.

;

In all these uses it re47, 49, 51. tains something of its primary sense, and has not yet degenerated into
the colourless meaning person.' See also Meyer on 2 Cor. i. 11.
'
'

and
3.

Conform yourselves to God, love one another. Let no divi-

4.

rjyd7T7]cra]

welcomed, embraced?
refers

The word here

to

external

sions arise
'E7rei

among

you.'

ovv k.t.X.]

The

protasis

which commenced with the beginning

of 2 'E7ret olv
fii-ia>8qv

k.t.X. is

here

tokens of affection, according to its see the note on original meaning Polyc. 2 to. decrpd pov a r}ya7rrjo~as. Though the versions favour the
;

VI]

TO THE MAGNESIANS.

119

irapaivui ev ofdovoia
7rpoKadr\jjLvov

Qeov o~7rovBa^eTe TcavTa Trpacrcreiv^ tov eTTivKOirov eU tvttov Qeov teal tlqv
avveZpLOv twv aTroo'ToXcov, Kai

7rpo~l3vTepc0v eis tvttov

NDD1D2 S
stand for

(where the word

tvitos,

thus transliterated into Syriac would naturally not for tottos; see Payne Smith Thes. Syr. s. v.); tanquam

(thus taking the Syriac

word

to represent tvitos).

The

authorities are just the

same, where the phrase recurs in the next line. See the lower note. 7 (TvvehpLov tQv airo<TTokwv'\ GLg Sev-Syr; angelorum consilii S r tanquam angeli (an erroneous rendering of ND?D> which differently vocalized signifies rex regis
;

or consilium).

reading dydTrr), no great stress can be laid on the fact, since there was every temptation to recur to the fre-

Xcov

comp. Apost. Const,

els

ii.

26

rj

8e

Trvevparos TeTiprjcrOco vp.lv... ol de TrpecrfivTepoi els

diaxovos

tvttov dyiov
TCOV

quent Ignatian combination niarei

Kai
dya.7TTj.
'

TVTTOV

TJpcOV

aTTOCTTokcOV

VeVO-

picr6cocrav...ai

zn godly ev opovoia Geou] 5. concord''; comp. 15, Philad. inscr., where the same expression occurs. So too evonjs Qeov see the note on
;

dpcpavol vpcov els tvttov tov 6vo~t.ao~TTipiov Xe-

re

XVP aL

KaL

As the Xoyiadcocrav. in the Constitutioiis

whole context abounds in re-

Philad.
6.

8.

miniscences of this passage of Ignatius (see the notes on npoKad-qphov

above, and on dvev tov iraTpbs k.t.X. 7), it is another very strong confirmation of the reading adopted (though the word tottov also occurs
in the context, 28, as quoted in the

TrpoKa6rjpevov\

So

TrpoKadi^eadat.

is

used of the bishop, Clem. Horn. Ep. Clem. 12, 16, iii. 64, 66, 70, 72. Comp.
ii.

Apost. Const,
prjpevos,

TrpoKaOe^eadco vpcov

26 6 yap eirlcrKOTTOs cos Qeov dla rerc-

a passage obviously mould-

next note).
also

Zahn quotes Barnab.

Qeov.
iii.

19

ed
voiv

after Ignatius (see the following

VTTOTayrjarj] Kvpiois cos tvttco

See

notes).

The same word

well be

rrpoKadrjpe-

Clem. Horn.

62,

where the

may

understood with

the following tcov TrpecrfivTepcov, as it is used of the presbyters just below ;

povapx^a of the episcopate is represented as the counterpart to the povapxia of God, and the people are

but with

tcov diaKovcov

it

is

necessary

to supply

some other word, such as

bidden to honour the bishop elKova Qeov. In Apost. Const.

the bishop
:

cos
1.

c.

avpnapovrtov, according to the sense. The clause TreTTiaTevpevcov k.t.X. is

added by way of explanation, seeing that they have been entrusted

etc'
els tvttov]

'

vpcov eV/yetos 6ebs peTa Qeov, with more to the same is the effect comp. ib. ii. 30.

is

called

He

highest earthly representative of the

spiritual power:
7.

whole
570
Ka\

to

sq).
3,

Trail.

seems best on the read with Zahn (/. v. A. p. See the parallel passage where the right reading is
it

So

crvvebpiov tcov aTTocrToXcov]

This

comparison exactly corresponds with the parallel passage already quoted, Trail. 3, where the presbyters are

tov

eTTiaKonov

bvTa

tvttov

tov

Trarpos, tovs de TTpetrftvTepovs cos crvve-

compared to 'the council of God and company (see the note on crvvdeo-pov) of the Apostles.
5

Spiov Qeov Kai

cos

avvheapov anoo~To-

Ignatius

is

120
TCOV

THE EPISTLE OF IGNATIUS

ZlCLKOVUOV
>

[VI

TtoV

6/UOl

yXvKVTCCTWV,

7r7rLCTTeV^.6Va)V
rjv

SictKOviav
kcli

h](rov XpicrTOU, 69 irpo aicovoov irapa iraTpt

ev reAei icpdvr].

irdvres ovv ofdorideiav

ko.1 /uLrjSeis
'

Qeov AafiovcrapKct

res evTpeirecrOe d\\/}\ous 9 7reVw tov TrXtjcrioVf

1

Kara

pAe5

dW
ets

ev

Irjcrov

Xpio-Tco
(tfn

d\\t]\ovs
KDBItDH) Sj

diaKovojv]

GLg;

add.

tvttov

tCov

aToaroXiou

vKH

(which does not continue the quotation further); add. in for mis apostolorum A (where again fcc.DG1tD is taken as standing for tvwos). Sev-Syr omits the ante i irpo alwvcov] G clause /cat ruv dt-aKovoiv tQ>v ifiol yXvuvTOLTiov.
;

saecula

L;

irpo

ai&vos g (but ante saecula

ribui.
7rarpt]

1);

perpetuus A.
r< irarpl g.

Sev-Syr has a plural,

4 evrpttreo-de
a\\if]\ovs

but

it

depends on

G;

aWrjhovs]
irecrde

evTptirecrde

dXX^Xots

G;

veneremini

adinvicem L*;
5
'

ivrpe;

Dam-Rup

al.

see the lower note.

tov]

Dam-Rup

rw G.
dWrjXovs did

'ItjctoO

Xptcrcp]

GS 4 [A]

XP L<JT V lyvov g; XP L0 T(? Dam-Rup.

estote

ttclvtos dyairttTe]

GL

Dam-Rup;
cos

inter vos

omni tempore S 4
Qeov,

picturing to himself the gathering of the church, where the bishop and presbyters are seated on a dais, the

bianovovs
cos

[Xptcrrou]
/cat

Polyc.

Phil. 5

Qeov

XpioroG

8icikovoi',

bishop occupying the throne in the centre, and the presbyters sitting round (as in the Basilican arrangement) so as to form a corona; comp. 13 below a^ioirXoKov 7rvevp,aTi<ov
o~Te(pdvov tov irpecrfivTepiov vp.cov (with

comp. 2 Cor. xi. 23, Col. i. 7, 1 Tim. iv. 6. This seems the most probable Otherwise it might interpretation. be explained 'a ministry in which Jesus Christ Himself served,' for He

became
5)
;

didaovos irdvTcov (Polyc. Phil.

the

note).

See

also

the
tov

note on
eiricrKOTVOv,
is

Phllad.

crvvehpiov

comp. Matt. xx. 28, Mark x. 45. For the comparison of the deacon to Jesus Christ, which is involved in
this latter interpretation, see the note on Trail. 3.
3.

where again the reference

doubt-

less to the presbytery. Comp. Aftost. Const, ii. 28 to2s Se irpeo-fivTepois... durXr) /cat avTols a(popiecrdco r) p.olpa
els
cov

ev reAei]

Heb.
I

i.

eV

tcov -qp.epcov tovtcov, ix.

26

eirl

eV^aroi; crvvTeXeia
x.
1 1

X^P IV T ^ v TOv Kupt'ou aVooToAcoi/, /cat tov Tonov CpvXdcTCTOVO-lV .eCTTl

.

tcov

alcovcov

comp.

Cor.

els

yap crvvebpiov /cat fiovXr) tt)$ KK\r]o~ias. The presbytery are again compared to the Apostles. Trail. 2, Smyru. 8. The text of the Syriac (followed by the Armenian) seems to have been
altered deliberately, in order to pro-

ovs Ta Te\r) tcov alcovcov KUTrjvTrjKev. See also Ephes. 1 1 eo-\aToi Kaipol

(with the note).

i.

o~xaTcov tcov Kaipcov r\ irapovaia tov vlov tov Qeov, TOvriaTiv ev tco TeXei ecpdvr) r\ apx*)-

IO.

Zahn quotes

Iren.

oporjdeiav Qeov]

moral conformity
I

duce what appeared suitable comparison.

2.

to

be a more
'a service
:

with God'; comp. Polyc.

rots-

/car'

biaKovlav

'I.

X.]

i.e.

tinder Jesus Christ] as their Kvpios comp. Trail. 2 tovs Smkovovs ovtos
[xvaTijpicov 'lt]aov

avdpa /caret 6fxorj6eiav Qeov AaAei (with This parallel passage the note). shows the meaning of the expression It is not 'godly conformity here.

XpiaTov,

Smym.

IO

among

yourselves,' as

Zahn takes

it,

VI]

TO THE MAGNESIANS.
jULtjSev

121

$ia ttclvtos dyairdre,

v^ids jULeplarai,
Ka6r]fJLevois els

<ttw ev vjmv o $uv/i(Ttcu

eTTMTKOTru) kul toTs ttqo-

d\\'

evcodriTe

tw

tvtcov kol

SiSa^v
ovre
$i

d<pdap(rias.

VII.

'

Mcnrep ovv 6 Kvpios avev tov Trarpos ovSev

wj/],

o eTToir]orev [fjwwjueyos
om. g
dAX'
(here, but
it

eavrov ovre Sid tcov

is

represented in the context).

iesu christi.

abridges the whole sentence

7

ev...

ay air are into sed amore

eiricrKOTq) /cat rots

TrpoKadrjixivoLs]

GLS Dam-Rup
X

6;

eirLCXKOir^

ry

TrpoKaOrj/ievu)

A; ry
The

e7ricr/c6 7ry

g (omitting
8 of
ryTTOj/]

/cat

rots 7rpo/c.

and substituting

v-rroTaaao/xevoL t<$ 0e<2 /c.r.X.).

(but carelessly written)

LS 2

tottov

Dam-Rup;

al.

g.

rendering

from a misunderstanding of the Syriac KTflj which differently vocalized signifies exemplar and obtutus. 9 odu] GL* 6 Kiptos] GLg; add. tj/jluv Dam(but om. Lx ) g Dam-Rup; 5e S et A.
conspectum
arises
;

bomun

Rup [SJ
r}vo}fxvos

[A].

10

iroir}<rev]

GL[SJ Dam-Rup

faciebat

A;

7rotet

[g].

uv]

GL; om. S X A

[g]

Dam-Rup.
ye do nothing without your bishop and presbyters. Let no man study but let there be any private ends one common prayer, one common
;

and
0eoi),
4.

might suggest.
Ephes.
i,

as the preceding ev opovoia Qeov See also piprjTal

Trail.
1.

aAA.77A.ous-]

The reading dAX 77ivrpiiveo-dai

Aots

must be wrong, as

mind,

takes a genitive or an accusative (in Ignatius only the latter), but never

a dative. Though times has a dative,

ent meaning,
*
'

alo-xvveo-Qai
it is

somediffer-

one common hope. Jesus one be ye therefore one. Gather yourselves together as to one Temple, even God; as to one Altar,
Christ
is
;

with a

to
\

on account of be out of place here.

lar error in the

be ashamed al,' or a sense which would

There Greek MS,

is

a simi-

Trail. 7

even Jesus Christ, who came forth from One and is in One, and returned to One, even the Father.' See avev tov irciTpos k.t.X.] 9. viii. 28 an epavTov ttolw ouSeV, John
dXXci K.ada>s edida^ev pe 6 XaXco (see 8 /carat rravTa
iraTijp,

(pvXaTTecrOe ovv rols toiovtois. Kara crapKa] i.e. 'so as to love

Tavra

and

evrjpeo-Trjcrev

hate his neighbour by turns, from

which
el

is

a reminiscence of the con-

merely human passion.' It is opposed to Sta ttcivtos ayairare. 8. th tvttov k.t.X.] i.e. 'both as an example and as a lesson of inIn Rom. vi. 17 we corruptibility.' have et? tvttov diSaxys. The idea of
acpdapo-la

text of this ov

same passage) comp. x. yj

;

epya tov naTpos pov k.t.X. See also Apost. Const, ii. 26 as 6 ovdev. tu XptaTOS, ttolcov d(/)' eavrov
7rotc5 to.
ii. 30 apeo-Ta 7roiei tc3 7rarpt iravTore, a>s yap Xpiarbs avev tov ivarpos ovdev ovtcos ov8e 6 dicucovos avev tov

in Ignatius {Ephes. 17, Philad. 9; comp. Polyc. 2) is not merely immortality, but moral incorruption as carrying with it im-

Troiel,

mortal
17.

life

see the note on Ephes.

(passages referred to by is a remiJacobson), where there niscence at once of these passages in Ignatius and of the sayings in S. John's Gospel on which they are
inio-icoTrov

VII. 'As the Lord Jesus did nothing without the Father, so must

founded.
'

10.

rpw/xeVos Sp]

being united'with

122
a.7ro(TTo\o)v,

THE EPISTLE OF IGNATIUS

outws
fur]Se

[vn
kcci

v/meTs

avev tov 7rL<TK07rov

^.r]Se

twv

7rpor/3vTpcov

fxri^ev

TrpdaaeTe'

7reipaa"r]T6
\iia

evXoyov

tl <paiveo~6ai ISia v/uilv

a'W

ttl

to avTO

Trpocrev^r], fxla Sevens,

TY\

eh

vovs, jiia i\7ris, ev dya7rr\, ev

'

X a P? TV
I

(*>lA(JOfJ.(Jp,

09 eCTTLV IrjCTOVS XplGTTOSy OU CCflBlVOV

om.

nod tlou irpeafivTe'piov]

fxrj

GLA;

Dam-Rup

[g] (but

g continues

prjdc irpeafiv-

repos,

Slolkovos,

p,r] Xai'/cos).

1 irpdacreTe] irpdcGeTai

G.

3 (palveadai] qbaiveade

G.

v/uuv] txt

GLA Dam-Rup (but

dfxeivop ovdev iariv]

the quotation ends here);

;

add. seorsim ab

episcopo Sj (an accidental repetition

from the preceding sentence ?) al. g. 5 6s] quod (the antecedent being gaudio) L; 6' Antioch 1 ; eh G; al. Ag: see the lower

note.

GLAg

(but ovdev for ov6iv)\ ovdev

6vp.7]d-

Him'; comp. Smyrn.

fjvoofxevos
1.

ra

srarp/j

3 nvevpaTiKas said of Christ.

ovtcos
ii.

Const,

fJLTjde voxels /c.r.X.] Apost. 27 ovtcos Kal vpels avev tov

iTTLO-KOTTOV

pt]8iv

7T0ielT.

The
2, 7,

pre~

cept occurs again Trail.

7,

Philad.
i.e.

Smyrn.
2.

8.

and els, and two extant readings, explains both. For the confusion of o and os in the text of the Ignatian Epistles, see below 10, Trail. 8, 11. (2) This attraction accords with the idiom of these epistles elsewhere see below IO p.eTa(3dXecrde els veav
;

pjqhe

neipdarjTe K.r.X.]

'do

vp,r]v,

os ecTTiv 'lijaovs XpicrTos

(v. 1.),

not struggle to persuade yourselves that anything is right and proper

15

eppcocrde ev 6p.ovola.Qeov iceKTrjpe-

voi ddiaKpiTov 7rvevp.a, os eariv 'irjaovs

which you do by and for yourselves.' For the word evXoyov itself, compare Smyrn. 9 and for the sense, Ephes.
;

XpiaTos

comp. Trail.

1 1

tov Qeov

evcoaiv enayyeXXou,evov, bs

ecmv ovtos

1 1

x^P^
3.

tvtov

[xrjdev

vplv 7rpe7reVo).

(where however there is a various reading), Ephes. 9 did ttjs firjxavfjs..,

bs eo-Tiv aravpos (with the note).

eVi to avWoi]

sc.

avvepxopevois
is

The
to

yi.veo-&G>.

The

sentence

studiously

passages,

15,

Trail.

11,

seem

terse, the

words being thrown down singly, and the reader left to supply Zahn (/. v. A. the connecting links. p. 345 sq, and ad loc.) would connect

show
tjj

that the relative refers not to

'

x a P9- T Jl dp,cop.(o, but to the whole This perfect idea of the sentence, unity is Jesus Christ' Compare the
still

dXV

eVi to civt6

words; but

this

me

so forcible.

A similar alternative
ii.

with the preceding does not appear to

stronger expression, Ephes.

'

14
de

dpx*} h^ v irifTTiSf TeXos 8e dydnrj dvo ev evoTTjTL yevop,eva Qeos

to.

eariv.

as to the connexion of eVi to avrb with the preceding or following words

The reading
sion

els is

part of the confu-

presents itself in Acts

5.
777

47,

iii.

1.

which extends over the following clauses in the existing Greek text.
6.

x a PRdp.cop.a>

k >t.X.~\

See

Ephes.

as

els

eva k.t.A.]

Looking
can be

at

inscr. ev
os]
1

x a P9have ventured

the
to substitute

authorities, there

little

this reading, though there is no direct evidence in its favour, for two reasons.
(1)

I think, that the passage should be so read. (1) The word eva slipped out of the extant Greek text

doubt,

It

stands mid- way between the

of the genuine Ignatius in the

first

VIlJ

TO THE MAGNESIANS.
iravTes w?
m

12^

ovdev ecrTiv.
ai?
7ri

ev

ek eva vaov awTpe^ere ^Qeovf, 6uo iao~Tr]piov, eiri eva '\y\<tovv XpiGTov tov
ek eva ovra Kai ^wpr\-

d<p'

eVos TTotTpos 7rpoe\6ovTct kcu

(ravra.
6 ovdev'] earepov [Antioch]. (not ovdev as in Dressel). Travres] txt els] GLA; eh els g. [Antioch]. eva] LA; tov [g]; LAg; add. ovv om. G. crvvrpix T Qeov\ GL; deov crvvTpex eT S' Qeov] GL[g]; om.

A.
(but
v.
1.

7 eiri ev]

(eirl,

not

eirel

ws iwi eva); in

unum L x

(but

as suggested in Dressel's note). L2 ut hi umim); us errl eva

eiri

eva]

g*

om. A.

clause, owing to the combination of similar letters ooceiceN&N&ON, while

Horn.

V.

21

cocrnep
els

6V opyavcov tcov
ray tcov
votjtlov

r\p.eTepa>v

o~a>p,aTU>v

the

word eh found

its

way by a

(pepeTai crvvovalas,
cos ivpos o~Ta.Bp.rjv

reduplication (eiceic) into the text which the interpolator had before him. (2) The cos before eirl eva 'irjaovv Xpiarov must be rejected, as an ob-

Athenag. Sllppl. 3 1 tov Qeov K.avovieTai,

55
(1.

Orig.
Xaov,

c.

Cels.

i.

p.

370) tuvtu

7rpo(fiT]Teveo~dai cos irepl

evbs tov oXov

Macar. Magn.

vious addition of the scribes in

some

els p.eyaXo7roXiv

iii. 13 (p. 85) cos KaTanXlvas Trjv eprjp.ov

:

copies both Greek and Latin, which the supposed parallelism of the clause would suggest, but which really destroys the

and, as regards classical writers, see Kiihner 451 (11. p. 479). The omission would assist the corruption
of Qeov into Qeov.

meaning of the sentence.

Jesus Christ Himself is compared to I the one altar. suspect however that a still further change ought to be made, and that Qeov should be read for Qeov as to one shrine,
'

This refers not Divine generation of the Son, but to the mission on earth; for it
8.

rrpoeXBovTa]

to the

corresponds
setting

to

^cop^a-aiTa,

as
;

the

out

to

the

return

comp.

even

to

God.''

In

this

case the

shrine {vaos) would be compared to God the Father, and the altar or

John xiii. 3, xvi. 28 (quoted below), where e^eXBelv answers to irpoeXBelv See also the note on -rpoeXBcov here.

court of the altar (BvaiaarqpLov) to Jesus Christ. Thus the image gains in distinctness ; for the access to the former is by and through the latter.

in
as

8.

eh eva 6Vra] For

this preposition,

describing the absolute eternal union of the Son with the Father,

Comp. Clem. Rom.

41 ep.ixpouBev

comp. John
tov iraTpos.

i.

18 6 cov els tov koXttov

i.

tov vaov npos t6 BvaiaaT^piov, and see the note on Ephes. 5. For the Bvatao-Tripiov in connexion with Christ
see Heb.
xiii.

See also John

is

\6yos

r\v

ixpbs tov Qeov.

XooprjaavTa] SC. els eva.

As

at the

10,

where perhaps

it

signifies more definitely the Cross ; and for the general complexion of

commencement istry He came

of His earthly minforth from One, as

For the the imagery Heb. ix. 6 sq. omission of els before Qeov (if this
reading be adopted) comp. Joseph. B. J. ii. 8. 5 KaBcurep els ayiov ti Tep.ej^oy TrapayivovTut to 0eL7rvr)Ti]piov, Clem.

is eternally with One, so also the close of this earthly minisSee estry He returned to One. etc tov pecially John xvi. 28 e^fjXBov

He

at

iraTpos

nal eXrjXvBa

els

tov <6ap.ov'

irakiv d(pirjp.i tov Koafxov *ai

nopevo-

124

THE EPISTLE OF IGNATIUS

VIII.
Mrj 7r\avaar6e Tafc irepodo^iais
el

[vni
/ur/he fjivdeu-

\xaoriv Tois waKaiols dvuXpeXecriv oucriw

yap ^e^pi

vvv

Kara lovhdiafiov
(pevcti.

(^utfjievy

ofjLoXoyovixev
7rpo<prJTai

X aP LV
kcltcc

^ri~

ol

yap deioraroi

XpiaTOv
L;
vop.ov

ir\avaa9e] TrXavaadat. G.

3 lovdal'a/xov] judaismtim
[g].

lovda'CfffWV
'iTjcroi/e]

G; judaicam
G.

GLA;

ivTrpeofxevoi

legem A; uofiov lovba'Cnov i-qaovv XP L ^ T V S Sev-Syr 2, 7. 6 u7ro] G; dwo g.

4 Xptcrroj/
5 e/*7n'e6/Ae'Oi]

auroG]

GL

Sev-Syr

rov TTarepa, comp. Xlll. 3 aVo Qeov i^rfkOev nai npbs rov Qeov vnayzi ; and for x co P 1 a avTa alone, see John xiv. 12, 28, nopevofiai npos rov narepa, xvi. IO, 1 6, 1 7? V7rayoo npbs top
fiat tvpos
'

epeis Kai /xa^as- vopuKas ne pucrraao, eiaiv yap dva>cpe\el.s kol jidraioi. These parallels

are important because they

serve to indicate the type of heresy

narepa.

'Be not seduced by false and antiquated fables. If we still live after the manner of Judaism, we avow that we have not reVIII.
doctrines

which Ignatius has in his mind. It belongs to the same category with the heresy of the Colossian Church (see Colossians p. 73 sq), of the Pastoral Epistles, of the Apocalypse, of the Catholic Epistles,
It
is

ceived grace.

Yes, the holy prophets

and of the Cerinthians. Judaism crossed with Gnosti-

themselves lived a life after Christ. For this they were persecuted, being
inspired by His grace, that so in the time to come unbelievers might be

cism.

The

'antiquated fables' are

:

convinced that there is one God who manifested Himself through His Son Jesus Christ, His Word that issued forth from silence and did the will of the Father in all things.' 1. See the note on p,rj nXapaade]
Ephes.
tols
16.

probably myths relating to cosmosee above, gony and angelology I. p. 360 sq, and Colossians pp. 89 This account sq, 101 sq, 109 sq.
of

the heresy

here

contemplated,

which is suggested by the parallels above quoted from S. Paul, is also demanded by the context of Ignatius himself.

He

warning against

erepodo^iais]
6.

So

erepodo^elv,

concludes

with

begins here with a and he a similar warning

erepodotjiat,

Smyrn.

The words

are at least as

old as Plato (Theact. 190 E, 193 d), but do not occur in the LXX or N.T.

These two 11). he connects closely together ( 11

against Kevoho^ia (
Se...#e'Aa)

ravra

vp,as

jxr]

ep-neaelv els

These are perhaps the earliest examples in Christian writings, though

erepodogos occurs in Philo de Sobr.

ra ayKiarpa

rfjs Kevodotjias),

so that he

13
ii.

(1.

p.

403)

and

in

Josephus B. J.

unquestionably has the same foe beYet in fore him from first to last. attacking this foe, he condemns two
things:
first
i.e.

8. 5.

810), Judaizing

pivdevpaaiv
iv.

k.t.A.]

Comp.

Tim.
I.
:

practices,

7 ypaco8eis pvdovs Trapairov, Tit.

p.r)

14

7rpocrixoi>TS 'iouSaiKojs' fxvdois

ritual,

and

p.a>pas de

for dvcocpeXea-iv see Tit. iii. 9 ^rjT^aeis koi yepeaXoyiai kul

manent more especially the observance and secondly, of sabbaths ( 9) Docctic views, which are directly met
;

the doctrine of the perobligation of the Mosaic

VIIl]
'

TO THE MAGNESIANS.
$ia

12

hjcrouv eVr\crav.
V7ro
Trjs

tovto kcu
eis

e^Lco^6r]0'av, efxirveoixevoi

^dpiTO^ [a^TOi;] 7r\rjpo<popridfji/ai toi)? oti eh 0eos ecrTiv 6 (pavepvovas eavrov hid direiQo\jvTa<i) Iriaov Xpicrou tov vlov ctvTOv , 69 icmv ciutou Aoyos
3

to

om.

Ag.
2
;

Xoyos]
ov

txt

Sev-Syr
d\X'
ovcria

add.

atdios

ovk

GL
icrriu

Tim-Syr
XaAcas
note.

paraphrases
(pdovr/pa

Xoyos

pyros
detKrjs

ovcn<Jo5r]s,

ov

yap
the

ivdpdpov

d\X'

ivepyeias

yevvr\TT\

see

lower

in

the words

7rerrXr]po(p6pr)o-6e

iv
),

rfj

yevvrjaei kcu

iraOei k.t.X. (

1 1

hav

expectation of a coming deliverer and a redemption.' So also Philad.

5
kcli

ing been alluded to previously in

(i.e.

9 ov

tovs 7Tpo(pi]Tas 8e aya7ru>pev

r)ia

tov 6a.va.T0v avrov) rives apvovvrai. The foe in question therefore was

ro KaX avrovs (Is to evayyeXiov Kar-qyyeXKevai <a\ els avrov iXni^eiv kol avTov
avap,evecv
^

For the Docetic Doceto-judaism. element see above, 1. p. 363 sq, and
on
Trail. 9.
2.

(comp.

ib. 9).

See too below

ovres k.t.X.

0L

TrpotprjTai

fiadr/ral

For
vvv l

the

uexP L

when two or

passed grace was revealed.

3.

'until now,' i.e. three generations have since the true doctrine of

'Itjctovv (rjv
;

expression Kara Xpirrrov comp. Philad. 3 (with the

see

and for the preposition note) the note on 1 above.

5.

81a

tovto

k.t.X.]

The
xi.

same
16, 25,

Kara

lovda'io~p.6v]

There cannot

idea which appears in Heb.

be much doubt about the reading

superfluous v6p,ov in the extant Greek text of Ignatius is an
here.

The

26, 35 (and throughout this chapter generally): see also Clem. Rom. 17
iv dipfxacrLV alye'iois
pieTraTrjcrav,

ko! p.r)XcoTa7s rrettjv

obvious gloss; and the substitution of the 'Jewish law' in the Armenian Version and in the interpolator's text is a not less obvious Zahn however reads paraphrase.
Kara,

K7)pvcraovTes

eXevaiv

TOV XpiCTTOV.

Zahn quotes Iren. iv. iduoxdrjo-av] 33. 9 'similiter ut veteres prophetae

sustinentes

vbp.ov

lovt)a'io~p.ov

{couev

and

is

passage
this.

persecutionem etc,' a which closely resembles

disposed to take lovba'lo-pbv as a cognate accusative with (r v a construction which Pearson {ad loc.)
t

ip.7rveop.evoi k.t.X.]

Comp.
nepl
ttjs

Pet.

i.

IO sq npocprjTai

01

els

vp,as

o~p.6s,

For lovda'isuggests only to reject. denoting conformity to the external rites of the Jews, see the
notes on Gal.
i.

XapiTos
els

7rpo(pr]Tevo-avTes,
rj

Tiva

ipavvwvres nolov Katpbv idrjXov to iv

iav-

avTols Trvevp.a Xpio~Tov...ovx

toIs

13,

ii.

14.

vp.lv

opoXoyovpev
less

k.t.X.]

had

in his

mind

Ignatius doubtGal. v. 4 Karrjp-

where
tius

be birjKovovv avrd k.t.X., there are several ideas in

common
;

iv vop,co yqdrjre ano Xpiarov, oiTives diKatovaBe, ttjs x a P LT0S 6 tjeTrecraTe (comp. ii. 21 ovk aderoi rrjv ^dpty roG Qeov). For x^P^i as the central point of the Gospel dispensation, see the note on Col. i. 6.
4.

see the note on

with this passage of Igna 9 irapiav r\yeipev

>

k.t.X.
(piJTai,

Comp. also Barnab. 5 ol irpoan avTov exovresTr/v X"P IV

els

avrov inpocpqTevo'av. tovs direidovvTas] Not the con6. temporaries of the prophets themselves, but disbelievers in later ages,

Kara Xpicrrbv 'Ir/aovv]

'

i.e.

in

126
ct7TO

THE EPISTLE OF IGNATIUS

kcito.

[vm

ayfjs 7rpoeA0tov, 6s 7rfJi^apTL avTOV.

I

iravra evripecTTYiaev tco

Kara

iravra.

evTipiarricrev']
;

ptaT7]<Tev

g (mss)

in omnibus

placuit

secundum omnia beneplacuit L Travra Karevain omnibus grains Tim-Syr Sev-Syr

;

fuit A.

who

fulfilment
selves
:

could test the prophecy by the and thus convince themsee

i

(2)

This reading

is

ed

to the context.

It

better adaptcorresponds to
dici
;

Pet.

1.

c.

For

7j-At7-

the previous 6 (pavepwaas eavrbv

'It](tov

po^opeli/,

Ho convince]
iv.

see the note

on Colossians

12.

8. \6yos dno o~iyrjs 7rpoeX#a)V] This reading has been altogether neglected by editors (before Zahn), but de-

follow, evrjpeo-rrjaev ra nepIt is also more con\jsavTi avrov. sistent in itself; for 0-177) and \6yos

and it which

Xpiarov, which it explains aptly introduces the words

text,

serves to be preferred to the common \6yos dtdios ovk drrb criyfjs 7rpoe\the following reasons.
It

are correlative terms, \6yos implying a previous aiyij comp. Iren. ii. 12. 5
:

6c6v, for

has higher authority than It stands in the oldest extant form of the text, that of the Armenian Version, and in one of the
(1)

the other.

'impossible est Logo praesenteSigen esse, aut iterum Sige praesente Logon ostendi; haec enim consumtibilia sunt invicem etc' (3) It accords entirely with the lan-

earliest

extant

quotations, that

of

guage of Ignatius elsewhere, where

the period before the Incarnation is described as God's silence ; Ephes.
19 pvo~Tijpia Kpavyfjs ariva iv ij(rv)(La 0eoi errpdxdr]' nSs ovv icpave pa>drj',
(see the note there).

Severus (Cureton C. I. pp. 213, 245). Severus even comments on the expression; 'This (statement) that He

proceeded from silence means that

ineffably begotten by the Father etc' It is clear therefore that he had this reading before him, and it may be inferred from his silence that he was not acquainted with any other. This fact is the more important as Severus elsewhere {Rom, 6) mentions a various reading

He was

There

is

the

same contrast between the 'silence' and the 'manifestation' here.

(4)
a't'Stof

The

insertion

of the words

ovk, if spurious, is

much more

easily explained than their omission,

if

genuine.

transcriber would be

compares the ages of The paraphrase of the interpolator leaves some doubt about his reading: but inasmuch
as there
dtdios,

in Ignatius and different MSS.

sorely tempted to alter a text which lent itself so readily to Gnostic and

other heresies.
tion

The forced interpreta-

nothing corresponding to is hardly likely to have omitted, I suppose that in his text also di'Sio? ovk were wanting. He
is

which he

seems

after his

wont

to

have substi-

which Severus (as quoted above) is obliged to put on drrb aiy fjs irpoiKdaiv shows how distasteful the expression would be to orthodox ears. The interpolation should, I think, be assigned to the fourth or fifth century. About the middle of the fourth century

tuted for the Ignatian language \6yos

drrb o-Lyijs npoeXdccv,

which savoured

strongly of heresy, another expression which squared with his ideas of

Marcellus propounded his doctrine, which was assailed by Eusebius as Sabellian. The attacks of Eusebius

orthodoxy.

show that Marcellus expressed his views in language almost identical

VIIl]

TO THE MAGNESIANS.
245).

127

e. g.

with this statement of Ignatius': see Eccl. Theol. ii. 9 (p. 114) a )

This sense would correspond

systems, and
it

to the use of similar expressions in

MapKeXXos eYoA/xa

vTrorideadai, 7raXai

various Gnostic

is

pev Xeyotv elvai tov Qeov Kai riva f)o~va T <? Qeco vnoypdcpcov iavrco, X<- av

recommended
by the

to a certain extent also

;

kcit

avrov Ke1vov tov

tcov dOeoav alpe-

parallels in Marcellus comp. also Tatian ad Graec. 5 ovtco ko.\ 6

K
ttjs

(tkdtcov

apxqyov

(i.e.

Simon Magus,

Xoyos TvpoeXBcov
Swdpecos.

tov

TvaTpos

as Pearson, V. I. p. 420, rightly supposes), os to. adea 8oypaTia>v dnecpaivero Xeyatv, 'Hv Qeos Kai triyrj' per a Se
ttjv uiyr\v Kai ttjv rjo-vxiav irpocXdelv tov \6yov tov Qeov iv apxf] ttjs koo~-

not suit accord with the language of Ignatius

But nevertheless it does the context, nor does it

poirouas 8pacrTLK7J

ivepyeia

k.t.X.

It

elsewhere. As Logos implies the manifestation of Deity whether in His words or in His works, so

seems probable indeed from this and other coincidences (see Smyrn. 3), that Marcellus was acquainted with the Ignatian Epistles. See also on this procession of the Logos from Silence the passages quoted from
Marcellus,
(p.
c.

Sige
ii.

is

12.

the negation of this (see Iren. quoted above). Hence the

'

proceeding from silence' might be used at any point where there is a sudden transition from
expression

non-manifestation to manifestation
e.g.

Marcell.
i.

ii.

Eccl. Theol.

20

(p.

2 (pp. 36, 41), 100), ii. 8 sq

iii.

Wisd.
o~ov
tt)s

xviii.

14,

15,

rjcrvxov

yap

o-iyrjs 7repux o v~ Tl s Ta 7T(n>ra...6 TtavTO-

112 sq),

ii.

11 (p.

118),

3 (pp.

dvvapos

Xoyos dw

ovpavSv...ls

This mode of expression would thus be discredited, and the

163, 166).

oXedpias rjXaTO yrjs, where the reference is to the destruction of

peaov

text altered in consequence. parallel case is the insertion of dtdios

p,ev

with dpx<-epevs in Euseb. Quaesl.

the first-born in Egypt. To the Incarnation, as the chief manifestation of God through the Word, this lan-

ad

Steph. Op. iv. p. 900 (comp. p. 965) to save the orthodoxy of the
writer.

guage
cable
;

would
comp.

be

especially
xvi.

appli-

Rom.

25

Kara

This reading was advocated by

as early as 1868 in the

me

a7TOKaXv\l/Lv pvo~Tr)plov XP^> V01S olcaviois o-ecriyr) pevov, cpavepcodevTOs e vvv

Journal of

(with

other
19),
I

passages
9)
Iva
ttjs

quoted

on

and again later in the Contemporary Review, Feb^ was adoptruary 1875, P- 357 SC ed by Zahn in his edition (1876) quite independently, for he was unaware of what I had written (see In his previous work (/. v. p. 201). A. p. 471 sq, 1873) he had tacitly
Philology
1.

p. 51 sq,

Ephes.
Cohort.
(pas, 6

and see

also Clem. Alex.

dXrjdeias to

(p.

L-

tcov irpo(prjTiKa>v alviypdtcov ttjv pvo~TiKrjv airoXvcrriTai cruoTrrjv,

Xoyos,

Since therefore evayyiXiov yevopevos. the whole context here relates to the
Incarnation and
(6
(j)avepao-as
it

human

life

of Christ
nepif/avTi

eavTov,

r<u

acquiesced in the vulgar text. The wonder is that a reading of such importance should have been so generally overlooked.

avTov),

is

natural

to

refer

aiyr)s irpoeXdcovto

the same.

anb See also

But if this be the correct reading, what is meant by it? Does this 'procession from silence' refer to the
Divine generation of the Word or to the Incarnation ? Severus takes the former view (Cureton C. I. pp. 213,

the parallel passage Ephes. 19 (already quoted), which is strongly in favour of this interpretation; and

comp. Rom.
\lrev8es
dXrjdcos.

8 'irjaovs XpiaTos...TO div

co

aTopa

7raTr)p

iXdXrjcrev

So too npoeXdelv has been

used just before of the Incarnation, Ignatius however does not 7.

128

THE EPISTLE OF IGNATIUS

IX.
2 ovv
ol

[IX

ev TraXaidls

irpd'yixaciv

dvacTpa-

<pevTs eh KaivoTtjTa e\7nos

i

t)\6ou, jul^kstl (rafifiaTiKpdyp.a<nv]

iv]

G; om.

g* (the existing mss).

GLA;

ypd/xfxaaiv g.

deny the pre-existence of the Word here, though he does not assert it. This was not the first time when the silence of God had been broken by the Word. Elsewhere this father asserts the eternity of the Son in the most explicit terms e.g. 6 above,
;

text; for (1) nrjKeri implies a conversion from the old to the new ; and

Polyc.

3.

vr]pecrrr)(rev k.t.A.]

A reminiscence

the correct reading is unquestionably koto. Kvpt.a<rjv 'in the observance of the Lord's day/ which could not possibly have been predicted of the prophets. Hilgenfeld has taken the corrupt reading Kara KvpiaKrjv farjv.
(2)

irpdyp-acnv]

See Orig. de
TravTcav tojv

P?'inc. iv.
'lov8a'iKa>v

then those who had lived under the old covenant attained to a new and higher hope by abandoning the observance of sabbaths and by keeping the Lord's day the memorial of Christ's resurrection, whereby we have found life through His death, which some deny but which to us is the ground of our faith and the strength of our endurance if, I say, this be so, how can we live without Him ? Nay, even the prophets were
'

of John IX.

viii. 29.

3
to

(i.

p.

160)

If

Trpayiiaroiv iv oh

io-ip-vvvro,
is

referred

by Zahn.

There

a slight tinge

of

points

It depreciation in this word. to the vexatiousness of the ordinances of Judaism. The read-

ing of the interpolator's text, ypdp.pLaaiv, is

tempting: comp. Rom.

civo rod
[77^10?]

vii.

KaTr)pyrj6rjp.V

v6p.ov...<>o'Te

8ov\eviv
/jlcitos

iv KaivorrjTi ttvzv-

Km

ov TvaKaioTrjT 1 ypdp,p,a.TOS,

which passage
suggested
it.

may
It

perhaps have must however be

:

His disciples, for in the Spirit they looked forward to Him as their
teacher
;

rejected for two distinct reasons (1) The convergence of the best autho-

and

therefore,

when He
dead.'

came,
1.

He raised them from the

ol iv Trahaiois k.t.X.] i.e.

'those

who were brought up

in the practices

of Judaism.' If the Jewish converts gave up the observance of sabbaths, a fortiori ought Gentile converts not to barter Christ for Judaic rites.

words
but
p.

Hilgenfeld (A. V. p. 232) refers these to the post-Mosaic prophets ;

this,

354),

Zahn truly says (/. v. A. would be to outbid even the

as

decidedly in favour of npayThe ypap.p.ara in this case would naturally refer to the Old Testament Scriptures, and wakcud must ' suggest the idea of antiquated? But this is not at all the language which meets us elsewhere in the Ignatian The patriarchs and the Epistles. lawgiver and the prophets are the forerunners of the Gospel there is an absolute identity of interests between them and the Gospel {Philad.
rities is
:

p.ao-Lv

(2)

Pseudo-Barnabas, who with all his hostility to Judaism does not go Such a statenearly so far ( 15). ment would haA^e been quite untrue
in itself, and altogether discordant with the teaching of these epistles Moreover it is inconsiselsewhere. tent with the language of the con-

and see also the 5, 9, Smyrn. 7 mention of the prophets in this conMoreover the only direct quotext). tations in these epistles are from the Old Testament (Pro v. iii. 34 in Ephes.
;

Iii.

5; Prov. xviii. 17 in Magn. 12; Is. 5 in Trail. 8), and in two out of

three passages they are introduced

IX J

TO THE MAGNESIANS.
d\\a
al. g.

T29
Kal
r\

tyvres
3

KctTa

KvpiaKr\v gwvres, ev
;

rj

^cot]

fj/mmv
/ci/pta/cV

KvpLa.K7]j>]

fafy G;

dominicam L domiuicam diem sanctam et primam [A] See the speculations of Ussher Works xn. p. 584.
of authoritao

with the

common form

tive citation, yiypanTai.

The

inter-

scribes

change of ypdp.p.a and Trpayfxa with and critics is frequent: e.g.

Plato Soph. 262 d, Polyb.
ix.

Qeos o-kotos ko.) ttjv vXtjv Tpeyjsas Koap,ov inotrjo-e, Kai 'irjo-ovs Xpio-Tos 6 r}p.irepos acoTrjp ttj avTjj r]p.ipa k veto
Kpa>v dvio-TTj, Dial.
rj

24

(p.

241)

r)

r]p,ipa

40. 3,

xi. 6. 3,
2.

xv. 26. 4, Euseb.

o-aftficiTiovTs]

H. E. ix. 1. For the abroga-

oybor] fjLvanjpiov ti ei^e Krjpvo-o~6p.vov 8ui TOVTOiV V7TO TOV QeOV

p,dXXoV

TTjS

i(386p.r)s

k.t.X.

(comp.

ib.

41, p. 260).

tion of the observance of the sabbaths see Col. ii. 16 (comp. Gal. iv. 10); and for opinions in the early church

So Ireruxus states that the practice of not kneeling on the Lord's day
dated from Apostolic times, and appears to have explained that it was
o-vp./3oXov Trjs dvao~Tao~e(0S, oV qs tov Xpto-Tov ftdpiTi twv re djiapTriudTcov Kal tov 67T avTtov T(6avaT(op.evov Oavdrov rjXevOepcodrjpev (Fragm. 7, p. 828, ed.

comp. Barnab.
Justin Dial. (p. 236), 21
12

15,

Ep. ad Diogn.
(p.

4,

sq

229
(p.

sq),

19
sq),

(p. 238),

23

240

29 (p. 246), Iren. iv. 16. 1, Tert. adv. Jud. 4. The word o-a/3/3arteti/ is not found in the New Testament,
but occurs frequently in the LXX, where it bears a good sense comp.
;

(ra/3/3artfr^io? in
3.

Heb.

iv. 9.

Kara KvptaKrjv]

sc. r)p.epav.

This

Stieren); comp. Tert. de Cor. 3 'die dominico jejunium nefas ducimus, vel de geniculis adorare.' Melito wrote a treatise nepl KvpiaKrjs (Euseb. H. E. iv. 26) in which doubtless he

'living after the Lord's day' signifies

not merely the observance of it, but the appropriation of all those ideas and associations which are involved in its observance. It symbolizes the hopes of the Christian, who rises with Christ's resurrection, as he dies
with Christ's death. It implies the substitution of the spiritual for the formal in religion. It is a type and an earnest of the eternal rest in heaven. See esp. Clem. Alex. Strom.
vii.

drew out the symbolism of the day. The day is commonly called p.la \tg)v\ aa^aToav in the New Testa-

As late as the year 57 this designation occurs in S. Paul (1 Cor.

ment.
xvi. 2), where we should certainly have expected KvpiaKr), if the word had then been commonly in use.

Even
pari

in
iv

Rev.
tj]

i.

10

iyev6p.rjv iv
r}p.ipa

nvev-

KvpiaKrj

the inter-

12

(p.

877) ovros ivToXrjv

ttjv Kara.

is doubtful, and there are not conclusive, reasons for interpreting it of the day of judgment ;

pretation

good,

if

to evayyeXiov 8ia7rpadp.vos KvpiaKr)v

Klvtjv ttjv r]p.ipav Troiei,

otov dnofiaXXr]

(pavXov

tt)v iv avTat

da>v,

yvcoart<6v npocrXdfir] tov Kvpiov dvdarao'LV 80comp. ib. vii. 10 (p. 866).

vorjfxa kcli

see Todd's Discourses on Prophecies in the Apocalypse pp. 59, 295 sq. If so, the passage before us is the earliest

example of

its

occurrence in this

Comp.

also Barnab. 15 dpxqv r)p.ipas

sense, except perhaps Doctr. Apost. 14, where the expression is KvpiaKr)
Kvpiov.
r)

oy86rjs...o io~riv, aXXov Koo~p.ov dp^r/v dio Kal ayop.V tt)v r)p.ipav ttjv oydorjv els ev<ppoo~vvr]v, iv fj Kal 6 Irjcrovs dvear-q

In Barnab. 15
17

it

is

called

r)p.ipa

078677,

where however the

writer has a special reason for dwell-

oc
(p.

vKp<ov

k.t.X.,

Justin Apol.

i.

67
iv
rj

99)

CTreiS?) TrpcoT-q icrTiv rjpipa,

ing on the eighth day. writing to the heathen

With
it

is

Justin tov r]

IGN.

II.

130
dveTi\ev
hi

THE EPISTLE OF IGNATIUS

clvtov
kcli

[ix

dpvovvrar Sid TOVTO

hi

tov OavctTov avTOv, ov Tives ov /uva-rripiov eXafiofiev to 7riarTeveiv, Kai

'

V7TOfJiVOfJL6Vy

\VCL

Vpe6(x)JJLV

\iaQr\Tal
7rcos fj/xels

Irio'ov

Xpiorrov tov fxovov hihavKaXov

1

v/uicQW
L.

hvvtjov ra

6v rives] o'irives
rrjs

G; quod

qtiidam

(6

rives)

The paraphrase
5ia

of

riKva
either

aTruXeias &Trapvovvrai points to the reading 8v rives.

a
St'

A may
Sev
1,

represent

rives or ov rives; al. g.

ov]

GL;

[A] (apparently).
7

3 viropevopev]

LA;

vrope'vwpev

G;

al.

g.

5 ov]

GLg

(Cramer's

tfkiov rjpepa

{Apol. i. 67), but to the pia rcov o-aj3(3dr(ov or rj 6y86rj qpepa {Dial. 24, 41). Melito's trea-

truth being involved in the denial of

Jews,
tise

77

the reality of the passion and resurrection; or (2) to the words rov Oavarov

on

this

day was designated

irep\

avrov

alone.

For

this

latter

KvpiaKrjs

(Eus. H. E. iv. 26) ; Dionysius of Corinth also calls

and
it

use of o see Trail. 8 iv

irio-rei o

iariv

by

this

name,

rrjv

orjpepov ovv KvpiaKrjv

it

dy'iav rjpepav 8irjydyopev, as if the familiar title (Eus. H.

were E. iv.

23)-

adp rov Kvpiov, Rom. J aprov Qeov and ...o iariv adp rov Xpiarov comp. Col. iii. 14, Eph. v. 5. See also below 10, where the common text has veav vprjv o iariv 'irjaovs Xpiaros.
;

The
text is

condemned

insertion (orjv in the Greek alike by the pre-

2.

81

ov pvarrjplov]

Zahn

(/. v.

A.

ponderance of authorities and by the following words iv 17 k.t.X. 1. For this metaphor avireikev] comp. Rom. 2, where again it is applied to the resurrection from the dead.
ov]
i.e.

p. 455) quotes Justin Dial. 91 (p. 318) oi en navroov rtov eOva>v 81a rovrov rov

pvarrjpiov
6eoaej3eiav

(sc.

rov

aravpov)

els

rrjv

irpdirrjaav k.t.X., ib. 131 (p. 360) drives 81a rov ifjovOevrjpevov Ka\ ovei8ovs pearov pvarrjpiov rov

rbv Odvarov avrov.

to

The

al-

lusion

Docetism, which denied the reality of our Lord's passion. See the note on 8 pvdevpaaiv k.t.X. for the connexion of this error with Judaism here, and the note on Trail.
is

aravpov KXrjdivres vno rov Qeov K.r.X. Kal 81a rovro K.r.X.] This sentence
as far as 8i8ao-KaXov
thetical,
rjpeov is
is

paren-

and

81a

rovro

perhaps

best connected with the

iva (see

9 for the Docetism assailed in these In a parallel epistles generally.

passage, Smyrn. 5 ov rives dyvoovvres dpvovvrai, the relative refers to 'Jesus
Christ,'

following the note on Ephes. 17). The apodosis to el ovv oi iv rraXaiols k.t.X.
at the

opening of the section begins

vnopevopev]
i.e.

with
3.

7ra>s rjpels k.t.X.

'"we

and so

it

might be connected
;

secution.'

For

this

endure perconnexion be-

with avrov here but the meaning would hardly be so distinct, though the allusion to Docetism would still remain. The same will also be the
allusion, if for ov we read o, as some In this case o authorities suggest.

tween suffering and discipleship in

the

mind

of Ignatius, see the note

I

on Ephes.
5.

padrjrrjs.

was

avrov] This form of error a separation from Christ in two

(1)

xaP LS

ways;

In

its

Docetism

it

denied

may be
81

referred
77

either
<or]

(1)

to

the

whole sentence
avrov
K.r.X.,

the

denial

-qpuv dvireiXev of this

the reality of His death and resurrection, which are our true bond of

union with

Him

(2)

In

its

Judaism

ix]

TO THE MAGNESIANS.
X^P
1

131
7rpo(pfJTai /uadtj-

5 (To/ueda (^fja'ai

at/T0 '~

'>

v Ka *

OL

Tctl
KCtl

ovTes

tw

TrvevfJLCLTi ftk SiSclctkclXov

avTOv irpocrehoKwv,

Sid TOVTO, OV SlKCtlWS dv6fJL6VOV y 7TapC0V t]y lp6V CtVTOVS

K veKpcov.
Cat. in 1 Pet. iii. 19 sq; Land Anecd. 6 irpoffeSoKuv] g Sev; irpoaebbKovv G.
I.

32); op A.

ol]

Gg; om.
(sic)

Sev.
(not

7 rapihu] Trap

wv

nap'

cov,

as Dressel).

it

substituted formal ordinances for God's grace, and so was a disavowal of any part in His redemption (see
8

phets in Hades, to have taught them (cos Siddo-KaXov k.t.X.) the truths of the Gospel, and to have raised them
(rjyeLpev)

opoXoyovpev
TrvevpaTi]

k.t.X.).

6. tco

Zahn (comp.

I. v.

A.
;

heaven

either to paradise or to see Philad. 9 clvtos cov 6vpa

fjs

p. 462) attaches this to padrjTai ovres but the connexion with the following

tov TvaTpbs 8t Ka\ 'laaaK kcu

elcrepxovTai 'Aftpaap.

'laneofi kcu ol Trpocprjrai

words seems more natural, as well as more consonant with 1 Pet. i. 1 1

edr/Xov to

ev

avrols

nvevpa XpicrTov,

npopapTvpopevov k.t.X. as diddo-KoXov k.t.X.] For the sense in which the prophets expected Him as a teacher see the next note. The

k.t.X., comp. ib. 5 iv co kcu niaTevaavTes (sc. ol TrpocprJTai) iacodrjcrav, with the note. I have already pointed out (see the note on 8 ip.7rve6p.ev01) that the functions assigned to the

prophets by Ignatius

semble

the

form

npoo-edoxcov

may

be retained

here, but TrpocredoKovv will not alter I mention this, because the sense.

Peter; and descent into

strongly rerepresentations in S. this reference to the

Hades
iii.

Zahn (I. v. A. p. 462) separates the two words, translating npoaedoKow 'sie schienen ausserdem noch.' For npoadoKelv, as a later alternative form of 7rpoa8o<av, see Dindorf in Stefth. Thes. s. v. and for the interchange of -eco and -aco generally in some early dialects, and in the later Greek,
;

parallel in 1 Pet. passages in the

has its Other N. T. which have

also
19, iv. 6.

thought to refer to it are Ephes. iv. 9, Heb. xii. 23. This belief appears in various forms in early
Christian
(p.

been

writers. Justin Dial. 72 298) quotes a passage from Jere''Epvqcrdr]

miah,
(1.

8e

Kvpios 6 Qebs anb

els yrjv

ayios with Iren.) 'icrpafjX tcov vexpdov

^coparrpbs civtovs

see Kiihner
xv. p.

251 (1. p. 606), Winer 104 (ed. Moulton), A. Butti

avTov tcov KeKOiprjpevcov

tos kcu
KaTefirj

mann
7.

pp. 38, 50. 8imi(os] ''rightly] not

righteous'

ly'

see the note on Ephes. 15.

rjyeipev
k.t.X.]

7rapd>v

He came

aacrOcu civtoIs to crcoTrjptov says that the Jews had cut out this passage from their copies; and it does not appear in extant MSS of the

evayyeXiavTov. He

and raised them.'' This refers to the descensus ad inferos, which occupied
a prominent place in the belief of the early Church. Here our Lord
is

LXX. -What may have been its hiswe cannot say; but Irenasus quotes it several times (once as from Isaiah, once as from Jeremiah, and
tory
applies
in other passages anonymously) and it to the descent into Hades;

assumed

to

have visited

(rrapcov)

the souls of the patriarchs and pro-

92

132

THE EPISTLE OF IGNATIUS

X.

[x

Mr/ ovv dvaLcQ^TtdfJiev Ttjs yjpy)<TTOTV}TO<> avTOv.

av yap r\fjias /ui/uria'rjTaL Kctda Trpacrcro^eVy ovketl e&yiev. Sia tovto, \xaQy]Tal avrov yevofj.evoi, juadco^ev Kara %pi09 yap aWco 6vo\xaTi KaXeiTai irXeov G"TLavL(TfJiov Vnv.
I avai<r6r]TCj/j.v]

G; non

sentiamus L; avaladr)TOL wfiev g;

al.

A.
al.

tos]

xP t<XT t>T7) T0S G.

r^as
fxifxrjaerai

^ & v 7^P]

G;

eav (om. 'yap) g; si

enim L;

xPV crT T y~ A. ijfias

irpao-

(iilirjcnjTaC]

',

nos persequattir

/MfxijcrrjTai rjfxas g.

see
v.

iii.

20. 4, iv. 22.

1.

1, iv.

33.

1,

12,

In the last passage he writes 'tribus diebus conversatus est

31.

ubi
est

erant

propheta
(iv. 27. 2)

ait

mortui, de eo
etc'

quemadmodum
Commemoratus

Dominus

He

also relates

eous heathens as well as Jews but Hermas himself gives no hint whether he contemplated this exIn a tended application or not. later passage, Strom, vi. 6 (p. 763), Clement refers back to his second
;

a discourse which he had

heard from an elder who had known

personal disciples of the Lord, and who stated 'Dominum in ea quae
sunt sub terra descendisse, evangelizantem et illis adventum suum, remissione peccatorum existente his crediderunt qui credunt in eum
:

book, as having shown there that 'the Apostles, following the Lord, preached the Gospel to those in Hades'; and he maintains that, as our Lord preached there to the Jews, so the Apostles addressed themselves
to the righteous heathen, referring again to the passage in the Shep-

autem in eum omnes qui sperabant in eum, id est, qui adventum ejus
praenuntiaverunt...justi et prophetae et patriarchae etc' So too Tertullian

herd.

Somewhat similarly Hippolytus de Antichr. 45 (p. 22, Lagarde) makes John the Baptist after his
death preach to those in Hades, as a forerunner of Christ, trrjfiaiveiv fieXXcou KaKeiae KareXevaeaOai top acorfjpa

de

55 'descendit in inferiora terrarum, ut illic patriarchas et prophetas compotes sui faceret,' speak-

Anim.

Xvrpovp.evov

ret?

dyicov

yj/vxas

K.r.X.

ing of the three days between the death and the resurrection (comp. ib. 7). Hermas makes the Apostles

and so too Origen in Luc. Horn.

(in. p. 917), in Ioann.
91).
ii.

iv.

and first teachers of the Gospel preach to the souls in Hades, Sim.
ix.
1

6 ovtol

ol

dn6(TTo\oi

ical

ol 818a-

30 (iv. p. accepted the descent of Christ into Hades, though (unless he is misrepresented) he maintained that the righteous men

Even

Marcion

ctkoXol 01 Krjpv^avres TO OVOpia TOV vlov roil Qeov...i<rjpv^av kcli toIs irpoKCKOLfxruxevoLS.
.

and prophets under the old dispensation,

.Ke7voi Se ol 7rpoKKoifxr)fXvoi

These 7rpoKeKoip.r)fxevoi have k.t.X. been described before ( 15) as the prophets and ministers of God, as well as the first two generations of mankind which preceded them. Cle-

as being subjects of the Demiurge, refused to listen to His preaching, and that only such persons as Cain and the other wicked characters of the Old Testament listened and were saved Iren. i. 27.
:

3,

Theodt. H. F.
des
so,
it

i.

24;

see
p.

Zahn

ment

of Alexandria, Strom,
it

ii.

(p.

Der Hirt
If this

Hermas
is

452), quoting this

mas, explains

passage of Heras including right-

be

425 sq. a speaking testi-

mony

to the hold

which the belief

x]

TO THE MAGNESIANS.
eCTTLU

*>

TOVTOV, OVK
Qjfjiriv

TOV QeOV.
kcil

V7T6p6ecr6e OVV Tf]V K<XKY)V

Tt]v

TraXauoQeicrav
fyiurjv,

evoQcracrav,
(ttlv
'Irjcrovs

kcci

^era-

fiaAecrde

ek veav
G.

6s

XpicrTos.
yap] G DamGL Dam-Rup;
7 os] ^?

aofxev] g; irpdaaco/xev

4 os]

Rup; add.
prsef. ovtos

av g.

TrXeo^]

G;

irXeiov

Gg; 6Vrts Dam-Rup g Dam-Rup.

6.

5 ovk]

gA.
al.

G; dub. A;

6 /xera^dXeade] g: see the lower note.

/uera/3d\Xecr0e g.

had on men's minds. For the opinion

of the later fathers on this subject
see Pearson Exposition of the Creed This belief was sometimes Art. 5.

denial of Christ's work; see above

8.
treat us
k.t.X.] i.e. 'if He should with the same scorn and defiance with which we treat Him';
2.

av yap

connected with the incident related in Matt, xxvii. 52 noXXa crcofxara rav
KKoiu.r)p.ev(ov

comp. 2 Sam.

xxii. 26,

27 (Ps.

xviii.

aylcov

tfyepdrjcrav

k.t.X.

e.g.

501),

by Euseb. Dem. Ev. x. 8 (p. and by Severus (Land Anecd. Syr. I. p. 33) commenting on this
'

25, 26). TrXiov tovtov] 4.

'beyond

this,' i.e.

tov xpi(TTiavi(rp.ov. Or is it tov 6v6p.aTos tov Xpio-Tov ? For nXeov see Polyc. 5.
5.

passage of Ignatius. X. Let us not be insensible to His goodness. If He were to treat us, as we treat Him, we should indeed be lost. Therefore, as His disciples, let us learn to live Christian
lives.

inripdecrBe] 'dispense

rally 'defer',
die.

and The word

(vp.r]v

so
is

with] litepostpone sine used somewhat

1

similarly in Prov. xv. 22.

6.

k.t.X.]

From

Cor.
6

v.

7
;

He who

is

called

name than

Christ's, is

by any other not of God.

eadapaT ttjv TraXaiav 17x771/ comp. Clem. Horn. viii. 17

avTovi
QiO~Tvep

k.t.X.

Qebs

Put away the sour and stale leaven of Judaism, and replace it with the new leaven of Christ. Be ye salted in

efiovXeTo.

On

KaKqv vfir)v i^iXeiv the metaphor gene-

rally see the note TraXaioodelaav]

Galatians

v. 9.

Not simply
13
for

TraXaiav.

Him,
It is

that ye

may

escape corruption.

See

Heb.
of

viii.

this

'anti-

monstrous to name the name

quation'
ritual.

the

Judaic

law

and

follow Judaism. Christianity did not believe in Judaism, but Judaism in Christianity, wherein all nations and tongues were

of

Christ

and

to

ivoio-ao-av\

'which has gone sour?

is

No

other instance of the word

gathered unto Gd.'

'

given in the lexicons, though oiw and 7rapoi<o occur elsewhere.

7. os] I have preferred this to o, because it accords with the writer's idiom elsewhere in this epistle, 15

1.

avai(j6r)T(0ixev\

be insensible to?

This verb not uncommonly takes a genitive; e.g. Jos. Ant. xi. 5. 8, B.
J. iv. 3. 10, Plut. Mor. p. 1062 C, Athenag. Suppl. 15. The word is at least as old as Epicurus, Plut.

09 io-Tiv 'Irjaovs Xpio-Tos

see also the

Mor.
TTjS

p.

103 D.
aVTOl)]

the other hand, 6 stand, and be referred to veav might For this use of the neuter vpr)v.

note on

7.

On

XprjCTTOTTJTOS

The

SUb-

relative see

stitution of

Judaism
of

for Christianity

Gospel

is

the note on 9. spoken of as leaven

xiii.

The
in the
21.

was a

rejection

God's x^Ihs

parable, Matt.

33,

Luke

xiii.

134

THE EPISTLE OF IGNATIUS

iva
/mrj

[x
eirei

d\L(r0f]T6 ev aura),

$ta(p6aprj tls ev

vf/iv,
'

aVo

Ttjs

007x7] s

eXeyx^d^creade.

cltottqv ecrriv

h](rovv

6 yap xpicmai/icrfjios XpiGTOv XaXelv ko.1 iouSa'L^eiv. ovk ek iovZaiafjiov e7ri<TTeucrev 9 dXX' lovha'icrjj.os; eis XP ~
L

(TTiavio'fJLOV) co

n ac a

tAwcca

7n(TT6v(racra

e*s

Qeov cyn-5
the

H X

H.
i

dXt'cr^T/re]

GL*

conjungamini (giving a wrong sense

rts]

to

ambiguous

&\iff9rjre)

A;

av\l<r9r)re g.

GL;

ti

A;

al. g.

i 607177s] odore

L; G;

of the spiritu (a confusion

al.

Syriac

KITH

g.
i

'Itjaovu

Xpivrbp]
crcdidit

5 (^...avvrjx^v]
1.

n Q uo omnis qui

and ftlTH odor) A; op^s Ifj^ovv G. ad deum congregatus est S 2 et omnis

spiritus

gLA; xp l(TT ^ v

aXiadriTe]
is

'be

ye salted?
to another

Here
meta-

7rvdayopieiv, lovbateiv, etc,

would be

again

an allusion

coined

soon

after

as

a matter of

phor
v. 13,

in

Mark

the Gospel parables, Matt, see ix. 50, Luke xiv. 34

;

course, to designate the peculiarities of the new sect, and with it the

the note on Col.

iv.

6.

There

is

possible reference to the injunction of the law, Lev. ii. 1 3 irav bapov 6vThe aias vfxcov aXl 6XiaSr](rTcu. metaphor is carried out in Siacpdapj}
1

epistles

But these substantive xpioriai't 0716 furnish the earliest extant

s-.
'
'

as in 007*77$. putrefy,' as well

2.
rrjs 007177s-] rfjs

Comp. Ephes.
tov

17 dvor-

example of its use. In the New Testament the word Christian is still more or less a term of reproach in the age of Ignatius it has become a title of honour see above 4,
;
:

wbiav
rot)

8i8a<TKa\ias

apxovros

al&vos tovtov with the note. AaAetv] 'to profess.' For the ex3.
'I.

Ephes. 11, 14 (comp. Trail.

5.

(v.

1.),

Rom.

3,

Polyc. 7

6).

go]

Governed by mo-rev crao-a.

pression Xakelv

X. see the note

on

This correction of the existing Greek

text
justified

Ephes.

6.

For the whole sentiment

of the contradiction between Jesus Christ and Judaism see Philad. 6.

6 yap xptoTiawo-pjs'] The word occurs again Rom. 3 (v. 1.), Philad. 6 see Mart. Polyc. 10, Clem. Alex.

required by the sense and by the authorities. On the other hand Zahn (/. v. A. p. 429, and here) reads eh op with the incos is
;

terpolator

but this reading must,

Strom,

vii.

(p.

829).

The word
at

think, be regarded as a paraphrase of the interpolator after his usual

Xpio-Tiavos

first

arose

Antioch

manner.
7rao-a

(Acts xi. 26), but at what date we are not told. About a.d. 60 it is represented as used by Agrippa, Acts
xxvi.

yXcoaaa]

i.e.

'not Jews only,

and at the time of the 28 Neronian persecution (a.d. 64) it was

:

but every race upon earth.' It was therefore a larger and better dispensation than Judaism and it approved
;

itself as

the true fulfilment of the

already a common designation of the believers; 1 Pet. iv. 16, Tac.

Ann.

xv.

44 'quos per

flagitia

in-

visos vtilgits Christianos appellabat] The derived verb Suet. Ner. 16.
XpiGTiavieiv,

prophecy which declared that all naand tongues should be gathered to God; Is. lxvi. 18 (rvvayayelv Tvavra ra %8vr) nal ras yXocxrcras
tions

(comp.

xlv.

22,

23,

Zach.

viii.

23).

after

the

analogy

of

The language

of Ignatius

is

some-

Xl]

TO THE MAGNESIANS.
XI.

*35

Tavra
v/uuov

Se,

dya7Tt]TOL

/uov,
ajs

ovk

eirel

eyvtov

Tivas e
6e\co
[o

ovtws e%oi/Tas 9
vjuds

d\K
/uri

fdiKpOTepos v/uiwv

7rpo(pvAacro~cr6ai

efJLTrecreiv

ek

to.

dyty\

KLcrrpa t^9 KevoSo^ias,

yevvi}crei kcll

dWa
kcli

7re7r\ripo<p6pri<Td

iv

tcu

iraQei

ty\

dvacrrdo'eL

ty\

yevo/uLevt]

iv Kctipco Trjs

r]ye\xovias IIovtlov fliXaTOV

'.
.

Trpa-^BevTa
'.

qui credit in eum ad deum congregatur A; ws...gvi>7)x9v G; ut .congregaretur L* In g the passage runs els ov irav edvos triaTevcav k<xI iraaa y\<x><rcra e^o/xoXoyr]els debv avvrjxdv7 ^Trel eyvvov] GLS 4 A; eirkyvwv g. 10 ireirXr}po(pbp7)G6e~\ g (app., but 9 wpcxpvX&crcreadai] TrpcxpvX&aceoOe G. with vv. 11.); TreTr\ripo(pope'i<rdai G; tit certificemini S4; corroborati-estote A; certiGa.ix.evr)

ficemini L.

what hyperbolical as applied

to his

own

time,
i.

but not more so than

S.

other expressions of self-depreciation see the note on Ephes. 21 ra>v eic.

9.

some expressions of Rom. 6, 8, Col.

i.

Paul;

e.g.

7rpo(pvXaaaeo-daL] ''should be
1

on
the
8,

23.

Compare

your guard
active
7r

beforehand.
vp,as,

So
Trail.

the language of Justin Martyr {Dial. 117, p. 345), and of Irenseus (i. 10. 2),
in their

pixpvXdo-aco

Smyrn.

4.

Similarly da(pa\iop,ai vp.as

1

regarding the spread of the Church own times respectively. XL 'I say this, not because I
that

Philad. 5. 10 Kevo$oias]

The word has two

glory,' as in Phil.

foolish opinion. senses (1) 'vain-

know

you have already

I

fallen

into error, but because

wish you to

Gal.

v. 26),

ii. 3 (comp. Kv68oos, Clem. Rom. 35, Philad. 1,

;

be forewarned against the wiles of Have a firm belief in the heresy. Incarnation, the Passion, the Resurrection of Christ.

and so most frequently (2) 'vain opinion,' 'error,' as Wisd. xiv. 14,
Clem. Al. Protr. 5 (p. 55) fyikoa-ocpLav avrfjv Kevobo^ias eve<ev avei8a>\o7roiovaav
ttjv

These things are

no delusive phantoms, but real facts. Let no one divert you from your hope.' Tavra 84] SC. Xeyco. For the el7. sentiment alike comp. lipsis and the Trail. 8 Ovk eWi eyvav k.tX, where still more is left to be understood. It would be possible to treat the sentence here as complete, by making raOra the accusative after npocpv'Xdo-of the <readac; but the antithesis clauses would thus be destroyed. For the sentiment see also Smyrn. 4.

vXrjv,

and

so

here.

This

latter sense is

commonly overlooked

in the lexicons.
7re7r\r]po(p6pr]ade] 'be ye fully perFor this suaded, the imperative. sense of the word, and for the con1

struction nXripcKpopeladai iv 'to be convinced of a thing,' see the note

Colossians
777

iv.

12.

yewrjo-ei]

On

the

Docetism

which denied the

reality of the hu-

man body
of

of our Lord,

and therefore

'Ego autem Comp. Polyc. Phil, nihil tale sensi in vobis vel audivi.'
8.
cos

Incarnation, Passion, and Resurrection, see the note on Trail. 9.

His

who has no

i.e. 'as one pLiKporepos vjxwv] right to dictate to you' ;

12.

IIovtlov

Hikarov]

So

again

comp. Ephes.

3 (with the note).

For

Trail. 9, Smyrn. 1. In all these places the snecification of the date is in-

136
d\t]d(Jo^
r\fjL(jov>

THE EPISTLE OF IGNATIUS

kcli

[XI

/3ej3aia)^

vtto

'liqcrov

XpKTTOV,

Trjs

e\7nSos

r]s

6KTpct7rijvcu /mriSevi v/mcov yevoiro.

'Ova'ijULtiv vfJLWv

XII.
el

Kara 7rdura

eavirep a^ios w.

yap

el/ui.

Kal SeSe/xa*, 7rpos eva twv XeXvfJLevcov vfdoov ovk olSa otl ov (pv&iovcrde* 'Iri&ovv yap XpKTTOv

e^ere eV eauToTs.
1 vfXLov]

Kal /uaWov, brav

Ag*
(but with a v.
5 Xpitrrbv]
g.
6]

ksiraivoi)

v/ugls,

oi$a

GL;

ijjxQv

1.).

yivoiro]

G; y^r/rau
7

g.
otl]

3 'Ovalfitjp]

ibvalfiTjv

G.

GLA;
g.

om.

g.

yeypawrcu

GLA;

yiypanrat (om. on)

G; om.

<nroi/8aJ"ere]

G;

c7rou5d-

tended to emphasize the reality of the occurrence. The chief motive for the
insertion of the

XII.
if I
I

'May

name

in the Apostles'

am found am bound,

I have comfort in you, For although worthy. I do not compare my-

Creed was probably the same; see Pearson On the Creed Art. iv. p. yj 1 The mention of (ed. Chevallier). 'Pontius Pilate' in connexion with
the
crucifixion
is

with any of you who are free. I that ye are not puffed up for ye have Jesus Christ in you. Nay, my praise will only fill you with shame,
self

know

in

early

Christian

for

The righteous

man

is his

own

ac-

writings
e.g.
1

of constant occurrence,
vi.

cuser?
3.
6vaip,r)v K.r.A.]

Tim.

13, Justin
(p.

Apol.

i.

13

(p. 60),

Dial. 30

bably we owe to thus given to the name among the Christians themselves the fact that

247); and prothe prominence

Ephes.

2,

See the note on where the whole clause

occurs, as here.

he

is

so mentioned also by Tacitus,

xv. 44.
'

d yap Kal de8ep,ai] i.e. 'notwith4. standing the dignity conferred on me by my bonds.' See the note on
Ephes.
3,

Ann.

where
i

the

same phrase

npaxOevTci]

t/iings

done.'

The

occurs.

accusative
in

may be regarded

as stand-

npbs era
bonds.''

k.t.X.]

ing apposition with the object involved in the preceding words,

able to one of you

I am not comparwho are free from

For

ii.

which are equivalent

to iv rc3

yewq-

Kiihner

441

For various 6r]vai kcli naOelv k.t.X. loose constructions of the accusative
participle, see Kiihner
II.

Herod,

sense of npos see 450); comp. e.g. 35 epya Xoyov /xeco nape^ethis
(11. p.

rai npos

naaav
ol

x^P rl v

(i-

'
-

comPlat.

pp. 646 sq

667 sq, Winer

669.

xxxii. p. 290, lix.

parison with Prot. 328 C

any country'),
Ho\vk\ltov

vie is...

The

participle, thus isolated

emphasizes the reality of the events 1. aXt]6a>s] See the note on Trail. 9 iXnidos rjpav] As in Trail rrjs So also 1 Tim. i. 1. Comp inscr., 2.

ovdev ivpos rbv narepa eicri, Xen. Mem. i. 2. 52 jj.T]8ap.ov nap avrois robs aXXovs
eirai

npbs eavrov, Demosth.

iv TavTT)

Symm.

p.

xprjpar evecmv...Trpbs arvaaas ras aXXas...noXeis.

5. <pvo-iovo-de]

185

PolyC

Phil.

7rpocrKapTepa>p,ev

rfj

iXnifti rjp.a>v...os iuTiv

Xpiaros

'lr)<rovs.
?j

Polyc.
2,
viii.

4.
1,

So too
xiii.

Trail. 4, 7, Smyrn. 6, 1 Cor. iv. 6, 18, 19, v.

Col.
xii.
ii.

iXn\s

For the longer expression kolvtj the note on Ephes. 1. r)p.(ov see

4,

18; comp.

(Pvalcoais 2

Cor.

20.

The word

xn]

TO THE AIAGNESIANS.
'

137
e a y t

on

eyTpeirecde

ok yeypaTTTai

on

6 Ai'kaioc

[O

fieflaitodrjvai ev Toh SoyTOV Kvp'lOV KCLl TOOV aTTOCTToXoOVy ivct TTANTA OCA fJLCUTLV noieiTe KATeYoAooeHTe <rapKi Kal 7rvev/uaTL, tti<tti Kal

KATHTOpOC. XIII. CTrovha^eTe ovv

dya7rr] 9 ev vloo Kal TraTpl Kal ev 7rvevjuaTt, ev dp^fj Kal

G. KarevodiodrJTe] G; KaTevodcodrjcreTai g* ; (jinDXfl splendeatis for |irvn prosperemini ; see Petermann). aapd] txt G[L][A] ; add. re g. For L see the note on Trail. 9. 12 ei' irvevpaTi] GL* (but add. sancto L 2 ); add. 7^ A; def. g.
care g.
1 1

7roietYe]

iroirJTe

prosperentur L; spendeatis

is

'lrjaovv

confined to S. Paul in the N.T. yap k.t.A.] 2 Cor. xiii. 5

e'crriz/,

pard eariv Kvpiov, and for the Other Acts xvi. 4 to. doypara to. Kenpipeva
vno
tcov dnodToKcov.
'

Xpicrros 'i^crovy ev vplv

el
"

/M77
>

rt

dboKipol

ecrre.

pot (Ep/ies. 9).

they bore the

They were xP LO ro 4 ^~ Thus bearing Christ, mind of Christ, which

(comp. Phil.
ii.

11.

Karevo8a)6rJTe]

ye may

be pros-

pered] an adapted quotation from Psalm i. 3 ndvra oaa civ ttoitj KaTevodcoOrjaerai,

was
5sq).
7.

Taneivo<ppoo~vvq

where

this prosperity is pro-

dUaios

k.t.X.]

Prov.

xviii. 17.

In the
is is

From the LXX of Hebrew howquite

different
;

who take pleasure ev rw The compound Karevovopat Kvpiov. dovv is not uncommon in the LXX, and
mised
to those

ever the sense

'The
then

first

man

upright in his suit

cometh

his
out.'

neighbour

and

the simple word evodovv occurs four times in the N. T. Zahn (/. v. A. p. 434, and here) reads /care voSa> #77
after the Latin version prospe?'enturj

In other words it is necessary to hear both sides of a case (see Delitzsch ad loc). In the LXX the subject and predicate of the
first

searcheth him

but
lator

suspect that the Latin trans-

had

KaTevodcodfJTai in

his text,

clause are transposed, and

it

is

rendered Ainaios eavrov Karrjyopos

7rpa>To\oyiq.

ev

XIII. 'Stand fast therefore in the ordinances of the Lord and His Apostles, that ye may be prosperous in all things, with your bishop, pres-

which (overlooking the itacism) he carelessly rendered in this way, as if it were Karevodoidrj. The reminiscence of the Psalm in the Vulgate, which runs omnia quaecunque faciei prosperabuntur, and after which he has modelled the rest of the quotation, would assist his mistake. Zahn
hova-6ai,

Submit yourbyters, and deacons. selves to your bishop and to one

another, as Jesus
to the Father,

objects to the accusative after Karevobut the Hebrew shows that

this is

Christ submitted

and the Apostles to Jesus Christ and the Father, that there may be unity of flesh and spirit.'
9. toIs 86ypao-iv] precepts] i.e. 'authoritative sayings' see the note on
:
<"

tion in the

most probably the construcPsalm comp. also 1 Cor.

:

xvi. 2 6r]aavpL^cov o crapKi

av evodarat.

Kal

nvevpan] See the note

on Ephes.
12.

10.

ev via k.t.X.]

The order
1

is

the

Colossians\\. 14.

For one half of the

1

same as

in 2*Cor.

xiii.

3.

It is

more-

phrase comp. Barnab.

rpia ovv 86y-

over a natural sequence.

Through

138
eV TtXet,

THE EPISTLE OF IGNATIUS

[xm

fJLTCL TOV d^L07Tp67reO-TaTOV eTTlCTKOTTOV VfJLWV Kai d^LOirXoKOV 7rvevjuaTiKOv G"T6(J)dvov tov irpecrfivreV7roT<xyriT too piov v/ucop Kal twv kcltcc Qeov Sicckovcov.

eincrKOTrcp kcci

dWrjAois,
kcci

eJs

'Irjcrovs

[/cara

crdpKa^

ol

aTTOCTToXoL

XpicrTos too irctTpi Top XpicrTop Kal tw

r crapKiKt] T6 Kal Trvev\xaTiKr]. 7raTpi, iva evoocris XIV. CiSoos otl Qeov yejusTe, crvvTOjULws irapeKa2 aioir\oKov] txt

GL;

d^ioirXoKov Kal g;
5

om. A.

4 'I^croGs Xptaros]

A[g] (but g also omits several words which follow, app. owing to the homoeoteleuton t Trarpl): see the lower note. iesu christo A ; def. g. Kal r< Trarpl] txt A ; rd) Xpia-ry] GL
[g]
;

GLA;

xP LcrT s

KaT ^ ^apxa]

GL; om.

add.

Kal

ry irvev^aTi

GL

def.

(if

the lacuna in g

is

owing

to

homoeote-

leuton,

it is

evidence against Kal np

Trvev/uLart).

<jvvt6[xws

GLg; cum

the

Son

is

the
6)
:

way
this

to

the Father
is

8e dAA.77A.01?,

(Joh. xiv.

union with the

a com-

voi dXXrfkois
5.

Father through the Son

Ephes. v. 21 \morao~o-6ixecomp. Clem. Rom. 2>^>Kara adpKa] These words, if gen:

munion
1.

in the Spirit.

uine,

on

a^LoirpeTTecrTaTov\ Rom. inscr.

See the note

'

would expressly limit the subordination of the Son to His human

nature; see Rothe

co-

Anfange

p. 754.

2.

arecpdvov] Like the Latin

an encircling attendance; comp. Apost. Const, ii. 28, where the

rona,' of

But their absence in some authorities seems to show that they are no
part of the original text.
Kal too
Trarpl.]
kcli

presbyters are called

o~vp.fiovXoi

rov

iirMTKo-iTov kcli rfjs eKKXijaias CTTeCpaVO?.

the addition
suspicious in

r<a

have struck out nvevpLari, which

texts,

In the primitive assemblies of the Christians the bishop would sit in the
centre, surrounded by his presbyters ; This see the note on 6 awedptov.

appears in the

common

as

sense of arecpavos

may be
e.g.

illustrated
//. xiii.

and as wanting in one important authority. It would easily be suggested by the previous mention of the three Persons of the
itself,

by such passages as
736
p.010
rjris

Horn.

Trinity, iv

via)

k.t.X.

On

the other

TrdvTi]

yap

o~e

nepl arecpavos ttoX4-

8e8r]6v,

Plut.

Mor. 228 E

ttoKiv

omission might be accounted for by a homoeoteleuton ffpi and

its

hand
TTNi,

dvdpdai Kal ov TrXivdots ecrreCpd-

which are constantly confused

vcorai,

clet,

'which has its crown, its cirnot of towers, but of men.' The

see note on
6.

S?nym.
10.

13.

aapKLKrj re /c.t.X.]

See the note

iv.

epithet dtjioirXoKos, 'worthily woven,' carries out the metaphor of o-recpavos, for nXeKeiv o-recpavov is a common expression, e.g. Matt, xxvii. 29, etc. Kara Qeov] See the note on 3.

on Ephes.

Comp. Ephes.
brief in

ev crd>p.a Kal ev nvevfia.

XIV.
tions, for

'I
I

am

my

exhorta-

know that ye are full of God. Remember me in your prayers,

above.
TCO eVl(TK07r&> K.T.A.l
repot,
I

Pet. V.

5 V(>-

as also the Syrian Church. I have need of your united aid, that the

virordyqre

7rpeo~{3vrepoi$,

navres

Church

in

Syria

may be

refreshed

xiv]

TO THE MAGNESIANS.
v/ixas.

139

\ecra
\va
10

/uvrjiuoveveTe

/ulov

ev tccIs 7rpocrev)^ais vfjaov,

Qeov

67rLTV)((t),

kcu Trjs ev Cvpla e'/c/cA^cnas, odev ovk

e7nSeo//6u yap Trjs tjvco/uevtis v/ulcov d^ios elfjii KaXeTcrdai. ev Qeco Trpoo'ev^s Kai dyaTrr\% eis to d^ttodrivai ty\v ev

Cvpia eKK\r](riav Sia

ty\s eKTeveias vjutov Spocricrdrjvai.

XV.
teal

'

AcTra^ovTai
v/uiv,

v/uds 'Ccpecrioi diro Cjuvpvrjs, odev

els

ypdcbco

irapovres

Eo^av Qeov,

tocr7rep
peto

kcli

fiducia ((tvvtovus?) A. KeXevaa G.

irapeKaXeaa] g; deprecatus stem 10 KaKeladai] Ka\e?ade G.

evraijlas [g].

L;

A;

irape-

12 eKTeveLas] see

below; iKKXyaias

GL;

In

the sentence runs digna fiat et ecclesia

syriae ut stillent in ea preces vestrae et firmitas.

by your fervent
7.

supplications.'

Ps-Ign.
v/jl&v

Philipp.

14

al

Trpoaevxcu

ye/xere] They are deocpopoi in the fullest sense comp. Ephes. 8

Qeov

eKTaOeLTjaap
to

els ttjv 'Avrto^eias-

0K01
deo.'

owes Qeov.

So

Virgil's 'plena

irapeKaXeaa]

A common
hand

word

in

especially in the same connexion as here, e.g. Trail. 6, Polyc.

Ignatius,

more

o6ev K.r.A., which would be taken from this passage. The confusion between CKTCNeiAC and ckkAhci&c would be easy, where gkkAhci&n had almost immediately
eKKkrjcriav

seem

7, etc.

On

the other

irapaKe-

preceded. The purists condemned these words e<revSs, cKreveia, etc.: see

\eveiv

does not occur elsewhere in

Lobeck Phryn.
dpoo-io-dr}vai\

p. 311.

this writer or in the

9.

N. T.

Pearson
ii.

compares
232) noa tov

Qeov e7riTvxa] On this phrase see the note 1 above. See the rfjs ev Supt'a e/CKX^crt'as]
note on Ephes. 21 npoo-ev^o-de. See the note odev ovk aws k.t.X.]

Clem. Al. Paed.

rjpels

10

(p.

oi

rfj

x<*P LTl

8poo-iopevoi

Qeov.

The metaphor

of
2,

much

older; Deut. xxxii.

course is Prov. xix.

12, etc.

on Ephes.
12.

21 tg>v e#c.
I

eKTeveiasYfervency,tii'gency?
this
it is

have ventured on
for eKKXrjo-ias, as
tor's

emendation

XV. 'Greeting from the Ephewho are in Smyrna. Like your own delegates, they have refreshed
siar.s

suggested by the

me

greatly.

Armenian Version.

interpolaevragtas may be explained as the substitution of a simple for a difficult or illegible word,

The

greeting.

churches.

Polycarp joins in the also do the other Farewell be of one mind

So

be steadfast in

spirit;

for

this

is

according to his

common practice. For the connexion

of eKTevrfs, eKTevais, eKTeveia, with prayer

Jesus Christ Himself.' 'E^eVioij For these Ephesian 13. delegates who wefe with Ignatius,
see Ephes.
els

comp. Joel
iv. 9,

i.

14,

Jonah

iii.

8,

Judith
xii.

12,

Luke
10.

xxii.

44, Acts

5,

xxvi. 7,

Clem. Rom. 34,

59, Ps-Ign.

the notes). 1, 2 (with 86av Qeov] So too Rom. 14. 10; comp. Ephes. 13, Polyc. 4.
in Ignatius
els
rifxrjv

Ephes.

called enrevrfs

For the supplication in the Greek ritual see

p. 270.

more common expression

is

Qeov

see the note on

Clement of Rome

See esp.

Ephes.

21.

140
i>/xeis,

IGNATIUS TO THE MAGNESIANS.

01

[xv

Kara Travra
C/ULVpvaiU)V
.

t/

jue

aveiravcrav^ a\xa
CLl

V\o\vKapiru}

eTTKTKOTTm
'

KCLl

\Ol7FCLl

$6 6KK\tlCTiai 6V

Ti/ut]

h](rov

XpiffTOv dcnraXpvTai
K6KTt]jULevoL

v\xa^.

eppuxrde

iv

6/uiovola

Oeov,

dSictKpiTOV irveuixa,

6s eorriv
5

Iriorovs
i

XpLCTTOS.

dveiravaav]

GLA;
g.
;

aveiradaare g.
adiaKpirov]
Siclkpitov

i k-KicKo-Ky

Zpvpvaiwv]

GLA;
al.

om.

g.

4 Qeov]
fxeuoL

GLA;

om.

gLA

(the order being irvevpa

/ce/cr??-

adL&KpiTov in g)

G.

'Itjctovs

XpiaTos] txt

GL;

g; add.

valete fratres ;

amen A.
title

scription.

For the subscription of G see the For g see the Appx.

to Philadelphians.

LA

have no sub-

aanep kcu vfxe7s~\ SC. ndpeare. The Magnesians were present in the persons of their representatives mentioned above, 2. 1 Kara irdvra k.t.A.]
.

which belongs

to the sphere of,

which

springs from, Jesus Christ.' Thus it is a fuller phrase for do~Trdeo~6ai iv

Kvpico (e.g.
1

Cor. xvi.

19).

For

this fa-

3.

vourite Ignatian phrase see the note

iv

See the note Ephes. 21. opovoia Oeov] See above 6

eppoocrOe]

on Ephes.

2.

(note).
4.

dpa IIoXvKapiTco] These words are perhaps better taken with do-ird^ovrai vpas, than with the clause immediately

ddidicpiTov]
;

fast'

comp.
3.

Trail.

Ka\ dfiiaKptrov,

unwavering, steadI apwpov bidvoiav and see the note on

preceding;
t\

comp.
aydirr^

Trail.

13

Ephes.

aana^erai vpas
'~E(pcria>v.

Spvpvaioov nai

os io-Tiv k.t.A.] See above 7 (according to the reading adopted), and

2.

al Xotirai k.t.A.]

i.e.

through their

compare the still stronger expressions,

Trail.
1 1

representatives, who also were with him: comp. Trail. 12 dpa rais avpQeov. Ttapovcrais poi ckkXtjctlciis tov

tov Qeov

iva>o~iv

i7rayye\\o-

pevov, os icrriv avros, Ephes. 1 4 ra 8e 8vo iv ivoTrjTi yevopeva Qeos iariv.

The Trallians would be included among al Xonral here; comp. Trail.

I.

These
rrvevpa,

parallels

seem
is

to

show

that

the antecedent to os

not

dftiaKpirov

iv Tipfj k.t.A.]

i.e.

'not the

honour

which

is

implied

in

the

ordinary

but the whole sentence, more especially the exhortation to concord; since unity is the prominent idea in
these passages.

greetings

of men, but the honour

all

3-

TO THE TRALLIANS.

3-

TO THE TRALLIANS.
{

A FTER
Jr\.

(xiv. i, p. 648).

leaving Magnesia the road leads to Tralles,' writes Strabo Here again the route of the geographer accords
2,

with the sequence of the Ignatian letters (see above pp. have followed him from Ephesus to Magnesia, so now

97).

we

follow

As we him

from Magnesia to Tralles. Magnesia is nearly equidistant between the two, being about fifteen miles from Ephesus, and about seventeen or
eighteen from Tralles (Artemidorus in Strabo
...cit'

xiv. 2, p.

663,

efc

TpaAAeis
tKarov

ets

Mayv?7<rtai/ eKa/rov TTTapa.KOVTa [oTaSioi], cis

E<e<xov 8

clkootlv, cis 8e

^fxvpvav rpiaKoo-iOL

etKocrtv).

The road between Magnesia

and Tralles runs from west to east on the right bank of the Mseander, having the mountain range of Messogis to the north, and the river and plain to the south a broiling and dusty journey,' aestuosa et
' '

pulverulenta

via,'
it

as

it

is

described by Cicero (ad Att.

v.

14)

who

travelled along

the same time of the year {Rom. 10) delegates of the churches must have been traversing it in the opposite direction to pay their respects to Ignatius. It is described by Artemidorus as

about

in the latter part of July,

on

his

way to when the

his province

'a high-road trodden by all who make the journey from Ephesus to the East (Strabo xiv. 2, p. 663, kolvtj tis 6S6s rirptTTTai aVao-i rots eVi For a description of this road rag avaroAas oSoiiropova-tv e| *E<f><rov).
'

see Hamilton Asia

Mhior

1.

p.

533

sq.

ancient city of Tralles was situated on the right bank of the at some distance from it, and occupied a square or oblong river, plateau with steep sides, a prolongation of the hills which jut out

The

from the main range of Messogis.

fortress (Strabo xiv.
1,

It

thus formed a strong natural

p\v twv TpaAAiavcov ttoXis eVi
kvkXio 6

p. 648, Ihpvrai

8' 77

koX Tpa.7reQ.0v Ttvos aKpav )(Ovto<; epvpvrjv

to.

Ixavm

cvepKTj).

It

144
is

THE EPISTLE OF IGNATIUS

owed
/.

said to have

its
c.

origin

and

its

name

to a colony of the

Thracian

Trallians (Strabo p. 649). representative is GiizelHissar or the Beautiful Castle, also designated Aidin from the province

Its

modern
it

of which
the

it is

the capital, to distinguish

from other places which have

Aidin Giizel-Hissar, which lies on the lower ground at the foot of the ancient city, is a large and flourishing town with a popu-

same name.

lation variously estimated at

It is the

from

thirty-five or forty to sixty

thousand

terminus of the Smyrna railway, and stands in the people. centre of a very fertile district, which has been described as the orchard of Asia Minor. Among its chief products now, as in ancient times
(Athen.
iii.

p. 80), are figs

and

raisins for the

Smyrna market.

natural advantages Tralles was always a wealthy place. Attalus, the Pergamene king, whose magnificence passed into a proverb

Owing

to

its

(Hor. Carm.

i.

1.

12),

had a famous palace here

.

(Plin.

N. H. xxxv. 49;

see also the inscription on a coin, Tp&A attaAoy, Mionnet Suppl. vn. which under the Romans became the official residence of the p. 460),
high-priest of Tralles for the time being (Vitruv.
C. I.
ii.

comp. Boeckh
defence

G. 2934 [ap]xiepaTuovTos).

Somewhat
'

later Cicero, in his

of Flaccus, describes this city as

gravis locuples ornata civitas.'

De-

nouncing an obscure person, one Mseandrius, who claimed to represent the Trallians in their complaints against his client, he asks what had

become of
illi

the
1

illustrious

names among
Lepisones,

their

Pythodori

Aetideni,

ceteri

citizens; 'Ubi erant homines apud nos noti,

inter suos nobiles? ubi ilia magnifica et gloriosa ostentatio civitatis?'

If they are

adds, then

let

content to put forward such a mean representative, he them abate their pride, 'remittant spiritus, comprimant

Flacc. 22, 23). Some years of Tralles as surpassed by no other city of Asia speaks in the opulence of its principal inhabitants (/. c. crvvoiKUTai KaAw? et tis

animos suos, sedent arrogantiam' (pro

later Strabo

aAA?; T(3v Kara rrjv Axriav viro eviropwv dvOpwirixiv), and in illustration of this fact he mentions that the Asiarchs or Presidents of the Games,

who

incurred great

position, were constantly taken

expenses in maintaining the splendour of their from its citizens. At the martyrdom

Polyc. 12, 21).

of Polycarp the Asiarch Philippus, who presided, was a Trallian (Mart. At the same time, while the chief citizens thus enjoyed

high distinction at home, the lower population contributed to swell

1

This Pythodorus

is

mentioned also

He had by Strabo (xiv. 1, p. 649). amassed a 'princely fortune' (fiactKiKty ovatav) of more than 2000 talents, but
unfortunately

Pompeius. Julius Caesar stripped him of his wealth in consequence, but he succeeded in again amassing as large a
fortune as he had thus lost.

espoused

the

cause

of

His daughter was Queen of Pontus when Strabo wrote.

TO THE TRALLIANS.

45

the flood of greedy adventurers who sought their fortunes in the metropolis of the world and threatened to sweep away everything that

was

Roman

in

Rome

(Juv.

iii.

70).

Altogether Tralles seems to have

purse-proud place, much given to display, and not altogether free from vulgarity. Cicero is not always as compli-

been a busy,

thriving,

mentary to

this

city,
1 .

as

it

suited his purpose to be,

when he was

defending Flaccus

When Caesar landed in Asia after the battle of Pharsalia, the Trallians were not slow to pay their homage to success. A miracle sealed their allegiance. statue of Caesar had been erected in the

A palm-tree shot up through the hard temple of Victory at Tralles. at the base of the statue ; and it is even said that the pavement goddess
herself turned

round and looked upon the

iii.

effigy

(Caes. Bell. Civ.

105, Plut.

Vit.

Caes. 47,
it

Dion. Cass.

of the conqueror xli. 61, Val.

its

Max.

i.

6.

12).

Under Augustus, whom

speaks of
it

regarded as

'founder'

(Bull, de Corr. Hellen. x. p. 516), the city took the

name

of Csesarea.

boastful

inscription

as

'

the most splendid city of the

77

Caesarean Trallians' (Boeckh

C.I. G. 2929
et

XafjarpordTr]

Kouo-apeW

TpaWcavuv

America?i School at Athens

From
coins

Papers of pp. 94, 113, Bull, de Corr. Hellen. x. p. 517). this time forward till the end of the first Christian century the
;

7ro'Ai5

comp. Lebas
1.

Waddington

Inscr.

600

a,

commonly bear the legend K&ic&pecoN tp&AAiangon, and sometimes even kaicapgcon alone (Mionnet iv. p. 181 sq, Suppl. vn. p. 462 sq; comp. Eckhel Doctr. Num. 111. p. 125). This loyalty to the emperors
.

brought
(about

its

return to the Trallians.

B.C.

26

24) the

city

was

visited

During the reign of Augustus by an earthquake, a catastrophe

to which this region was and is especially liable. The earthquakes at Tralles play a prominent part in the Sibylline Oracles (iii. 459, v. 287). On this occasion the destruction which it caused was very considerable

(Strabo xii. 17, p. IO 1,

p.

579 to yv/xvaa lov kou aAAa

G. 2923).

fxiprj
/cat

<tvv7T(Tv

Agathias
relief

ii.

icretcrOr) re ajraaa koX avtrpdin)

ovSev aur^s o rt laicroicno

to
its

comp.

C. I.

The emperor however came

and

contributed largely to the rebuilding. It seems to have recovered from the effects of this calamity ; for under Tiberius we find the rapidly Trallians competing with other great cities of Asia for the honour of
3.s

erecting a temple to the emperor and senate, but they were passed over 2 parum validi (Tac. Ann. iv. 55)
.

3 Philipp.6 'Aricina mater.

Trallia-

flourishing cities of Asia Minor, such as

nam

aut

Ephesiam putes

dicere.'

In the

Tralles or Ephesus.
2

eyes of a Roman a small country-town like Aricia was far nobler than the most

The

expression

is

commonly

sup-

posed to mean

insufficient wealth,

but

IGN.

II.

IO

146 The patron

named
in. p.

THE EPISTLE OF IGNATIUS

G. 2926 t^s XaixTrpoTarrjq deity of the city was Zeus ; comp. Bull, de Corr. Hellhi. x. p. 516) sur-

(CI

7roXc(os...tepa? tov Aio's

Larasius (Mionnet iv. pp. 179, 183, Suppl. vii. pp. 462, 465, etc., Amer. School at Athens 1. pp. no, 112; comp. Bull, de Corr. Hellen.

468

comp. Waddington
(ix.

Inscr.
xiv.

604), written also Larisius or

Larisseus

these latter modes of p. 649) with a reference to tradition or the spelling being adopted apparently theory that Tralles was colonized from the Thessalian Larissa (Strabo

by Strabo

p.

440,

ix.

/. C.

tcrco5

Se

/ecu.

6 Aaptcrtos Zeus iKeWtv e7ru)vo//,acrTcu)

priest

already mentioned
xiv.
/. C.

god (Strabo
besides Zeus,

and the highwas doubtless the functionary of this (p. 144) But t\(s>v ttjv Upuio-vvrjv rov Aios tov Ao.pio~aLov).
;

also of the worship of Demeter (C I. G. 2937 of Dionysus (C I. G. 2919 AiovvVw Ba/c^ta) toj S^/xocria) ; tepeia A^/z^rpos), comp. ib. 2934), and of ^Esculapius (Vitruv. vii. 1). Among the games

we read

celebrated at Tralles in honour of different deities are mentioned the

Pythia (C I G. 2932, 2935, Mionnet iv. pp. 181, 192, 194; see Waddington Inscr. 598) and the Olympia (Wood's Discoveries at Ephesus Inscr. vi. 14, 20, pp. 60, 70, Mionnet //. cc. etc.), as well as those bearing
of Hercules (C I. G. 2936 dv aiOXotcnv a.Tap(3e[os] 'Hpa/cA^os; Amer. School at Athens 1. p. no). The city boasted of several comp. buildings, of whose architectural character notices have been preserved
the
(Vitruv.
ii.

name

8,

v. 9,

vii.

1,

4).

Nor was
it

it

without distinction as the

mother of famous men.

who was nicknamed

this city

boasted Dionysocles and Damasus orators, o-Ko^po^ (Strabo xiv. p. 649), both doubtless

Of

representatives of the affected

and

florid Asiatic style, for

which indeed

was famous
It

mosthenes').

Orator 234 'quasi vero Trallianus fuerit Dehad also an illustrious school of physicians, of whom
(Cic.

two are mentioned by name, Philippus and Thessalus (Galen Op. xin. p. 105, xiv. p. 684 comp. C. I L. 1. 1256). At the time when Ignatius wrote, Tralles was represented in literature by a living writer, Phlegon,
;

the freedman of Hadrian,

whose works have

Graec.
111.

partially survived the

wreck

of time (Miiller Fragm. Hist.

p.

603

sq),

but whose fame

this interpretation

may,

think, be ques-

tioned.

When we

readjust below 'pau-

lum

addubitatum,

quod

Halicarnassii

also set aside on this occasion for same reason as Tralles, is elsewhere commemorated for its wealth (Tac. Ann.

was

the

mille et ducentos per annos nullo motu terrae mutavisse sedes suas, vivoque in

xiv. 27, see

Colossians pp. 6 sq, 43 sq);

itself

and Tralles

must have been very

saxo fundamenta templi adseveraverant,'

flourishing at this time.

On
a

the other

we

are led to suspect that parum validi refers to the insecurity of the ground

hand both
earthquakes.

localities

were

prey to

owing

to earthquakes.

Laodicea, which

TO THE TRALLIANS.

47

chiefly rests on the fact that he is quoted by Christian writers as a heathen witness to the preternatural darkness which shrouded the At a much later date Tralles Crucifixion (Miiller /. c. p. 606 sq).

gave birth to an

illustrious son,

who

has

left

to posterity a far

more

impressive memorial of himself than these third-rate literary efforts, Anthemius, the architect of S. Sophia at Constantinople (Procop. de Altogether Tralles was invested with SEdif. i. 1, p. 174 ed. Bonn.).
sufficient interest in herself

and her

history to induce

two authors

at

times, Apollonius of the neighbouring Aphrodisias (Miiller Hist. Graec. iv. p. 310 ITepi TpaWeinv) and Christodorus of the Fragm. Egyptian Coptos (id. p. 360 Ilarpia TpaAAeW), to take it as the subject
different

of their writings. Of the evangelization of Tralles no record

but the preserved hypothetical account which has been given of the foundation of the Church in Magnesia (p. 102) will probably hold good for this neighis
;

bouring city

We can hardly doubt that it also. ledge of the Gospel to the disciples of S. Paul.

owed

its

first

know-

Lying on the highroad between Ephesus and Laodicea, where flourishing churches were
established through the agency of this Apostle almost half a century before Ignatius wrote, Tralles would not have been allowed for any long

This epistle however contains time to remain ignorant of the Gospel. the earliest notice of Christianity in connexion with Tralles. 'Sub idem fere tempus,' writes Livy, describing the Roman conquest of these regions (xxxvii. 45), 'et ab Trallibus et a Magnesia quae

super

Maeandrum

est et

ab Epheso legati.-.venerunt.'

The words would

These apply equally well to the incidents of the Christian conquest. same three cities sent their delegates to meet Ignatius at Smyrna ; but, while Ephesus and Magnesia were each represented by several
persons (see above pp. 15, 102), Tralles, as being more distant, was content with sending a single representative,
least
its

bishop Polybius

( 1).

At

no mention
is

Trallians

shown meanour he praises ( 1, 3). The main purport of the letter is a warning against the poison of Docetism ( 6 11). As an antidote he recommends here, as elsethus

Epistle to the written by the saint in grateful recognition of the attention to him through their bishop, whose grave and gentle deis

made

of any other name.

The

The Greek books

(Oct. 11) represent

Philip the Evangelist, whom they identify with the Apostle, as the founder and first

dation in fact, that a Philip, more probably however the Apostle than the Evangelist, resided in proconsular Asia ;
see Colossiam p. 45 sq.

bishop of the Church of Tralles (Tp<x\\77, M enaea). The story has this slender foun-

IO

148

THE EPISTLE OF IGNATIUS

where, union among themselves, and submission to the bishop and The denunciation other officers of the Church ( 2, 3, 7, 11, 12, 13).
of Docetism
his
letters.
is

fuller

On

the other
;

and more explicit in this than in any other of hand no allusion is made to the Judaic
with his language elsewhere have been Judaizers also (see the notes,
5, 8, Trail. 9).

side of the heresy

but a comparison

shows these

false teachers to

Magn.

8, 9, 11,

Philad. inscr.,

He

acquits the Trallians

indeed of any complicity

in this heresy hitherto,

Nor guard ( 8). have assumed that in a busy thriving city like Tralles, might safely situated in a district where Jews abounded (see Colossians p. 19 sq), there would be a considerable Jewish population which would act as a
them on
their

but he writes to put would the caution be unneeded. We

conductor to

this

heretical teaching,

even

if

we had no

direct

in-

formation of the

published by Josephus however xiv. to. 20) mentions the opposition of the Trallians to an ordi[Ant. nance of the Roman governor giving permission to the Jews to keep their sabbaths and to celebrate other sacred rites without interruption
fact.
;

A document

and,

whether

this

document be genuine

or

not,

it

is

satisfactory

evidence of their presence in Tralles in considerable numbers before The interest moreover which the Sibylline Oracles the age of Ignatius.
take in Tralles (see above p. 145) points in the same direction Tralles does not occupy any prominent place in the subsequent history of Christianity but like Magnesia, it is represented from time
.

to time at the great synods of the Church.

At the Council of Ephesus

the bishop of Tralles records his assent to the orthodox doctrine in

explicit terms (Labb.

name
1080;
1024,

in a

He signs his Cone. ill. p. 1024 sq, ed. Colet). which furnishes an instructive parallel to the opening way
p.

of the Ignatian letters

comp.
:

'Hpa/cAeW, 6 kcu 1222, where the second

;

e6<f>i\.os,

lirtypaxpa

(lb.

p.

Theophanius
iv. p.

elsewhere
135).

he gives his
later

first

name name
at

is

written
in.

in Latin

only,

pp.

996,

At a

meeting held

Ephesus, the notorious

Robbers' Synod, a.d. 449, Maximus bishop of Tralles commits himself

to the opinions of the majority

and to the heresy of Eutyches (iv. p. 894, 1117, 1178, 1187); but he appears afterwards to have recanted, for his assent to the decrees of Chalcedon (a.d. 451) is attested in his
his
the

absence by
1

metropolitan, the
unidentified

bishop of Ephesus
placed at
lr?.

(iv.

p.

1503).

May

not

NDvID

May

not this
as

Lud be

(Tarlusa or Tralusa), which is mentioned in the Jerusalem Talmud Taanith iv. 8, be our Tralles? The incident

Lydia, rather than

(Geogr. Tralles

Lydda

Neubauer

du Talm. pp.
is

80, 268) takes it?

sometimes spoken of as a

which took place

at

Tarlusa

is

elsewhere

Lydian

city

by

classical writers,

TO THE TRALLIANS.
Amongst

149

the letters of remonstrance addressed to Peter the Fuller,

and purporting to have been written a few years after the Council of Chalcedon, is one bearing the name of Asclepiades bishop of Tralles At later Councils of the Church also bishops of Tralles (v. p. 241 sq).
were present.

The
'

following

is

an analysis of the

epistle.

Ignatius to the

Church of Tralles, which

and hearty

has peace through

the Passion of Christ, an apostolic

I

greeting.'

Polybius your bishop informed Seeing him, I seemed to see you

me
all,

of your blameless disposition.

and

kindness in sending him

1).

Be obedient
to

would

live after Christ.

Submit also

your your bishop, if you the presbyters. The deacons

glorified

God

for

to

too must strive to please all men and avoid offence ( 2). Let all reverence the deacons in turn, as also the bishop and the presbyters. I am persuaded you do so ; for I have received a token of your love
in your bishop, respect of all (
I

whose gravity and gentleness must command the

3).

fear lest I

should
I

fall

through spiritual pride.

worthy.
I lack gentle-

wish to
(

suffer,

but I
I

know not whether

am

ness

4).

Though

could reveal the mysteries of the heavens, yet

I forbear for

your sakes.

Notwithstanding

my

fetters

and my know-

I beseech you, ledge of heavenly things, I am not yet a disciple ( 5). touch not the rank weeds of heresy. The cup of poison is sweetened with honey to deceive you ( 6). Shun these false teachers and cling

is

and to your bishop. Whosoever stands aloof from the altar not pure (7). I say this by way of warning. Strengthen yourselves with faith and love, which are Christ's flesh and blood. Give no
to Christ

occasion to the heathen to blaspheme

seducer.
.

( 8).

Turn a deaf
truly

ear to the

Christ

was

truly

born,

truly

lived,

died,

and

truly

rose again, even as He will truly raise us ( 9). If all this had been mere semblance, as these men say, why am I in bonds? Why am I

ready to fight with wild beasts ( 10)? Avoid these rank growths which are not of the Father's planting. They are no true branches of the
Cross.
I

The head cannot

greet

exist without the

I

members

n).'

you from Smyrna.

appeal to you by

my

bonds
for

be
that

united and submit to your bishop and presbyters.

I

Pray

me

may

attain

my

desire

( 12).

you.

Pray

for the

Church

in Syria.

The Smyrnaeans and Ephesians greet Once more, be obedient to your

I am in peril now, I am devoted to you. bishop and presbyters. but God will answer my prayer. May you be found blameless in Him
( '3)-'

TTPOC
'

TPAAAIANOYC.
ty\

ITNATIOC,
'

6 Kai Qeocpopos, riyaTT^fievr} Qeto iraTpi

overt]

hiorov

XpMTTOv, KK\r]crla dyia

rpaXiapdis iyvdrios

ev

TpaWecriv

npoc TPAAAlANOyc]
by Dressel); ignatius

(not written TpaWiavo'ts, as given

tralesiis

L*; rod
1

number
I

/3

in the marg.)

g* (but

TpaWrjaiovs (with the has the form ad trallianos) ; ad trallianos A.

olvtov eiriaToXri irpbs
/ecu

0e^...XptcrroO]

GL;

irapa deov irarpbs

Irjaou

xpurrov g; a deo patre

et

npoc Tp^AAiANoyc] Steph. Byz.

says of this city to eOviicbv TpaX\iav6s, and the statement is fully confirmed by evidence of all kinds.
s.

v.

magica percontatione consulentibus.' The word is most commonly spelled TpaXXtavos, but it occurs sometimes with a single X; e.g. Mionnet IV. p.
187, Suppl. vii. p. 472.

It is

to the

the only form on the coins, even latest date (Mionnet IV. p.

In the edict

of Diocletian
ly

it is

written indifferent-

It 178 sq, Stippl. VII. p. 439 sq). alone occurs in inscriptions, whether Greek (C.I.G. 2926, 2929, 2935) or Latin (Orell. Inscr. 5298, 6232) nor does any other form appear to be
;

TpaWtavos and TpaXtavos, Inscr. Lat. in. pp. 1191, 1 193. On the other hand there
title

Corp.
is

the

greatest variety in the

of this

found in any classical writer, either Greek or Latin. Boeckh indeed supposes that there was also a form
TpaXXels (C.f.G.u.p. 584,comp. m.p. 30), but his own data do not bear him
out.

Ignatian Epistle. The Greek of the genuine Ignatius and the Latin of the interpolator have the common form TpaXiavoi, Trallia?ii while
;

found

TpaXkels is indeed elsewhere (see Schmidt-Alberti Hesych. Lex. iv. p. 168), but it refers to a Thracian people. So again
TpaXXioi occurs (see Steph. Byz. s. v. TpaXXia), but it denotes the inhabitants of the Bithynian
'

The form

conversely the Greek of the interpolator and the Latin of the genuine Ignatius read instead TpaWrjo-ioi,
Tralesii.

Jerome again

refers to
;

it

as

ad Trallenses

(Vir. III. 16)

in the

Parall. Rupef., ascribed wrongly to John of Damascus (Op. II. p. 772,

town Trallium.

Pearson again (ad loc.) is wrong in saying Cives etiam ab antiquis Latinis Tralles dicebantur, ut a Varrone

Lequien), it is entitled npbs TpaWaels in the Pseudo-Ignatian Epistle Antioch. 13 the form seems to be
;

and

TpaWaioi.
correct

apud Apuleium': Varro

the city Tralles
itself,

personifies
belli

Generally however the form is given. So for instance Theodt. Dial. 1 (iv. p. 51 ed.

Apul. Afiol. 42

'Trallibusdeeventu Mithridatici

Schulze), Chron. Pasch. 1. p. 417 (ed. Bonn.), Sever. Ant. Frag?n. (preserv-

TO THE TRALLIANS.
Trjs 'Acrlas,
domini nostH

151
ev crapKi
but not carried

K\eKTrj Kal d^iodeco,

commoner form
et

elprjt/evova'rj

iesu christi

A (where et seems to be the commencement of a correction,

domino nostro
etc.,

preparatory to substituting the

out).
2 TpdWecriv]

g; rpdXeaiv

trallianus)

A.
;

3 r?}s 'Acrtas]

G; GL;

tralesiis

L;

in tralliano (from a

nom.

urbe asiae

A; om.

g.

ed in the Syriac see I. p. 171). So too the Greek translator of Jerome

{Vir.
III.
1.

a).

It

is

clearly also

the

form which underlies

the Ar-

menian title of the epistle. On the other hand the fragments of the
Syriac Version (see
give
'

III.

pp. 678, 682)

G. 2936 noXios 6' iyiprjpe fie TpaXXeo? elv dedXoiaiv k.t.X., Inscr. in Agath. Hist. ii. 17 (p. 102, ed. Bonn.) wpdaxre TpdWiv rav tot* KeK\ip.evav, 0?'ac. Sib. iii. 459 TpoXXi? ' rj yeircov 'E0eVou, ib. v. 289 7toXvj]pare TpaXXty (see C. I. G. II. pp. 557,
e. g. C. I.
dfjfjios
1 1

Titiliyu.'

\i^ ^, 0.i\i\^i \j, These words are ob;

19),

comp. Bekker Anecd.

:

p.

1193

TpaXXi?, TpdXXios
Plin.
3.

and so

in

Latin,

viously

corrupt

but possibly they

'Tralliyu,'

N. H.
TT/s'

v. 29.

stand for

CjAliV

'Aalas]
is
'

The Roman
;

which

pro-

vince of Asia'
Inscr. 132

cannot have been derived from TpaX-

meant comp. Orell. Natus in egregiis TralliAgath. Hist.

77

and might represent TpdXXioi, but probably was invented by the

\t.avoi

bus
(p.

ex

Asia,'

ii.

17

IOO) TpaXXei?
KaXovp,vr)
I

noXis
5

f)

iv

777

'Acrta

Syriac transcriber or translator himThese facts show that the present heading of the Greek Ignatius, Tpaself.

vvv
xiv.

X&P9It is

comp. Strabo
therefore a poli-

(p. 649).

tical designation.

Ethnographically

Xiavols

'lyvdnos,

is

very

much

later

or topographically, Tralles was as-

than the epistle itself, and has no authority whatever. I have therefore substituted a title which conforms to
the others.

signed sometimes to Lydia (Steph. Byz. s. v.), sometimes to Caria (Plin.

^V.

H.

v. 29, Ptol. v. 2).

sometimes

to

Ionia (Diod. Sic. xiv. 36, Mionnet

last

Ignatius, called also Theophorus,

to the

Church of the Trallians,

Snppl. vil. p. 477). Probably this was the designation which the
Trallians most affected,
as neither

beloved of God, and having peace through the passion of Christ, hearty greeting after the Apostolic fashion.
1. 9fw 7rarpi] On this dative, which stands for vnb Qeov narpos but

Lydians nor Carians stood in very high repute (Cic. pro Flacc. 27).

For similar instances of various

eth-

does not, like

the agent, so terested, see
p.

it,

much

directly describe as the person in lxxxi.

nological attributions in the case of towns in this neighbourhood see Colossians p. 17 sq. The addition rfjs
'Aaias
is not quite so superfluous here as in other cases (e.g. Ephes. inscr. see the note there), since there were other places bearing similar
;

Winer Gramm.
;

274

(ed.

Moulton), Kiihner

(II. p. 368 sq) ayancop-evos tg> Geco. 2. eV TpdXXeaiv]

423 comp. Neh. xiii. 26

The

plural form

or identical names, e.g. TpdXXris in

TpaXXeir is by far the most common name of this city, not only in Greek, but also in Latin (e.g. Juv. Sal. iii.

Phrygia, TpaXXts in Caria, TpaXXia or TpaXXeis- in Illyria see Benseler;

70; Orell. Inscr. 321, quoted below;

C. I. L.
III.

144).

Very rarely howis

Worterb. d. Griech. Eigenn. s. vv. But our Tralles was far the most important of them all.

Pape

ever the singular TpaXXis

found

eKXeKTJj]

Used probably,

as here, of

152
KCll

THE EPISTLE OF IGNATIUS

TTVeVfJLCLTl

TW

7Ta6ei

'ItJCTOV

XpKTTOV
t]v

Ttjs

i\7Tl60$

fj/uLwv

ev Tr\ is ccvtov

dvacTaorer

Kal acnralCoixai ev
eii-^Ojuai

tw

7r\rjp(i)iuaTL ev

aVocrToAt/ca) yapaKTTipi^ Kai

irXeia'Ta -^alpeiv,
i

Trveifiari]

g;

a'ifj.a.TL

GLA

see the lower note.

r<

iradei]

G;
;

ct

passione

L;

ev

irddei [g]
;

(the context being

much

altered);

om. A.
(pticriv]

5 ddiaKpLTov]

GL[A]

avvwoKpirov g.

6 Kara

GL

Kara

churches in
2 Joh. 1,13.

So also

Pet. v. 13 ((rvveKkeierq), k\cktoi, (kXck-

be

directed

against
'

Docetic error,

tov yevos, of Christians generally, 1 On this meaning of Pet. i. I, ii. 9.

'election,' as

signify fully in the belief in

and would

reposing peaceand union with a

'

truly incarnate Christ

3

comp. Smyrn.
avTov
Kal
rco

more

distinguished from its restricted sense, see the note on

iii.
1

Kpadevres
1.).

tt)

vapid
'

cupari (v.
1.

Colossians
d^Lodiq)]
agios,

2.

rep irddei]

through the passion?

Like other compounds of a favourite word with Ignatius;

2,

Magn.

Rom.
;

inscr.,
is

1,

Smyrn.

12.

For the prominence given to the work of the Passion in these epistles, see the note on Ephes. inscr. rjvoip.evr\

In Rom. inscr. it church as here in

all

applied to a the other ex-

ttjs

Kal iKXeXeyp.evj] iv nddei dXj]6ivoo. iXrridos rj/xcoi/] See the note on

11.
tt}

amples, to individuals.
iv vapid k.t.X.] The existing text iv (rapid Kal aipaTi ra>
'lrjcrov

Magn.
Greek
irddei
2.

iv

k.t.X.]

To be connected

Xpicrrov
;

stand
to

and
for

k.t.X. can hardly have thought it best

closely with ttjs iXnidos tjp.<ov. These words define wherein Jesus Christ is

the Christian's hope.

ev tg> irXrjpdyLaTi] in the p lero ma,' the sphere of the Divine graces. It is no mundane salutation which the
'

adopt from the interpolator's text

nvevpaTi alp,arL. same confusion of nvevp,aTi

fiari in

There

is

the
a'i-

and

Smyrn. 3. With this reading we have the common Ignatian combination 'flesh and spirit'; see the note on Ephes. 10, and comp. especially the opening
1

the authorities in

writer sends
15

see the note on

Magn.

ev Tipfj 'irjaov XpiaTov.

For the

addresses in Magn. aapKos Kal nvevpaTos, aapKa Kal nvevpa

evaaiv

ex>xop.ai
/caret

sense of nXr]p(op.a see the note on Other explanations, Ephes. inscr. such as 'in the whole body of the Trallian Church' (Smith ad loc), or
in the plenitude of Apostolic power (Bunsen Br. p. 139, interpreting it by what follows), or 'in the fulness of Christian good wishes' (Zahn I. v. A. p. 416), seem to be excluded
'
'

Rom.

inscr.

r]vcopevoLS

k.t.X.,

Smyrn.

I KaOrjXcopevovs iv rco &ravp(p ...aapKi re Kal nvev p,aTi. The alternative would be to omit

t(3 nddec,

as a gloss.

To

this

mode

by the use of the word or by the

of

remedy the Armenian Version

In this case the

grammar
3.

of the sentence.
'

gives countenance.

ev dirocrToXiKG} k.t.X.]

passage might be compared especially with PJiilad. inscr. r)v do-ndop,cu iv aipaTi ^lrjaov Xpicrroi},
I

manner of the Apostles?

tation

It is

after the a salu-

which followed the precedent

Smyrn.

rjdpaapevovs iv ayanr)

ev ro3 aifxari

set in the Apostolic epistles. Another ' in Apostolic interpretation is

my

XpiaTov.

The sentence would then

character or office

'

e.g.

Vedel.

ad

I]
'

TO THE TRALLTANS.
I.
AjJLiofJLOv

153
ev
virofdovr]
(bucriv'

ciavoiav

Kal

dZuiKpirov
6

eyvcov Kadcos

v/uias

e^ovra^, ov
,uoi

Kara
Qeov

y^pr\(Tiv

ciWa Kara

iSrjXoocrev

floXvfiios

eiricrKOTros

v/ulwv,

09
ev

7rap6<yevTO

6e\r}{j.aTL

kcli

'Irj&ov

Xpurrov
ins.
1).

KTijaLP g; sagaci sapientia A. 8 Qeov Kal 'Irjcrov XpLcrrov]

7 p.01]

GLA;

om. g* (mss, but

GL;

domini nostri

iesn christi

A;

Beov irarpos

ko.1

Kvpiov

'I.

X.

k.t.X. g.
6. ov Kara, xpfjo-iv k.t.X.] not from habit but by nature'; comp. Ephes.
'

loc. p. 18,

p. 139, Lipsius p. 56; but this would make the writer contradict himself, as Zahn has pointed out (/. v. A. p. 415); for just below, 3, he disclaims giving them orders coy dnoaToXos. On the other hand see Mart. Ign.

Bunsen Br.

Aecht.

KeKrrjade

<pvaei...To
1

avyyeviKov
e

epyov,
hcopeas
ib.

Barnab.

ovt&s
X**P LV

p<pvTov

Trvevp.aTiKrjs

etAijc^are,

Ant.

dvijp iv rots Tvaaiv drrocrToXiKos,

is

9 6 tt)V epCpvTOV hu>pedv ttjs hihaxrjs avTov 6ep.evos ev vp.lv. See Cope's note on Aristot. Rhet. i. 7. 33. For
the opposition of (pvais and xPWis see Plut. Mor. 11 15 F, 11 16 A; comp. the passages in Jahn's Methodius p.

but this
himself.
I.

not his

own

estimate of

'I

know how blameless and

ye
I

steadfast

are

naturally.

knowledge

have

obtained

This from

your bishop Polybius, who is with me in Smyrna, and has so warmly sympathized with my bonds that in
seeing

The same contrast is repre124. sented elsewhere as between (pvais and ao-Krjcris (Plut. Mor. 226 a) be;

tween (pvais and naiheia (Plut. Vit. Them. 2); between (pvais and edos
(e.g. Arist.

him
I

have seemed

to see

Rhet.

i.

II, p. 1370, Plut.

you

heartily welcome your kindly interest as manifested through

all.

him, and I am full of thanksgiving that ye show yourselves thus followers of God.'
5. "Apcopov k.t.X.] See the eulogy of the Trallians in Apoll. Tyan. Ep.

between (pvais and Tpocpij (Plat. Tim. 20 A, Legg. 961 b) between (pvais and Seais (Macar. Magn. iii. 13, iv. 26); etc. This is one of those passages in which the

Mor.

132

a);

language of Ignatius takes a Gnostic tinge; see Iren. i. 6. 4 rjpas pev yap
ev xprjaei
ttjv
ii.

09 (Philostr. Op.

II.

p.

364, ed.

Kay-

ttjv

x^P iv

^-o,p(3dveiv

Xe-

ser) els Tijvhe ttjv rjpepav ovk av e^oifii

yovai...avTovs

he

irpoKpivai TpaXXiavcov vpcov ov Avhovs, vvv he ovk 'A^cuovy, ovk "lavas k.t.X

x^P lv
3
(p.

'

comp.

lhioKTr)Tov...exeiv Clem. Alex. St?'om.

433).

The

povov vpas enaivelv Kaipos avhpas re

tovs rjyovpevovs vpcov, coy noXv KpeiTtovs tcoV nap' erepois dperfj Kal Acryco
K.T.X.
'

KTfjaiv,

where

(pvaiv

interpolator has stands in the

text of the genuine Ignatius, and the passage of Irenasus might seem to favour this. But the alteration was

ddiaKpLTov
steadfast,
dhia.Kpi.Tov
i?i

k.t.X.]

unwavering,

doubtless

made

to obtain the

Here

it

is

patient endurance? For see the note on Ephes. 3. closely connected with ev

moner
p.
'

antithesis

of

xPV ais

coman d
II.

KTrjais (e.g.

Philo Leg.
possession,'
;

ad
i

Cai. 2,

547),

'temporary occupation' and

usus*

vnopovTJ,

some

which probably refers to persecutions undergone by

'absolute

and
vii.

the Trallian Church.

mancipium' comp. 29 'sum XPW* 1 H"* u

Cic. Earn.

tuus,

KTijaei

he

54
C/uivpvri,
3

THE EPISTLE OF IGNATIUS

Kai oi/Tws
fjioi

li

lr](rov 9 cocrre /ue

avveydpf] SeSe/uevto ev XpicrTw to irav ir\r\Qo^ v/ulwv ev avTco decopfjo'ai.

Trjv
kcltcc

dTroSepdjuevos

ovv

Qeov evvoiav
/uu/uiriTas

hi

avTOv,
m

eSo^acra eupwv vjuds, w eyvcov,

II.
'Itl&ov

ovtcls Qeov.

Orav

'yap

tw

enrio'KOTrw

v7TOTacrcrria 6e

ws

XpiaTO), (paiveo-de
Irjcrov

/ulol

ov kcltcc dv6pa)7rovs (^dovres,

2 6ewprj<xaC\ g;
dewprjcrde

i XptcrTU) 'I-qaov] LAg; G; speculer L; vidi A: see bonam mentem veslram A.

" xP ca r V G.

the lower note.

3 etivocav]

GL;

vpdv evvoiav g;

7neum iesum christum A; cistis A; om. g. 5 om. Dam-Rup 5.

Sev-Syr 2;
/caret

t8oi;a.

Gg*.

4 e56acra] gloriatus sum L; glorificavi dominum ws ^7^wi/] GL; quomodo et didiXptcrry]

tbs 'I^crou

GLS A
X

Sev-Syr 2;

cos to; /cupl'cp

[g];

6 /card di^pcoTrovs] secundttm homines L; sicut ho?7iines dvOpcoirov Gg Dam-Rup; :' corpore S X A: see the lower note.

Attici nostri

mancipium

illius.'

ergo fructus est tuus, At the same time

Krfjo-ts

polator inserts for clearness. Trallians appear to have sent

The some

the substitution of

for (pvais

substantial proofs of their goodwill

as getting rid of a questionable doctrine.

itself
' 1 he reavvexap 7] dedepevco ] joiced with] or perhaps, congratulated me in ?ny bonds J For o-vyxaprjvai comp. Ephes. 9, Philad. 10, Smyrn. 11, and see note on Philip. '

would recommend

by the hands of Polybius. '/ gave glory to 4. idogacra] God.' For this absolute use comp.
''

Polyc.
Geco

Anode xopevos
xliii.

o~ov

ttjv

iv

yva>pr]v...v7rep8o;a<0,

and

see

also Ecclus.
laxvo-copev
;

28 dogdfavres nov
edoa
is self-

The reading

pians

ii.

17.

condemned,
thority.

independently

of au-

2. iv avrw] i.e. as being the representative of the whole body. For this use of the preposition comp.

as

eyva>v] 'as

I had
to

bee?i

referring
eyvmv.

back

the

informed] foregoing

Magn.
cottols,

6 iv rols irpoyeypappivois

Tvpoo~-

Ephes.

ev ^Ovrjcr'ipa).
1.

ptprjTas K.r.A.]

See the note Ephes.

This reading is to be There seems to be no preferred. good authority for the middle 6ecoOeaiprja-ai]

peladai,

though

it

appears
classical

in

some
Thes.

corrupt texts of see Dindorf and

s. v.

authors;

Hase Steph.

Apoll. Tyan. Epist. 69 addressing the Trallians says, tis ovv alria, 81 rjv anode xopai pev vpas
3. a.TTobe^apevoi\
ac.t.X.

II. 'When ye submit to your bishop as to Jesus Christ, ye live after Jesus Christ, who died that you through faith in His death might yourselves escape death. Do and nothing without your bishop be obedient also to the presbyters
;

The deacons

as to the Apostles of Jesus Christ. likewise must study

Kara Qeov] see the note

On

this Ignatian
1.

phrase
inter-

Magn.

to satisfy all men; for they are ministers of Christ's mysteries, not of meats and drinks. Therefore it
is

tuvoiav] sc. vfiaVf

which the

their

duty

to

shun

all

blame,

TO THE TRALLIANS.
KctTa
'lrjo~ovv

155

XpLCTTOV, tov Sl rivets dirodavovTa \va irLCTTevcavre^ eU tov BavccTOv avTOv to diroQavexv
K<pvyr]T.
10

dWa

dvayKcuov ovv e&Tiv, (henrep

TroieiTe, avev
uTTOTcto'G'eo'de
'Iri&ou

tov
kcu

eTTLCTKOTrov /mtidev Trpaaaeiv v/uLas*

d\X

Tip

TTpecfivTeplcpy

a>$

[to7s]

aiTOO-ToKois

XpicrTOv, Trjs eA7r*Sos

7
T](j.as]

rifJLwv,

iv

to

SiayovTes
8 TnarenjaavTes] 9
wo-rrep]

[iv

avTto]

GSjAg Dam-Rup
G;
wparreLV g.

Sev-Syr; vos L.

G;
X

TriarevovTes
oerenrep g.

g; credentcs L; qna?ido
10
irpaacreiu]

creditis

S 2 A Sev-Syr.
viroraaaeade]
11
7).

GLS

A;

GSjA;
G;

VTrordaaea-Oac

[Antioch

14]; the authorities for g* vary.

byteris

ry

irpeafivTepicp]
rots]

S 1 ; sacerdotibus

A
;

(see

XpiaTov]

GLS x g
al.

Antioch

xpttrrou

below on A.

Antioch; presom. g Antioch. 'Irjaov

GL*g

12 kv avrcp]

gS x

(see the next note);

om.

GL;

A.

as they would shun the fire.' Kara dv6pu>7rovs coi>res] So too 6.

Rom.
ing

8.

See

also

Ephes.

<ar

dvOpconcov (Slop (according to the read-

proposed). S. Paul uses the singular /caret avBpconov (see the note on Galatiafis iii. 15); and the re-

miniscence of

S.

Paul has doubtless

led to the substitution of avBpconov for dvdpojTTovs in some texts here.

8.

Iva 7ri<TTV(ravTs
5

k.t.A.]

Comp.
to

Magn.
9.

lav

p.fj

avdaipercos

c-^copei/

dirodavelv k.t.X.
coenrep
7roieire]

now, we shall be found in Him But in order to get this sense it seems necessary to insert lv avrcp, which appears in the interThe words without polator's text. this addition can hardly have this meaning, since lv cp cannot well be made to do double duty. If, intending this sense, Ignatius omitted lv avrco, we must regard this as an illustration of the hasty writing in which these epistles abound and which is explained by the circumstances of

Him

hereafter.'

Comp. Ephes.
k.t.A.]

the writer (see above, pp. 28,

10, 159).

4,

with the note.

avev

An
See

alternative

would be
a>

to read the

tov

eVtcrKoVoi;

conjunctive, lv
pec9a
'in

didyovres evpedrjera-

Magn.
11.

7 with the note.

rco 7rpeo-/3urepi'a>]
2.

whom may we
is

be found

See the note

living'; but the existence of a future

on Ephes.
coy

dnoaroXois k.t.A.] They stand in the same relation to the bishop, as the Apostles stood to
rots

very questionable (see xiii. p. 89), and our Greek authorities here do not countenance it. So too in Rom. 4 Iva...
conjunctive

Winer Gramm.

Jesus Christ.

So again Sniyrn. 8; comp. Magn. 6 rcoV 7rpecr/3urepcoz> els

evpedrjo-op-ai

(not

ti/a...eupec9^crcopat) is

Tinrov avveftpiov rcoV dirocrTokcov (with

Conthe notes), and below 3. versely the Apostles are called 7rpecrfSvripiov iKKkrjo-ias in Philad. 5.
12.

interpolator for In I Cor. of Ignatius. xiii. 3 the authorities show that the alternative is between the fut. indie.

substituted

by the

lva...yiva>p.ai

Iva

Kav8rjo-op.ai

Iv

cp

k.t.A.]

i.e.

'if

we

live in

and the

(not iva Kavdrjo-copai) conj. aor. Iva Kav\T]o~a)p.ai.

56
upe6ri<roiuLe6a.
'

THE EPISTLE OF IGNATIUS

SeT he Kal tovs SictKOvous
kclto.

["

ovras

/uLvcrTrj-

pio)v

Iricrou

XpiVTOv

iravTa Tpoirov

ttolctiv

dpicKeLV*
cr'A/V

ov

yap
i

fipco/uLarcov

Kal ttotcov elcnv SiaKOvoi,

but
1

eV-

evpedtjirofieda]
it

Gg*

(mss,
slip

has inveniamur)

0r]<rup.e6a, if

be not a

of a Latin scribe).
(i"Q

The

inveniamur L (= evpe; Oriental Versions are; ila

S x (which seems ut inveniatur vita
p.v<x-

ut

certainly to
vestra

inveniamur quod in have read ev

ipso

ID

T\2

= eodem)

vivimus

ai/ry

and perhaps
versions,

eipedrio-u/Aeda);

cum
g;

iis

(a

corrupt text of a loose rendering of the Syriac).

T-qpicou]

iivvr-qpiov

G.

The

which

all

have the genitive, are as

fol-

lows;

diaconos ministros existentes mysteriorum

;

assist the sense)

(ministros being supplied to diaconos qui sunt filii mysterii S x ; diaconis qui stint participes
1*I<fov g.

Lx

2 'Irjcrov Xpiarov] GLSjlA; xP l<TT v mysteriorum A. GLS X Antioch 14; deo et hominibtis A; om. g. Antioch ciborum L ; fipwr&v g. 4 vir-qpiTai]
;

Traaiv]

Ppw/xaTuv]

GLg

Antioch

om.

ofiv] GLg Antioch; et propterea A; om. S r avrovs] GS x Ag* praecepta eorum observare) Antioch ; vos L (mss, doubtless a scribe's error for eos). <pv\aa<xecrdcu to. eyKXrjfiaTa] {(pv\aa<Te(Tde, but corrected by a

S X A.
(but

later

hand)
tovs

Antioch; rd
et

iyKX'rjfj.a.Ta

<pv\aTTecr0ai g.
o/jloIws)

6
al. g.

'0/J.oiojs]

Antioch; similiter
irarpos]

L;

et ita
cl>s

S1

et

(om.

A;

toi>s 8lo.k6vovs...

diaKovovs

Irjffovv

xptcrroV,

ws

Kal
et

tov

eirlaKOVov

6vra

viov

rod

irarpos

G;

diaconos ut

mandatum
is

iesu

christi,

episcopum ut iesum christum

I.

Set 8e Kal k.t.X.]

This

not an

tendance

injunction of obedience due to the deacons, as the preceding sentence

on the priest when offiBut such ciating at the eucharist. a restriction of p,varrjpiaiv would be

might suggest, but a statement of requirements from them, as the following words clearly show. Not their
claims, but their duties, are enforced. tJlOSe TOVS dldKOVOVS OPTOS K.T.A.] who are deacons {ministers) of the
'

an anachronism
apparently
uses

in

Ignatius.

He
the

the
in

word

in

same wide sense

by
S.
2.

which

it is

used
S.

Paul, 'revealed truths.'

/cara

iravra]
1

According
Cor.
x.
2>3

to

Paul's example,

<ada>s

mysteries assertion

of Jesus
is

Christ?

This
fol-

Kaya> rrdvra Traaiv dpeaKco.

3.

justified

by what
K.r.A.

(3pa>pdTG)i>
ii.

K.r.Xi]

See
ix.

lows, ov yap reference here

(3pa>pLa.T<ov

The

xiv. 17, Col.

16,

Heb.

10.

Rom. The
and
the

is to the deacons, and some have supposed) to the See Smyru. 10 cos diapresbyters.

diaconate was

originally

instituted

not (as

biaKoveiv rpane^ais (Acts vi. 2) ; these less spiritual duties of

office,

kovovs Qeov [Xpio-rou], Polyc. Phil.

ofioiois diaKovoL ap,(xnToi...6c>s

Qeov Kal

Xpiarov

diaKovoi
I

Kal
I

ovk

avdpamu>v.

Comp.

Cor.

iv.

coy

u^pe'ras- Xpito

the distribution of alms, the arrangement of the agape, and the like, tended to engross the interests of the deacon (1 Tim. iii.

such as

arov kcu otKOVopovs pv arrj p icav Qeov,

which passage seems

fluenced

have
here.

in-

He needed therefore to be 8 sq). reminded that the diaconate had a

higher aspect also. The mode of expression here may have been suggested by Rom. xiv. 17.

the expressions
writer
diaKovovs
refer

In

later

would probably

pvarrjpicov to their at-

II]

TO THE TRALLIANS.
Qeov
V7rr]perai'

157

KArjcrias
5

heov ovv avrovs <p}i\dtTcretrdai

tu

eyKX^fJLciTa ws Trvp. III. 'OfWicos Trdvres evrpeirecrdcocav tovs Skxkovovs

'Itiaouv XpitTTOV, cos kcxi

cos

top eTTLGKOTrov bvTa tvttov

existentem filium patris

fonna (NDQ1D2) patris

Xpivrov
Itjctovv,

L a diaconis sicut a teste christo et ab episcopo qui est in Sj (for XDD1D see the note on Magn. 6); a diaconis sicut a iesu christo et ab episcopo sicut a patre deo A; clvtovs [i.e. tovs 5iclk6vovs] (is
;

ov <pv\a.Ks

elctv

tov

tottov,
(is

(is

/ecu

iiricrKOTros

tov

irarpos
ihs

rQiv

oXcov tvttos U7rapxa

tovs ScaKOVovs

Iqcrovv xpurrov

Kai tov iirio~KOirov

TOV

traTepa Antioch.

Comparing

these authorities

we

arrive at these results.

(1)

In

the

ws ivToXijv irjaov xp'o'tou, as standing alone against all the others (GS 1 Ag Antioch) which support the simple ws i-rjaovv Xpt-VTov (g however transposing and reading xptcrroV hjaovv, but dominum iesum
first

clause

we must

reject the reading of

christum

1).

(2)

rejected in favour of tvttov,

Antioch.
its

(3)

vlbv of GL must certainly be which appears in Sg and is loosely paraphrased in A The second ws is somewhat awkward, and the sentence would gain by

In the second clause the corrupt

rejection or transposition,

/ecu

tov i7riaKOTrov ws
(is

tWa

tvttov k.t.X. (or in this case

we might perhaps read

ws Ivtvttov for

oVrct vlov, as

nearer to the traces of the

ms); but it appears in this place in Gg, while on the other hand the versions are It ought probably therefore to be retained, not of much account in such a case. as it is capable of explanation. (4) For an account of the anomalous reading of L in both clauses see the lower note.

4.
is

qvtovs (j)v/\dcr(ro~6ai k.t X.] S. Paul's injunction also, that

aveyicXrjTOt,
5,
1

It

him.

the

deacons should be
iii.

Tim.

10; Const,

comp. Polyc. Phil.

ii.

Aftost.

I spare you for the love I have towards you. Though I might have written more strongly, I fornor do I venture, being a bear
;

10, viii.

18.

The reading
the authoritext,

convict,

to

command you

as

if

avrS>v is
ties

condemned by

were an Apostle.'
6. As the deacons are 'Ofioicas] required to consult the wishes of the laity, so in like manner must the

even in the interpolator's

it

and

interferes with the sense.

III.

'At the same time

let

the

laity pay respect to the deacons as to Jesus Christ, while they reverence

laity

pay respect

to

the

deacons.

the bishop as the type of God the Father and the presbyters as the re-

presentatives of the Apostles. Without these three orders no body of

men
This

deserves the
rule,
I

name

of a Church.

persuaded, you follow; for I have with me a pattern of your love in the person of your
bishop,
in

am

whose gentle demeanour

is

a powerful lesson. Even the godless heathen must reverence

itself

by even where the duty is not The identical, comp. 1 Pet. iii. 7. ndvTes here corresponds to the ttcloiv of the preceding sentence. As the deacons have duties towards all, so they claim respect/>w;z all. a>s 'l-qaovv Xpiarov] This start7. ling comparison of the deacon to Jesus Christ rests on the assumption that the relations of the deacon to
o/xoicos-,

For

this reciprocation introduced

the bishop are

analogous to those

158

THE EPISTLE OF IGNATIUS

TTCtTpOS,
[ftjs]

[in

TOV
kcli

TOVS 6 7Tpe(r(3vTpOVS WS CWe&piOV 6eov

crvvSecr/uiov ccttocttoXwi/'

X w P^ toutwv

e/c/cA^cna

ov KctXelrai.
i

Trepl

(hv irl'nreio'iJLai v/uias

ovtcos e^eiv
avvdeo/xov]

to

ml

<hs]

Antioch;

kclI

(om.

Cos)

LS A
2

[g].

conjunctions

L;

dea/xdv

Antioch;

o~v~v5eo/xos

G; g

also has ovvSeo/xos, but as a nominative, the

of Christ to the Father

Const,
ii.

comp. Apost.
.

26

6 8e

SiaKovos tovtco [tc3

enter k6tv<o\

7rapL(TTaada>. .Kai

XeiTovpcos

yeiTG)

avToi

iv

rracnv ap.ep.TTTcos,
d(f>

o
to.

Xptoros,

noLcov

eavrov

ov8ev,

npeara noiel ra> irarpl ndvTOTe, lb. 30 cos yap 6 Xpicrros ctvev tov rrarpos
-

ovoev

7roieT,

ovtcos ovbe 6 Sicikovos avev

k.t.X.,
ib.

tov enio-KuiTov
6 SiciKovos too

44

rravTa peV

immediate neighbourhood (see below dyancov vfxas k.t.X.) has been much tumbled about, such a change would perhaps be justifiable. I have preferred however to retain it in the place where it is found in most authorities, because it thus introduces the a?ialogy of the relation between Jesus Christ and the Father as explaining the previous injunction. tvttov tov ivaTpos] See the note on

iiriCTKoTTCC dracpepeVco, cos

See also XpiaTos tco rrarpi k.t.X. the note on Magn. 6. The preponderance of authority seems to show very decidedly that

Magn. 6
I.

els tvttov

Qeov.
'

cos

crvvebpiov

k.t.X.]

as the

council of
the

But if so, this is the original text. how can we account for the reading
of the Latin translator
?

God and (as) the band of Apostles? As the bishop sits in

It is

pro-

bably to be explained as having arisen from a combination of two

readings, tovs
*\i)o~ov

the place of God, so too the corona of presbyters (Magn. 13) is compared to the company of the Apostles,
seated, as it were, on thrones encirThe tercling the Eternal Throne. restrial hierarchy is thus a copy of

dtaKovovs

cos

ivrokrjv

Xpiorou and rotes' 8ia<6vovs as 'irjaovv Xpiarov. The former of these was probably in the first instance a marginal illustration taken from another passage, Smyrn. 8 tovs 5e ftiaicovovs eVrpe7reo"#e cos Qeov evToXrjv,

the celestial

comp. Rev.

iv.

4 kvk\6-

dev tov Opovov Bpovoi e'lKoai Teaaapes' Ka\ eVi tovs Opovovs e'Uoat, Tto-crapas

Ttpcr(ivTpovs Ka6rjp.evovs (comp. vii. The aweSptov tov Qeov is de11).

fined

or

by

this parallel.

an emendation suggested It would then dis-

by avvdeapov
the

tcov

anocrTokcov
is

and
feres
this

second

cos,

which

dis-

place the original reading cos 'Iqcrovv and this latter Xpio-rov in the text
;

credited by external authority, intersomewhat with the sense. On

would be inserted just below, where it seemed to be required, the corrupt

reading ovra vlov (for ovra tvttov) having set the transcriber on the

comparison of the presbyters to the Apostles, and on the arrangement in the early Church which suggested
it,

see the notes on

ib.

Magn. 6
1

wrong
cos

track.
Kai

tcov curoo-Toha>v,
k.t.X. J

o~T(pdvov

o-we8piov tov

tov iirlo'KOTTOV

sentence would be rendered

The much

7rpecr/3vTepiov.

For

this concrete sense

of

o-vv8eo-p.os,

placed

smoother, if cos were transposed and before 6Vra tvttov. As the text of this epistle here and in the

and

so

signifying an aggregate either 'a bundle' of letters

or 'a band' of persons, see the note on Colossians iii. 14. It occurs with

in]

TO THE TRALLIANS.
e^fJL7r\apiov
Tf?s

59

yap
5 /usd'

dyairr]^

v/ulcov

e\a/3ov Kai

e^co

iavTOv ev tw

eTriGKOTrco
r\

v/ulgov,

ov cluto to

KaTci.-

(TTrjjUia

/ueyaXr] /uadrjTeia,

de

irpaoTt]^
4 vpwv]

avTOv Suva/Ms;

construction having been changed.

vestrae
1).

GLA

om. g (mss, but add.

5 ped* iavrov]

G; per

ipavTov g (edd., but see the Appx).

much
though
xii.

the
in

same meaning as
Kings

here,
xi. 14,

a bad sense 'a confede-

racy, a conspiracy,' in 2

20, Jer. xi. 9. It will thus appear that

ary form of address, like dilectio vestra,' r) evo-efteia vpcov, 'your grace,' Pear'your holiness,' and the like. son explains 13 77 dyc'imj Spvpvaicov
'

both the

and Smyrn.

it.

r]

dydnrj tcZv aeA<pc5i/

comparison of the deacons

Christ

and

to Jesus that of the presbyters to

the Apostles flow naturally, though in separate channels, from the idea of the bishop as the type of God. But

(comp. Philad. 11) similarly. Any such usage however would be an anachronism here. For dydnrj vpcov comp. Rom. 1, 9. Polybius was an
rj

illustration of their affection for the

the combined result is incongruous, for the presbyters are made to occupy

martyr.
5.

eavrov]

For ipavTov; see Winer

'

a lower place in the comparison than the deacons. We may suppose therefore that the last clause tovs 8e npeaftvrepovs k.t.\.

Gra?nm.

xxii. p. 188.

KaTdo-Trjpa] Plut. Vit.

diKrjv

demeanour'
23 ovtc

comp.
tt)v

Marcell.

<p 6[3cp

was added as an

after-

ovt dvpco Trpbs tovs ^vpaKocriovs

thought by Ignatius, without noticing the incongruity. This is only one among many indications of extreme haste, to be explained by the circumstances under which

tov avvrjdovs pfTCtfiakcov KaTacrTrj patos, aAAcz irpdcos Tvavv /cot Kocrplcos The to ttjs diKrjs reXoy endexdpevos.

these
i.e.

letters

were written {Rom.

2.

'

5).

derivation suggests, though it does not require, the idea of composure,' quietude] staiduess (comp. Orig.
'
'
'

^copts tovtcov K.r.A.]

'With-

C.

Cels.

iii.

80 to
;

ttjs

aapKos evo~Ta6es

out these three orders no church has a title to the name, deserves to be
called a church'.

KaTaaTrjpa) kos signifies

and hence KaTaaTrjpaTi'of calm demeanour,'

Vit.

This seems to be
ov naXelrai,
'is

as in Plut.
TTpOCTCOTTOV
tt

Tib.

Gracch. 2 Idea
KOL
KlVTJpaTl

the

meaning of

not

Kai

{3\eppaTL

spoken of, 'is not recognised', as in Heb. iii. 13 d^pis ov to arjpepov KaXetrai comp. Polyc. J os dwrjo-erai
;

phos K.a\ KaTacrTrj paTLKOS rjv. See Wetstein on Tit. ii. 3, where KardThe view of Hammond o-ttj pa occurs.
(on Tit. ii. 3), that KaTaaTrjpa signifies rank, office (from KaBiaTavai to ap'

deoBpopos Kakelo-Oai, Afagn. ovk aios elpi KaXcladai.

'

4 oOev

3.

Tvepl
1

ooj/]

concerning

which

things , not referring to tovtcov, but to the general injunctions of the pre-

Tit. i. 5), point,' Acts vi. 3, tute of support from usage.

I

is

desti-

ceding sentence.
4.

6. peydXrj paOrjTeia] lva...bia Trjs tcov yvvaiKcov dvaaTpoCprjs

Pet.

iii.

eep.7r\dpiov]
2.

See the note on

This
is

Ephes.
ttjs

also the \6yov KtpSrjdrjaovTat. See language which Ignatius uses respectdvc-v

dydirrjs

vpcov]

treated

ing

by Jacobson as a mere compliment-

Onesimus of Ephesus (Ephes. and Damas of Magnesia (Magn.

6)
3).

i6o
ov XoyiVofJMi

THE EPISTLE OF IGNATIUS

kcli

[in

tovs

cideovs

VTpc7reo-6ai.

dyairuiv

vfias outcos (beihofjiai, crvvrovooTepov

V7T60

Swa/uevos ypa<peiv
&aVTOV~\
(5

TOVTOV
'iVCL

[A\'

OV%

IkCLVOV

TOVTO

WqdtlV,
aroajxai.

LOV

$lCLTa<TKCLTCCKpiTOS COS <X7r6o~TOAoS VJJUV

5

i 6V] GLg*. There is a plural in A, which probably therefore read wv. This is a in Ignatius takes an accus. (see the note possible reading, but evrpt-rreadai elsewhere on ay air (2v...^nrjdr}v k.t.X.] ayawcovTas ws ov (peioo/xai eavTov irorepov 6).

Magn.

tovto cprjdrjv k.t.X. G; diligentes quod non parco pro illo, in hoc existimer ut etc. L ; etiam quonia?n amo vos, parco vobis scribere vehementer et glorificare ; sed et non sum sujficiens sicut vir aliquis condemnatus sum A; dyairuv vp.b\s apostolus praecipere vobis, quoniam 'iva pt-r) 5dw ricrlv elvai irpoadvTTjs i) eiri5er]S k.t.X. g. <peibop.ai crvvTOVuirepov eirLO-TelXai, Here the text of GL is seriously corrupt. In attempting to restore the reading
bwa/xevos ypdcpeiv virep tovtov
els

ipsum aliqualem potens

scribere

we may observe
note.
(2)

as follows: (i)

The agreement
is

of

and g establishes one unques-

tionable emendation; eavrov irorepov

The coincidence
is

of the

same

a corruption of avvTOuwrepov: see the lower authorities shows that a^aTrwi' is correct, and

that the corruption

in -ras ws ov.

Having regard

to the sense as given in

Ag,

1.

who were

tovs aOeovs] i.e. 'the heathen] adeoi ev tco koV/xo), Eph. ii.

See also Clem. Horn. xv. 4, 12. Clem. Al. Protr. 4 (p. 52), Paed. iii. 1 1 Origen {c. Cels. i. 1, iii. 73) (p. 300). adeos -rroXvdeoTrjs COmp. speaks of Mart. Ign. Pom. 8. On the other hand, the Christians themselves were denounced by the heathen as aOeoi, because they had no images or
f) ;

comp. Polyc. 7 Vfiav to o~vvtovov ttjs This emendation is much less violent than it seems at first
dXrjOcias.

cyNTONcoTepoN for c&yto no(see the note on dXX' ovx k.t.X. At all events the interjust below). polator's text leaves no doubt about its correctness, as Pearson saw long
sight,

TepoN

ago.

shrines or visible representations of

deity; Mart. Polyc. 9 (comp. ib. 3), where the cry against Polycarp is alpe tovs ddeovs, which he himself,

vpa>v,

vnep tovtov] i.e. tov i7rio~K.6irov or possibly 'on this matter.' dXX' ovx k- 1"-^-] The state of the
3.

text in the
(e.g. at

immediate neighbourhood
;

the beginning of this chapter

looking
repeats.

els

rravra rhv oxXov rcov ev ra>

see also

ol

yap Xeyovres
k.t.X.)

k.t.X.

and

catches up and See also Justin Apol. i. 6 (p. 56), ib. 13 (p. 60), Athenag. Suppl. 3, 4, 30, Clem. Alex. Strom, vii. 1 Tertull. (p. 828 sq), Mimic. Octav. 8, Apol. 10 sq comp. Clement of Rome
crraSico dvopcov edvav,
;

MS of GL must have been much worn and probably mutiarchetypal

lated in this part. Accordingly I have sought to remedy the text here on the hypothesis that some words have dropped out. For eavTov see the note on covtov above. I have chosen this form (rather than ep,avrov) here, because it better explains

60!

Kai

la>

shows that the

1.

p.

34.

Below,
to

10,

the epithet
the

dOeoi

seems

be applied to the
(see
'

Docetic
there).
2.

teachers

note
'

o-vvTovatrepop]

more urgently

the corruption of o-wTov<x>Tepov just

IV]

TO THE TRALLIANS.
IV.
rioWci
ev

161

Qeco' (ppovco ev
aTroXcofjiai'

ceAA' e/uavrov /ueTpa),

\va

juLrj

Kav^crei
kclI
/ulol
fir)

vvv

yap

fj.e

Sel irXeov
ol

(po/3eT(r6ai

Trpoveyeiv toIs (pvcriov(riv

/ue.

/ue'

yap

Xeyovres
I

fiaaTiyovcriv
v/nas
ovtojs.

ayanu)

fiev
seem

yap to
to indicate
els

have substituted
these were

(3)

These two

authorities also

that

some words have dropped

it

out, probably

between

inrep tovtov

and

tovto.

impossible to say, owing to the capricious changes in g and the habitual laxity and constant omissions of A. I have hazarded a conjecture in accordance with the general sense of A. Hilgenfeld {Zeitschr. f. Wiss. Theol.
is

What

xxi. p. 541 sq) has his own conjectural reading, but he does not seem to me to be on the right track. 4 bt.aTao-<j<jop.aC\ praecipiam L; diaTaaaojuac Gg (but in the latter the form of the sentence is altered, oi>x ws airocrroXos 8iaTacrcrop.ai).

6 IloXXa (ppovCb ev 0e] GLS Dam-Vat 3; multa cogito in divinis A; om. g. This and the following chapter appear at the close of the Epistle to the Romans
in 2.
fxe

/xe

del irXeov]
2 (but

me

oportet

phis

L*

(but oportet

me phis L x
8
fir)]

) ;

-wXelbv

del [g]

Dam- Vat

quoted by Max,
ol

7r\^o' /xe 5e?).

p.01

GLSAg
GL;
01

(but

om.
p,e

Max Dam-Vat).
;

yap Xeyovres

iiaaTiyovalv pe]

yap

ewaivovvTes p-acTiyovaiv

txa<TTLyov<n[v])

g (but Max Dam-Vat quote it eiraivovvres yap pe Mi enim qui dicunt mihi talia flagellant me 2; def. A: see the

lower note.

For the construction of ha comp. Luke 43 -noBev p.01 tovto Iva

before.
i.

then
spirit,

have every need of a gentle which defeats the prince of

cppovco']

eXOrj

rj

p-rjTr/p

k.t.X.,

Cor.

iv.

3 els

this world.'
6.

eXa^iaTov
I

eo~Tiv 17.

ha

lift v/xcov dvaicpidaj,

IloXXa

Comp. Herod,
I

ix.

Joh.
4.

iv.

16 7roXXa (ppoveovTa

p.T]8evos upaTeeiv.

a>V

KdTCLKpiTOS K.T.X.]

HlS pOSiis

Similarly Barnab.
p.ai k.t.X.

avveidcos epavTcp

tion as a

condemned criminal

taken

otl ev vpuv XaXrjo-as

l

noXXa

enio-Ta-

as a type of his unworthiness in the sight of God. See the note on Ro?n. 4,

where he uses similar language of his relation to the Apostles. For

Starao-o-co/Liat

f take the measure of ?nyself\ 'I do not exceed my proper bounds'; a reminiscence of
ep.avTbv p.eTpa]
S. Paul, 2 Cor. x. 12, 13, ev eavTols eavTovs p.eTpovvTes...rjp.els 8e ovk eis

comp. also Efthes. 3 ov

cos

Siaracrcro/mi vp.lv

cov

ti

(with the

note).

Ta
'I

a.p,eTpa K.avxT)0~6p.e6a.
7.

have many deep thoughts in Christ. Yet I put restraints upon myself, lest my boasting should be my ruin. I have need to tremble.
IV.
praise of these men is a stumbling-block and a torture to me.

nXeov

(pofielo-dai]

So Philad.
cos

5 cov

hehepevos (poftov p,ai p.dXXov,

dvandpTicrTos.

The

For indeed

tyrdom, but I am worthy of

earnestly desire marknow not whether I

it.

8. ol yap XeyovTes ftoi] This can hardly be correct as it stands, and probably some words have fallen out see the note, 3 aXX' ov^ k.t.X., on the mutilated state of the arche:

The envy

of the

typal
rally

MS

in these parts.

It is

genesup-

devil fights against

me

all

the more,

supposed

that

Ignatius

because

it

is
II,

unseen by many.

So

presses

some

words addressed to
II

IGN.

l62
Tradeiv,

THE EPISTLE OF IGNATIUS

[IV

dXM

ovk

olSa

el

a^ios

eljur

to yap

(^jAos

Se fjiev ov <paiv6Tcu> e/ue XPV& [7rA0i/] 7roAe/xer. ovv iraaoTYiTOS) ev r] KcurdhveTai 6 ap^cou tov aiwvos

7roA\oIs

TOVTOV.
i

to]

Gg

(but the latter with a v.

1.

6).

i irkkov]

GL; om. SAg.

3 TrpaoTr/Tos]

It

was perhaps interpolated from

4

ir\lov

cpo^adat above.

Gg Dam-Vat
to

Dam-Rup

6;

irpavTt]Tos

Anton

9.

ii>

rj]

GLg Anton;

iv

4 tovtov] txt GLSA; add. 6 <5ia/3o\os g; add. (but these writers may be quoting the interpolator's 5 M77 ov] G; nonne L; /xrj yap ovk g; text, not the genuine Ignatius). om. SA. vp2v] bvvaixcu] GLSA; i^ov\6/xrjv [g] (but 1 has poteram).

Dam-Vat-Rup; dub. SA. 8ia(3o\os Dam-Vat-Rup Anton

LSA
made

[g];

om. G.
7
6.

vtjttiols
/

oSgiv]

irapaQConai g.
in

<riry7i'w uoi>eiTe]

avyyuwre

GLg; om. SA. The g.

vapadu] G;
converse change
is

Rom.

him such
loc,

as fidprvs
p. 23,

earj

(Smith ad
/.
z'.

attempts to rob
r)\<6oai tcov

me

of the crown of
5 p,r)6ev p.e

Uhlhorn

Zahn
is

A.

pp.

martyrdom'; comp. Rom.

Iva It](tov

416, 572 sq); but there

no adequate

opaTcov kai Ttav aoparwv,

i.

reason for the suppression.

With more probability Bunsen {Br. p. 121) supposes that the word puiprvs has accidentally dropped out owing to It seems the following fxaa-r ty ovaiv.
probable that the title here disclaimed by Ignatius would be that of a martyr or witness comp. Euseb.
:

XpurTov eVtTv^o,

e.

may

no power of man or devil interpose through envy to prevent my finding Christ by martyrdom As these are the only places in Ignatius where (r)\os, foXovv, occur, it seems natural to explain the one passage by the
'.

2 (quoted by the commentators here) earore tls yp-oov 6Y imo-TO-

H. E.
\rjs
rj

v.

other. The interpolator therefore correctly interprets the sense, when he adds tov ex&pov after rj\os. For

diet

\6yov p.apTvpas avrovs

7riKpa>s' ijdeios

the allusion see the next note.

Other

npocrelTrev, eVeVX^o-croi/

yap

napex^povv
p-aprvpi

rr/v

rfjs

p.apTvpias

interpretations are; (1) 'My passionate desire, my excessive ambition,

for

Trpocrrjyopiav tco
ak-qdivco

Xpiara
k.t.X.

tco mcrrcc kcll

Hilgenfeld {A. V. p. 204) suggests that the writer may refer to the name 6eobut as this name implies cpopos obligation rather than renown, and as the writer of these epistles boldly
;

martyrdom', as e.g. Voss p. 287, Smith p. 88, Jacobson ad loc, Dressel

;

ad

loc. but the language of Ignatius elsewhere throughout suggests that he would consider such a passion as

the reverse of blameworthy

'
;

(2)

The
;

claims it elsewhere, this suggestion has little to recommend it. Possibly the Syriac Version may preserve the
true text,
roiavra.
coCpeXtl,
el

opposition and ill-treatment from my guards' {Rom. 5), Nirschl p. 101 but I do not see how the connexion involved in yap can be explained on
this hypothesis.
2.

and we have only

to

add

Comp. Smym.
e'/xe

5 ri

eVcui/ei

tls,

yap [pe] with the

i.e.

iroWols
fail

p,ev

ov

(fiaiueTai]

i.

e.

'many

to

see

this

jealousy of

note.
I.

to yap

^Xov

k.t.X.]

'the

jealous

opposition

of

Satan,

who

Satan in its true colours, and so unconsciously abet him.' Ignatius is alluding, as I suppose, more es-

v]
5

TO THE TRALLIANS.
V.
Mr)

163

ov

Svi/a/uai
jjly]

v/uuv

to.

eirovpdvia

ypdy^ai

dWd
Kal

(pofiov/ULai

vr}TrLOL$
julol,

ovoriv vfxiv fiXdfirjv irapaOw.

(rwyyv(jOf.{.ovLT

[x^irore.

(TTpayyaAcodtJTe.
/^71-ore]

Kal

yap

ov hvvridevTes ^(jopfjcai iyw, ov Kadori SeSe/uai Kal

;

GL

Hi)

g;

cautus enim

remaining words of the sentence).

sum ne forte 2 et caveo [A] The insertion in 2 is probably

(omitting the a translator's

8 a-TpayyaXcoOrJTe] g; device to ease the awkwardness of the negatives. strangulcmini L; implicemini 2; arpdyyaXov drjre G; def. A. iyu] txt GLS x 2Ag; add. X^yw (?) Sev-Syr 4c (but om. Sev-Syr 7): see Zahn /. v. A. KadoTi] The rendering of L secundum p. 180, Ign. et Pol. Ep. p. 355.

quodcumque seems to represent ku0' tl, not naO' otiovu, as Zahn supposes. om. Sev-Syr 7 v. 1.); sed L. ical] GS x 2Ag Sev-Syr 4c, 7 (but
pecially to those

Roman

Christians

Xverai
xii.

oXeBpos avrov

comp. John
8.

who were

desirous

of obtaining a

31, xvi.

n,

Joh.

iii.

reversal of his sentence,

in

and whose
Church.

apxoov

k.t.X.]

See the note on

interposition he strongly deprecates

the letter to the

Roman

describes this interposition sometimes as a rj\os 'jealousy' {Rom.

5,

He

quoted
a

in the last note),

sometimes
:

as

(3ao-K.avia
prj

'envy' {Rom. 7 fiaaKaroaceiTco

Am I not able to write about Yet I fear lest heavenly things ? such strong meat should not be suited for you babes. Forgive me, I would not have you suffocated. Nay,
I myself, though I am privileged to be Christ's prisoner and though I could unfold all the mysteries of the celestial hierarchy, yet do not therefore hold myself to be already a dis-

Ephes. 17. V. '

Kavia iv vplv

comp.

lb.

It is a 3 ovdenore ifiauKavaTe ovdevi). device of the devil who would effect his ruin, and he entreats the Chris-

tians of

Rome

not to ally themselves

7 6 apxcovrov pe /3ovXeTai...
j3ot]6lt(o

with the Evil

One {Rom.

ciple.

We

want much,
k.t.X.]
2,

in order that to us.'

aloovos tovtov diapnacrai

fir)8e\s

God may not be wanting

6.
prj

ovv twv Trapovrcov vp(ov

'

vrjnLois
iii.

Suggested
aXX
(os

avT<o)
-rrXeov]
it
i.

by
e.

Cor.

1,

ovk -qhwqd^v XaXfj-

all

the

more because
if

aai vplv

cos

TrvevpariKois,

aap-

eludes the notice of others',

'

the

klvois, (os vqrriois iv XpicrTco'

ydXa vpas

word be genuine. wars against me\ 7roXe/xeT]

this construction of ivoXzptiv

For with an
in

inoTLaa, ov fipwpa' ov7ra> yap idvvaade, aXX' ov8i en vvv dvvaade.

7-

accusative,

which

is

common
:

me\
this

i.e.

bear with crvyyvopovelre poi] 'when I refuse to give you

:

'

Polybius, Diodorus, and later writers, see Wesseling on Diod. iv. 61 comp. Clem. Horn. xix. 20, Hippol. p. 166

strong meat'

comp. Rom. 6

On the form avyyixoavyyvoore poi. poveiv see Lobeck Phryn. p. 382.

'

Lagarde. On this tendency of the later language to substitute the accusative for other cases, see the notes

X<opfja-ai]

to

take

it

in?

The
again

word
Smyrn.
8.

is
6.

used

transitively
'

on Galatians
3.

v. 7, 26.
k. t.

aTpayyaX(odr)Te]

be
ii.

KaTokvtTai

X.]

Ephes.

13
ko.1

The word occurs Tobit

3.

clwked\ Other

KaBaipovvrai al ftvvaptis rov 'Sarava

forms are (TTpayyaXaoj, (rrpayyaXifa.

II

164
dvva/uai
voeiv

THE EPISTLE OF IGNATIUS

to,

[v

kirovpavia

kcli

tocs

TOTroQeo'Las

rci?

ctyye\iKas
1

kcli
voeiv]
it

ras
is

crvcrTacreis

rets

apyovTiKa<z,

opctTa

Mvafxai

potens scire, as the supposition

gS x SA Sev-Syr (twice); dwdpevos (om. vodv) GL* (not commonly read). The consensus of authorities excludes
voeiv
is

that

a gloss

see
7.

the lower note.

3
pad-rjT-^s

/cat]

GLS
St))

[A][g]

Sev-Syr 4c; om. Sev-Syr

^rf]

Lg

Sev-Syr (twice); om.

SjSA.
;

eipi]

G GLS

(written

et

[disciptdus

sum
of

mihi)

g Sev-Syr (twice)
the
Syriac,
(the

discipuli
for

estis

mihi

S x (doubtless an error
4 v/mv] GS x error for nobis);
note.

transcription in Sev-Syr 4c; vobis

[g].

jlJVin MSS, but

JVIH). doubtless a
see

scribe's

pot

For

SA, which have a

singular,

the

next

For the metaphor see Hieron. Epist.

525) 'ne parvuli atque lactentes solidioris cibi edulio suffocemur',

Alex. Strom,

vii.

2 (p. 833)
8rj

77

paKapla
01

84

(1.

p.

ayye\o6eo~la
tcov

Kai

pexpis

rjputv av-

aAAoi

vtt

aAAois e evos Kai

'

evos

Op. hnperf. in Matt. Horn, xxxviii (Chrysost. Op. VI. p. clxi) 'sicut enim infanti si dederis fragmentum panis,

o-oi^6pevoi re Kai aco^ovres

rai.

For

roirodeaia

Starerfi^aa topographical
i.

description' see Cic.

ad Att.

13, 16.

quoniam angustas habet fauces, offosic et catur magis quam nutritur

;

Just such a TOTrodecria of the celestial hierarchy is given in the Test. Duod.

homini imperfecto
sensibus
volueris
si

in fide et

puero

altiora mysteria sapientiae

Levi 3, where the different ranks of angels with their several

Pair.

dicere, angustam' habens fidem et sensum magis scandalizatur quam aedificatur' (comp. xlix, ib. p. ccv), passages quoted by Pearson

names
seven

are distributed through

the

{V. I. p. 517, and ad loc). ov KadoTi Sidepai] Comp. Ephes.

el

yap Kai
apxv v

fttdepai

iv

rco

ovopari,

space which angelology occupied in Jewish and Christian speculation in the Apostolic age, appears from the incidental language of S. Paul e. g. Ephes. i. 20, 21 inrepdvoi ndarjs dp)(r}s
large
;

heavens.

The

ov7rco

arrripTio-pai

iv

'irjcrov

XpKrra'

Kai e^ovaias Kai dvvapecos Kai KvpiorrjTos

Kai

vvv yap

^X<

T0V padrjreveo-dai.

navros ovoparos ovopa^opevov

Col.
i.

On

the

manner

in

which Ignatius

k.t.A.,
e'ire e'ire

16
e'ire

to.

opara Kai

to.

dopara,

regards his bonds, see the note there. 1. bvvapai voeiv] 'am competent For this expression to understand*.
so comp. Hermas Sim. ix. 9, 14 PearEph. iii. 4 8vvao-de...vofjo-at. son saw that this must be substituted for dwdpevos; and his opinion has been confirmed beyond question by the versions and citations dis;

Bpovoi

Kvpiorrjres

e'ire

dpyai

etjovcriai,

and the condemnation

of dprjaKeia ru>v dyyeAcov Col. ii. 1 8. On this whole subject see the notes Colossians i. 16, ii. 18; and to the references there given add Papias

(Routh Rel. Sacr. I. p. 14), Hermas Vis. iii. 4, and (for Jewish angelology)
Gfrorer Jahrh. des Heils 1. p. 357 sq, Eisenmenger Entd. Judenth. II. p. 374, Edersheim Life and Times of

covered since.
great;

The change is not AyNAMeNoei for Ayn&mcnoc

(dvvapai being written dvvape). rag T07ro6ecri.as K.r.A.] 'the dispositions of the angels\
i.e.

Jesus

their distribu-

tion in their several ranks or in the

11. See also the p. 748 sq. discussion about angels in Orig. c. Cels. vi. 30 sq, especially c. 40, where Celsus brings this charge against

several celestial spheres

comp. Clem.

the

Christians,

eoypaKevai

rrapd

Ttcrt

v]

TO THE TRALLIANS.
kcli

65

re

dopara, irapa

tovto

t]Srj

Kai

/x0*7T*/s

eljui'

7ro\\d yap VI. riapctKaXw ovv

Xenrufieda]
\et.Tru)fj.e6a.

y\\uv \eL7T6i, *lva

Qeov

fJLt]

XenrwfjLeda.

v/ud'S,

ovk iyw
[g].

dW

y\

dyairr]
iroWa...

GLSi Sev-Syr
;

&Tro\ei(pd<2

The whole
;

sentence

is

thus translated in the

Oriental versions
deficiens

multiim enim deficinms

perfectione quae

ne a deo destituamtir S x
est deo

multum enim

sum a

digna

Thus seem sed quod valde deficiens sum a similitudine dei A. to give loose paraphrases of the original Syriac rendering, which is preserved After this sentence 2 has estote incolumes perfecte in patientia iesu christi in Sj.

SA

dei nostri,
10).

which forms the conclusion of the Epistle

5
i]

to the
1

Romans
1

(see

on Rom.

dydir-rj]

GLSjAg;

7/

xdpis

Dam-Rup

(see

Cor. xv. 10).

7rpecr(3vTepois

rrjs

yperepas do^rjs rvy-

XO-vovai /3i/3Xia /3ap/3apa 8aipova>v dvoFor the para e'xovra kol repareias.

of cognisance. 6 (see the note).

see also
3.

So again in Smyrn. For opard Kai dopara

'

Rom.
5

5.

passage
7rovpdvia

here
teal
Tj

comp. Smyrn.

6 ra
oi

ivapd rovro]

on this account

' :

86a rcov dyyiXayv kol

''the

see

Rom.

dpxovres oparoi re Kai aoparot. 2. tcis avardaeis k.t.X.]

paOrjrrjs

(with the note). See the notes etfit]

i.e.

on
still

as-

Ephes.

1, 3.

semblages,

musterings, of the hea-

venly
(tls,

rulers'",

comp.
1.

edviKal crvo~rd3,

noXXa yap 4. lack much, that

k.t.X.}

'we

we may

not be

left

Polyb. xxiv.

xxx.

10.

6.

The
S.

apxovTfs here, like the ap^ai in

:

behind by God, may not fail in finding God', where XeineaOac Qeov is
the of enirvx^ Qeov, a Ignatian phrase (see the note on Magn. 1). For the construction here comp. Hermas Vis. iii.

Paul, are angelic beings comp. Justin Dial. 36 (p. 255) ol iv rols ovpavols ra^divres vtto tov Qeov apxovres (quoted
6).

negative

favourite

by Jacobson on Smyrn. For dpxovTiKos see Celsus in

c.

o~o\

8e 7roXXa XetVet

wa

k.t.X.

and

Orig.

Cels. vi. 27 erepcov 8e ra>v Xe-

for the

yopevoov dpxovriKcov k.t.X. (comp. 33), from which it appears that in some

Ignatian play on XeiVet, XenrcopeOa, see the note on

characteristic

Smyrn.
qpiv]

systems of angelology dpxovriKol denoted a particular class of the cehierarchy. Jacobson would translate o-vardo-eLs 'the conflicts',
lestial

i.e.

pdXXov 8e k.t.X. 'you and myself

alike.'

comparing
vicov

Efthes. 13 ndXepos enovpa-

Kai eiriyeicov, but such an idea seems to be quite inappropriate to

this context.

The word
Kai

occurs again

VI. 'I therefore entreat you yet not I but the love of Christ to eat only the wholesome food of Christianity and to abstain from the noxious herbs of heresy. These false teachers mix poison with Jesus Christ; they impose upon men with their

Rom.

5.

plausible professions

opard re

dopara]

The know-

drug,

and the deadly thus disguised with a sweet

;

ledge previously mentioned (ra inovpdvia) has reference to the things invisible; but opard are also named

flavour,

is

thoughtlessly taken, though

death
5.

is its

consequence.'

TlapaKaXco ovv k.t.X.]

is
vii.

The form
CO eya>

here
Col.
all

(after the
i.

precedent of S. Paul, 16) for the sake of including

fall

of the sentence
I

here suggested by

Cor.

IO napayyeXXoi, ovk

things which

within the range

dXXd

6 Kvpios.

66

THE EPISTLE OF IGNATIUS

Xpiorrov,
Se
\x6vy)

[VI

'Irjo-ov

rfj

Xpiorriavij
riris

Tpcxprj

^pfjade,
aipecris'
Xpiariapfj]

dWoTpias
I

(ioTavns aireyevQe,
GLSjg; Dam-Rup;
rot;

ecrriv

'Irfaov
"

XpiaTov]

Kvptov r\puv

'I.

X.

Dam-Rup.

GL;
S1 ;
al.

xp La rLaviK i
al.

christianismi

A;

g7'atiaram actionis (euxaptcrrt/q??)

g.

xp^e...d,7re'xeo-^e]

LSjA; xP 7V0ac...d7r<?xea-0cu
3 ol Kal
lu?

G Dam-Rup;
L;

g: see the lower note.

irairapepirX^KOvJiv'] ol xaipol
et

pe/jLTr\iKov(TLv

G;

Kal

irapenirXiicovaiv
rrjs

Dam-Rup; quae
rrj

inquinatis implicat

koX rov ibv irpoa-rrXeKOvres

irXdvrjs

yXvKeta irpoarjyopia g.

The

renderings

of the

in (cum) jesu christo S r

passage in the Oriental Versions are: eorum qui commiscent semetipsos commiscent semetipsos cum jesu, christo A. They ; jam
semetipsos to

may have had simply ol Kal irapep-rrXeKovaiv and supplied the The rendering of L perhaps arises from a further sense.
corrupt text of G, OLKaiponrapenirXeKovo~iv being read
ol

make

corruption of the

Kal pv-rrap' ep.irXiKovo'i.v;

1.

rpocpfj]

Comp. Rom.

7 ovx >?oV

fiai rpoCprj (pdopds.

XPwOe]
finitives,

The

imperatives, besides
in-

being better supported than the

are

For the p. 49 sq., Matthias 435. metaphor of 16s, as used here, comp. Hermas Sim. ix. 26, Clem. Horn. See also Clem. Horn. xix. 15 x. 14.
ovx
tpntTcivv
o

more

in the

manner

of

ioy elpyd^TO, ov twv

Ignatius,

who
;

napaKokeiv

prefers this mood with see below 1 2 irapaKakei

ftoTavav al evepyciai, for the same connexion of words as here.

kclkcov

...diapievere,
p.r)...yivr]o~6e,

Rom. 4
Pliilad.

7rapaKa\a> vp-ds, 8 napaKaXco 8e

Zahn

refers to Iren.

i.

27.

4 'Christi
irrita-

quidem Jesu nomen tanquam

vpas, p,r)8ev 7rpdo-(rT (where the infinitive irpdo-o-eiv has been substituted

mentum
tificant

proferentes, Simonis autem impietatem varie introducentes, mor-

in

some copies). So too napaivco with an imperative in Magn. 6. The exception is Polyc. I napaicaXco (re
TrpoaOeivai k.t.X.
2.

multos...per dulcedinem
et

et

decorem nominis amarum

malig-

num

principis apostasiae
eis.'
i

serpentis

venenum porrigentes
Heresy or error
is

fioTavrjs]
fiordvrj,

irapep,TrkK.ovo~iv\

in/7cse\

An

ob-

a rank weed, a noxious herb, again in Ephes. 10, Philad. 3. For the meaning of fioTavrj see the note on the former passage. In the
called

jection has been raised to such an emendation as the one adopted on

Gospel of the Egyptians our Lord

was reported as having said

p,r)

ndo-av
~

(pdye fiordvrjv, ttjv de 7TiKpiav ex ovo ap

(pdyys,

Clem. Alex. Strom,

kcu

iii.

(p. 541).
3.

the ground that it 'vitio incongruae metaphorae laborat' (Churton in Pearson V. I. p. 103). If indeed the derivation of the word be scrutinized, we have in this expression 'interweave poison' a combination of metaphors as violent as e.g. in 1 Tim.
vi.

ot

ic5]

This emendation

19 dnoOrjo-avpi^ovTas

06p.eXi.ov.

involves a very simple change, k^iicoi For the construction ot for KMpoi.
(i.e.

ot alperiKoi

understood from the

preceding cupecris) comp. e.g. Thucyd. vi. 80 drro YleXonovvrja-ov 7rap(rop,ePT]s

(ocpcXcias,
ol

T(ov$

Kpelrraovs

etcri

to
11.

however might well be conceded to an inexperienced writer like Ignatius, which the greatest of modern poets has asserted, when he speaks of 'taking arms against a sea of troubles'. But usage entirely jusliberty
tifies

napdnavy and see Kiihner

356,

the combination.

It

appears

VI]

TO THE TRALLIANS.
KCll
lit)

167

ol

'7rapfJL7r\6KOV(TlV

'IriffOVV

7ri<TT6v6jJLvoi, oiaTrep davdaifJiov (pdpfJLaKOv

comp. Ephes.
the
16,

XpL&TOV, KCtTa^LOh&ovTes /lercf

where
ol

pvirapos

is

rendered inquinatus (the only passage where

word occurs
first

in Ignatius).
kcu
lots,

The paraphrase
lots,

Voss

suggested
Icp

which some
nearer to

have substituted

for

as

of g points to the true reading. I editors have accepted. the traces of G, as corresponding
later

to the singular in g,
Kara^LOTria-Tevo/uiepoL]

and

as

more natural
(see

in itself:

see the lower note.

Ephes. 16 Kct/coSiSatr/caXia) ; om. L (perhaps because the translator could make kclt' d^iav irLo~Tev6/j.evoL G nothing of the unusual word); ut simplices credere faciaut A; ita ut credatur-iis

Dam-Rup
;

the

note

on

{credaniur)
jriaTevofxePOi.

Sx

al.

g.

The

renderings

of

AS

are

paraphrases

of

/carafto-

that the words TvapepirXtKeLv, napepn\o<r),

Clem. Horn.

vi.

19

and

ib.
l

Ep. Clem.

5.

this

were employed especially in connexion, as medicinal or culie.g.

KaTa^LOTTLCTTv6pPOL]
xii. 17. I tva

WlpOSl7lg by
86copev tcov
k.t.X.

their professions of honesty'''; comp.

by the physician Diphilus of Siphnus in Athen. ii. p. 57 C ol o~Tpo(3iXoi...dcdpaKos Kadapnary terms;

tikoI
8lci

Polyb.

8e

prj

TrjXuiovTcov dvdpcov KaTa%L07rLCTTvecr6aL,

pvr)(j6r)o~6pzBa
p.Las

napaTa^ecos

to e^eiu

nape pTzeirXeypevov

to p^nvoiSes', Agatharchides in Photius Bibl. ccl. 1 2 tovtov [tov Kapnov tov

rraKLOvpov] crvfifuyePTOg KoXXcodes pev TO 7TCLV 7ToXv pClXXoV yLVCTOL, SoKcl 8'

For the bad sense of dtjionio-Tos, 'specious, plausible', and so 'an impostor,'
see the parallel passage Philad. 2 7roXXol yap Xvkol d^LonLCTTOL fjbovfi KaKrj

nape pnXonrjS tci^lv The more common words exeiv. however in this sense in medical
rj

olov ijdvcrpaTos

the note).

al^paXcoTL^ovo-LV tovs Oeobpopovs (with From this comes the verb

d^LOTTLo-Tevco-dai,

which on the analogy

of dcrcoTeveo-dai, dLaXeKTiKevea&ai, nepnepeveaBai, napa[3oXeveadaL, etc. (see the note on Philippians ii. 30), signifies

writers

are the

single
;

compounds,

e. g. Galen napanXeKetv, napanXoKrj Op. xiv. p. 1 68 (ed. Kiihn) Upas j3o-

'to

play the

d^LonLo-Tos',

'to

Taurjs

piKpov

tl

napanXeKcov,
tl

ib. p.

367
ib.

make loud

deovTai

ttjs tcov o~Tv(p6vTcov

napanXoKrjs

professions of honesty'. It does not appear to occur in extant

is

...napanXeKeiv
p.

tcov

crTV(p6vTcov,

standard writers, but

recognised

398 o-TvpaKa

ttjv

vypdv pias eXaico

by Hesychius

s.

v.

(Bpev6vecr6aL,

napdnXene, Sext. Empir. Pyr?'h. i. I02 yypcov tlvcov napanXoKrj, Clem.

Alex. Strom,
io~TLV
i.

dvpovcrOai, opyi^ecrdaL, d^LonLCTTevecrdai,

and by Suidas
d^ioTTLaTevovrai

s.

v.

dvaneio-Trjplav,
ol

(p.

325) olov r/bvapd

(ipcoiii.

8e

dLdaaicaXoi

Xe-

pan.
(p.

napanenXeypc-vov dSXrjTov See also Macar. Magn.

.

yovTts k.t.X.
Arist.

(from the scholiast on

866).

37

Nub.

Hence

the com'to

133) crvpnXeavTes.
dLafteftXrjpivov

.iv

r\

crvpnXoKTj

pound

KaTa^LOTVLCTTveo-8aL,

over-

tov
o~tov

(pappdnov

hoOelaa

comp. ib. iv. 25 ToovopaTov XpiavpnXaKev to7s v8ao~i. Thus the language here will have a parallel in
K.r.A.;

power, or impose upon, by playing the part of an aio7rio-roy', on the analogy

of K.aTaXaoveveadaL, KaTaveavLeveadai,
KaTacro(3apeveadaL, KaTacrcoTeveo-dai, icarLpcoveveadaL, KctTepj3pideveadaL, KaTiaXvpeveo-Oai,

the

somewhat elaborate medicalmeta2. The verb napepnXeoccurs in other connexions in

phor of Polyc.
KfLv

There can be no etc. doubt about the reading here, though

i68
olvofieXiTOs,
KctKrj

THE EPISTLE OF IGNATIUS

OTrep

[VI

ctyvowv dSeccs \ajuif3aveL eV

t)$ovij

to dirodaveiv.
(puXctTTecrde ovv
fJLYl

VII.
6<TTai VfMV
I

rom

toiovtous.

tovto

Se

<pV<riOVjJLVOlS

KCLl OVCTLV

d^COpLG'TOL^ [OeOL?]

oirep... to

dirodave'iv]

i)5oi>rj'

kclk? (so

see the lower note; oirep 6 dyvowv r/5e'ws \apfidvei ev written and punctuated) to dirodaveiv oirep 6 dyvoQiv ijdecos \ap-

fidvei, ev i)dovrj Kcucfj to diroddveiv

Dam-Rup
et is

in delectatione mala mori

(where
is

quod qui ignorat delectabiliter accipit et added to help out what seemed to be a
;
;

defective construction) ; ita ut

qui non novit in voluntate mortem accipiat S x ut ii quos 11011 cognoscunt cum voluptate mortem accipiant A. 3 tovs tolovtovs] Dam-Rup [g] (but in g the verb is dacpa\i^ea6e); rot's tolovtols G. 4 Qeov]

it

depends solely on the quotation

in

oirep
x. 1 2

k.t.X.]
e'i

Comp.
ns

Clem.

Horn.

the
1.

Parall.

Rupef.
l

ov yap,

irpocrkdfioi

davaaipov

olvofxeXiTos]

wine mixed with

xii. 2. 7.

(pappaKov dyvodJv, ovk

aoVcos]

diroOvrjo-Kei.

honey'; comp. Polyb.

corides {Mat.

Dios-

Med.

v.

16)

explains

wherein

from olvos fieXiTiTrjs, how it is made, and what are its medicinal qualities. For the idea in the
it

differs

'without apprehension^ as e.g. Plut. Mor. p. 477 ddecos Ka\ dvvI venture on this conjecture, TTOTTTOis.

which
tor's
TO.TJ]

is suggested by the interpolaparaphrase Iva 6 irlvoiv, rfj y\vKv-

text

comp. Theoph. ad Autol.

r)

ii.

12

KkaTTe\<i

TTOlOTrjTl

TTjV

yevO~TlKT)V

KaOairep cpappaKov tl 8r)\r]Tijpiov avy-

a'iardr]cnv,
Trapf}.

KpaOev peXiTL
i.

o'lvco

rj

eTepco tlv\ to

ttclv

a(pv\d.KTQ>s tw SavaTto uepiThe alternative would be to

altogether, as a gloss of ev

TTOLel fi\a(5epov k.tX.,

Anon. adv. Marc.

p. 783,

eject

?J6Vg)s

Oehler) 'dulcique cruentum circumfert miseris mixtum cum melle venenum', Lactant. D. I. v. 1 'incautos animos
facile irretire

85 (Tertull. Op.

II.

At the close of the sentence the reading of the Greek MS *ca/ceT to

fjbovfj.

ditoOavelv
lel

is tempting; but the paralpassage Philad. 2 (quoted above

monis...mella

possunt suavitate sersunt haec venenum

on

Kara^ioTTia-Tevopevoi) is decisive in
kokt}
is

favour of

tegentia...circumlinatur modo poculum caelesti melle sapientiae', Ephrem

and
great
ties.

this

(rather than also supported

m/cel),

by the

preponderance

of

authori-

554 a 'et propinavit simplicibus amaritudines (venena) dulcedine commixtas' (speak-

Syrus Op. Syr.

II.

p.

VII.
is

'Therefore be on your guard

against such men.

to

Your best

security

ing of the Bardesanes).

hymns Thus

of the

heretic

shun pride and

these impostors

and

were mimicking genuine physicians,

to hold your bishop, and to the ordinances

self-sufficiency, fast to Jesus Christ, to

who
larpol

disguised their curative drugs

in the

same way
Ta
iriKpa

Plut.
t<ov

Mor.

p. 13

who

(pappaKcov

to7s

ykvKecri xvpots KaraptyvvvTes ttjv Tepyjsiv eVi to avpcpepov irdpobov cvpov,

He only is pure, of the Apostles. is within the pale of the altar. In other words, he that acts apart from the bishop and presbyters and
deacons
3.

is

not pure in conscience.'

Julian Caesar, p.
IIpo/3f, otl to. TTiKpa
01 larpol tg>

314 ovk

olcrOa,

00

(pappaKa piyvvvTes

is

tovs tolovtovs] This correction necessary, as qbvXdo-aeardai does

peXucpaTcp 7rpoo-qbepovo~i;

not take a dative.

similar cor-

VIl]
y

TO THE TRALLIANS.
XpKTTOV
KCtl

169

lr](TOV

TOV eTTKTKOTTOV

KCtl

TCOU SiaTay/ULClTCOV

Tu>v diroo-ToXwv.

6 evros dvo-ictcTTripiov
(JOV

wv Kadapos

ecttiv,

6 $6 CKTOS 6v(Tia<TTt1pioV

OV KCldapOS eCTTLV
in the text
etvai

TOVT60T-

GL; om.

A.

It

seems however

to

have been

used by the interpolator

(either with or without 'Irjaov Xpiarov), for

g has

axupiarovs 9eov...albet(xde de
dteTa^avTO dirocrToXoi.

Kal tov eiriaKoirov v/jlQv ws

xP i<Jr^ v xada
i

vfxiv 61 /xaKcipioi

See
est

the lower note.

7 6 de...wv ov Kadapos eariv]

qui vero extra altare

non mzcndus
k.t.X.

est

recognised in g,
lator perhaps

L; om. G (doubtless owing to homoeoteleuton). The clause is where the sentence is abridged 6 de e/cros on/ ovtos ecrTiv 6 x w P' s
6 de euros... TovreaTiv

For the whole sentence had before him a

has merely
as in

et\

the trans-

text with the

it

same omission

and, finding

nothing to explain TovTecmv, struck

its

out and substituted a connecting particle in

place.

rection

was required
fyvo-iovfxevois]

in

the

MS,

reading (see the notes).

5.

Magn. 6
4.
iat)

evrpeiveo'de dXXrjXois.

ra>v
is

biaTayparaiV

k.t.X.~\

The

Comp. Magn.

reference

doubtless to the institu-

In both 12 oi'Sa on ov (pvcriovaQe. passages Ignatius refers to the pride

of self-assertion, which rebels against lawful authority.

tion of episcopacy.

Early tradition

points to S. John as mainly instrumental in establishing an episcopal

Qeov] Probably this word should be omitted with the Armenian Version.

him more

Though

speaks

Ignatius frequently of Jesus Christ as God, it

organisation in Asia Minor, and to especially Ignatius may be comp. Clem. Alex. referring here Qicis Div. Salv. 42 (p. 959) oirov pev eTnaKOTTovs KaTao~Trjo~cov, onov de
;

may be

questioned whether he ever

oXas

KK.Xr]o~Las

dppoacov

k.t.X.,

Fragm.

so styles Him without some explanatory or qualifying phrase; see the

Murat.
suis',

p.

33 (ed. Tregelles) 'cohor-

tantibus

note on Efihes. inscr. tov Qeov

fjp.a>v.

condiscipulis et episcopis Tert. adv. Marc. iv. 5 'ordo

stabit
3.

Hence the awkwardness of the exFor pression is at once apparent. other doubtful cases see Smyrn. 6,
If Qeov be rewith the notes. it should perhaps be separated of God, of Jesus from Xpio-Toi),
10,

episcoporum ad originem recensus

in

Ioannem
iii.

auctorem.'
els

So
ttjv

Irenaeus
vtvo

4 says of Polycarp
KaTaara6e\s

a.Troo~ToX<x)V
Trj

tained,

'A<riav ev
o-Konos,

'

iv ~2p.vpvrj eK<Xrjaia eiriwhile elsewhere (v. 20. 1),

Christ,

and of the bishop,

etc'

but

the absence of the connecting particle is hardly consistent with the

Ingenius of the Greek language. stances of such omission occur indeed in the existing Greek text of

more especially in reference to the Asiatic elders, he speaks of 'episcopi quibus apostoli tradiderunt ecclesias'.
6.

See Philippians

p.

212

sq.

6 Ivtos Ovo-iaarrjp-ov k.t.X.]

For
'the

the

meaning of

Bvaiao-T^piov,

Ignatius; 12 els
ttjv

Tiu-r/v

narpos, 'lrjaov

XpLffTOV, KCU TCOV aTTOO~T6XoZV, PllUdd. 9

napovo-iav tov Kvptov r/p,cov 'irjaov Xpicrrou, to nddos avTov, koi ttjv dvao-rao-Lv, but in both passages there are

place of sacrifice', 'the court of the altar', and for the application here, It symsee the note on Ephes. 5.
the congregation lawfully bolizes gathered together under its duly appointed officers.

good grounds

for

questioning

the

170
tip, 6

THE EPISTLE OF IGNATIUS

x w P^
tTTiVKOTrov
Kctl

[vii

7rpecr/3vTeplov

KCXl

SiaKOVWV

irpdacrtov tl, outos ov

VIII.
I

Ovk
G
;

eirei

KaOapos e&Tiv ty\ Q"fi/etSf/cre*. eyvtov toiovtov tl ev vpuv, d\\a

irpeafivreplov]

eiriUKOirov]

rod einGKoirov g.

GL*

tlov Trpeafiv-

(this is the common rendering of Trpeafiurepiov in A, and g; sacerdotibus /ecu 5l<xk6vwi>] /ecu buxKovov therefore it determines nothing as to the reading). GL; Kai t<2v diaKovcov g (having inserted articles before the previous words) j om. A.

reptov

tl rrpicrcnov g. 1 irpdcrcrtov n] ; 5 ttjv] 4 Trpoopcdv] irpb bp<2v G. written above the line, though prima manu, in G. Hence it is omitted by many 6 dva.KTif]cracr6e] Cotelier; avaKTiaacrde editors. (which similarly in

GL

1.

^copi?

iiriCTKOTrov
7.

k.t.A.]

See

r<Si

dvOpoinofiop^oiv:

comp.
14

Magn.
used

the note on

Magn.

11.
is

In Xen.

BiaKovap] This alteration

neces-

sary with 7rpaj3vTpiov, which seems certainly to be the correct reading.

If

npeofivrepov

could

be retained,

represented as saying to the sheep ey& elp.L 6 Ka\ vp.as avras aco^cov ware pLrjre vtv dvdpccTrcov KkenTecrdai p.f]Te vtto Xvkcov
dp-rrd^eodai,

of the

Mem. ii. 7. watch-dog, who is

it is

Sicikovov

might stand.
it

The
is

alterna-

eVei

vp-els ye,

el

pj)

eyat
ve-

tive is to eject Ka\ dtaKopov as a later

7rpoCpv\drroip.i vp,ds, ov&

p.eo-8ai

av

interpolation, since

wanting in
I

bvvaiaOe

k.t.X.

The same

the Armenian.
2.
iii.

metaphor of the flock guarded against

k.t.X.'}

Kadapos
2

Comp.

Tim.

9,

Tim.
'

i.

3,

ev Ka.6a.pa avvecdij-

to underlie

the attacks of wild beasts appears both these Ignatian passages.

The

false teachers are

:

wolves

because you have already fallen into such errors, but I wish to put you on your
VIII.
I

do not say

this,

in sheep's clothing comp. Philad. 2 onov Se 6 Tvoiprjv ecrriv, eneX cos rrpo^ara
ciKoXovdelre' noXXol yap Xvkol d^toTricrwith the end of 6 in this

guard against the snares of the devil. Therefore be gentle-minded; renew yourselves in faith, which is the flesh, and love, which is the blood, Let no man enterof Jesus Christ.
tain

tol k.t.X.,
epistle.

ras eveSpas]
5.

TTpavTTcideiav]

only once in
vi.

Comp. Philad. 6. The word occurs the Greek Bible, 1 Tim.

any ill-will against his neighbour. Give no opportunity to the

heathen, lest through the folly of a few the whole body of God's people

11,

where the

common

text has

npaorrjTa, which the interpolator subThe verb npavTrastitutes here also.

6elv (jrpaoTradelv) occurs Philo de Prof.
1 (1. p. 547), and the substantive TrpainrdOeia ib. de Abr. yj (II. p. 31).

be evil spoken of, and thus the woe denounced by the prophet fall upon
you.'
3.

6.

dvaXaj36vTes]

''taking

up\

i.e.

Ovk
k.t.X.
:

ejret]

i.e.

Ov

Xeyco
1 1

ravra

eWi
4.

see

Magn.

(with the

your proper arms of defence'; comp. e.g. Eph. vi. 13, 16, dvaXdfiere
'as
tt]v

note).

TvavonXiav, avaXaftovres rov Qvpeov.

'

'/ keep watch over you in good time\ as Smym. 4 npoq^vXaacrco de vp.ds dnn twv Orjpmv
7rpo(piAdo-<rco]

dvaKTijacKrOe]

recover,

refresh''.

This

is

doubtless the right reading.

dvaKTacrdai eavrbv
is

The phrase

com-

VIIl]

TO THE TRALLIANS.
bvTas

171

7rpo<puAao"o-to ujuias
;

/uov dyct7niTOvs, rrpoopcov tcls

evehpas

tov

SiaftoAov.

v/meh

ovv

Tr\v

dvaAafSovTes dvaKTriaaade iavTOvs ev

(rap tov Kvpiov,
kccl

TrpavTrddeiav 7ri<TTi, 6 Icttlv

'

iv dydirri,

b e&Tiv ai/ua

Irjcrov

Philad. 6 writes KTiacovrai for

the lower note.
o]

kttjctiovtoli)

recreate
(or quod)

L
S1

rcquiescere-facite
;

SXA

see

quod L;
christi

6s

G; quae
est

al.
et

Ag.

The whole

clause

runs in S 2

in fide quae (quod)

in spe (&~DD2)
ayairrj is

in convivio (jucunditate

WODXll) sanguinis jesu

comp. Smyrn.
foresaw, there
8)
is
;

(where

taken in the sense of a love-feast,

in

A, fide

et spe et

a confusion of the Syriac

coena sanguinis christi (where, as Petermann &OD2 caro and fc$"QD spes).

mon;
Ant.
p. 223.

e.g.
ix.

Epict. Diss.
4,
it

iii.

25. 4, Jos.
vii.

eirayyeX'ias
cov
r)

to noTipov dXXijyopcov, 6Y

6.

Dion Chrys. Or.

As
or

denotes recovery after

eKKXrpria... dpdeTai re Ka\ av^erai, avyKporelral re kcu av pTrrjyvvTai e'

hunger or sickness or wounds or the like, we must suppose that the peril of the Trallians was more serious than Ignatius was willing to State in words {Ovk eWt eyvcov
fatigue
k.t.X.).

apcpolv, crcopaTos peu rr/s iriOTecos, "^^XV 5 8e rrjs cXtt/SoSj cocmep koi o Kvpios ck

aapKos

kcii

aiparos' tco yap ovti

r)

aipa

rfjs nicrTecos

eXnls,

e<p'

Kadanep
o-dcrrjs

The metaphor
and
dvaKTcitrdai

in

both dvaeavrovs
is

be

vtto ^rvx^s, T) rfjs eXttiSo? 8ikt]v

crwe^erai, 71 lcttis' bianvevfjs

eicpvevTos

Xafielv

probably taken from campaigning; comp. Polyc. 6. If the other verb (avaKTi^ziv) had been used, the words

aiparos to cotikov ttjs Triarecos vttckXverai, where the application of the image is exactly the same as here,

except that 'hope'

'love'.

is

substituted for

would have been

o

dvaKricraTe kavTovs

Zahn

{I.

v.

A.

p.

349 sq)

rather than dvaKTicraade kavTovs.

food

crap}; k.t.A.] This is the which their refreshment demands. The reference is only indi-

iariv

explains the words here differently ; he supposes that faith and love are

we

so described, as the means whereby participate in the flesh and blood

of Christ,
i.e.

rectly to the eucharist.

ristic

The eucha-

are united with

Him.

bread and wine, while representing the flesh and blood of Christ,

See Rom. 7 dprov Qeov

o~dp tov Xpio~Tov...Kai

OeXco 6 eariu

nopa

BeXco to

Faith represent also faith and love. of the is the flesh, the substance Christian life love is the blood, the
;

aipa avrov o io~Tiv dydnq dcpdapros (with In Philad. 5 npoo-cpvycov the note).
tco

evayyeXico

cos crapKi 'lrjcrov,

we have

energy coursing through its veins and See esp. Clem. Alex. Paed. arteries. 6 (p. I2l) (Bpcopa 8e fj tt'mttis els i.
depeXiovTrjs KdTrjxijo-eats avvecTTpappevr],
7)

a different application of the euchaSee also the notes ristic metaphor.

on Ephes. 5, Smyrn. 6, 12. For the neuter relative o, referring

to the

8rj

arepepvicorepa

ttjs aKofjs

vTrdpxovaa

feminine substantives

nio-Tei,

(3pcopaTi dniKd^rai...Kai 6 Kvpios... eTepcos i^TJveyicev did avpfiuXcov, <bdyere

the notes on dydnr] respectively, see Magn. 9, 10: for the combination of
'faith'

pov tc\s adpnas, to aipa, evapyes

elircov,

kci\

Tliere

pov
ttjs

and
1.

'love', see

the note on

rfjs

n tore cos

Koi

Ephes.

172

THE EPISTLE OF IGNATIUS

/urjSek
vjjlwv

[vin

XpiCTOv.
dcbopfjids

Kara tov
edveaiv,

ttXyio'lov
*Lva
/urj

e^erw
cV

fj.rj

$i$ot

to?s

6\iyovs
T
N O) N 5

a<ppovas to evdeov TrXrjdos /3\acrcj)r]jurJTar MA M Y A f MATAIOTHTI TO N of en H M e ?T A B A AC

I

Oy&i yap
eTTI
I

(J)

I.

TrXrjaiov]

g Dam-Vat

6.

This

is

also the reading of G,

though several edd.

print TrXyaiov,
txt

which appears also

in

the
ti

G;

add.

here,

Dam-Vat;
is

add.

Casanatensian copy. e%^ TW ] after vjxwv g; add. aliqaid (before

habeat)

L; add. simultatem A.

3 to ZvOeov']

in deo

(but in 10 ddeoi

translated sine

deo)',

Dam-Vat; to ev deui G; qtcae The reading 'ivOeov dei A.

6

perhaps underlies the loose paraphrase of g, where

substituted for to hdeov wXijOos.
I.

\6yos

ical

7?

didao-KaXia

is

(3Xa<T(pT][xrJTai]

pXacrcpTj/J.e'iTcu

G.

i\eT(ti\

So e\ eLV

ti

kotcl tlvos,
;

Matt.

v. 23,

Mark

xi.

25

e'xeiv

kclto.

peculiarity Oval.. .81 ov remains. As the Armenian Version omits the whole

tlvos, otl k.t.X.

Apoc.
ix.

ii.

4, 20.
ii.

Zahn
dXXr)-

clause Oval yap...e7ri

fxeirai,
it

tlvcov

(3Xao-q)i]-

refers to

Hennas Maud.
23

e^eis koto,

tov d8eX<pov, Sim.

Xcov exovres

01 k<it
iii.

might be thought that this quotation was a later interpolation

(comp.
of the

Vis.

6),

for the

omission

accusative
12
e'xeiv

here.

Comp.

also 2 Cor. v.

npos

see instances of interpolated quotaBut, tions, Ephes. 1, 2, Rom. 3, 6. besides that it is found in all the

be able to answer another'. The upper note shows how ti is

Tiva, 'to

other
Isaiah

authorities,
is

the

passage

of

similarly quoted in Polycarp

supplied differently in different texts.

fjLTj

Phil. 10

'Vae autem

dcpoppds

k.t.X.]

Tim.
rto

v.

14

nomen Domini

[illi] per quern blasphematur', and

prjbeplav

dcpopprjv

SiSorai

dvTiKei-

pevoo Xoiftopias xdpiv.

3.

ev6eov]

Comp. Eus. H.E.

x.

twice in the Apost. Const, i. 10, iii. 5, Oval ydp, <pr]o~i, SY ov to bvopa pov (SXaacprjpe'iTai ev to7s eOvecnv (but without the Oval in a third passage, vii. and as both these writers had 24)
;

47) T V S vpeTepas evdeov Tvoipvqs. Oval yap k.t.A.] loose quotation from Is. Iii. 5 6avpd(eTe <al dXoXv(p.

Tabe Xeyei 6 Kvpios, Ai vfxas 81a navTos to ovopa pov ^Xaacpt] pe7rai ev rots eOveaiv, a passage which is
ere'

the Epistles of Ignatius before them, there is a certain presumption that

likewise quoted indirectly by S. Paul Rom. ii. 24; comp. 1 Tim. vi. 1, Tit. ii. 5. See also Ezek. xxxvi. 23. None

of these other passages however account for the departure of the Ignatian quotation from the LXX of Isaiah
:

they derived the quotation from him. Moreover the Armenian omission is easily explained by the homceoteleuton fiXaa(pr}pf}Tai, (BXaarcprjpelTai. There is no trace of the Oval in the Hexaplaric versions and Justin (Dial. 17,
;

p.

235)
iv.

and Tertullian {adv. Marc.

14)
it.

iii.

23,

both quote the passage

nor

is it explained by the original Hebrew. The interpolator brings it somewhat nearer to the lxx; Oval

without

For instances
it is

in later

fathers where

ydp, (prjalv 6 npo(pi]Tr]s cos en Trpoadnov tov Qeov, di ov to bvopd pov (SXao~(pr]fj.e7.Tai

quoted Oval k.t.X., as here, see Cotelier on Apost. Const. In [Clem. Rom.] ii. 13 we have i. 10.
in

ev to7s edvecnv,

but the chief

apparently this same passage quoted two forms (see the note there).

IX]

TO THE TRALLTANS.
IX.
KaxpwOrjTe
T*9,

*73

ovv,

orav
K

vfjuv

X^P
re

'h<rou

XpKTTOV \a\r\
Mapias,
05

TOV

J6VOVS

ActV6L$,
kcci

TOV

6K

ctAtidcos

iyevvtidrj,

e<payev

67riev,

and so g (with additions and variations); om. A: 6 ofo] GLg Theodt; om. [SJ A. 8rav] G vfiiv] here, Gg; after xp^ T0 ^ (6V hp) LSjg Theodt; in omni quod A. 8 6s] Theodt after loquatur [SJ om. A. 7 Aaveid] dad G. This is clearly the reading of G. re] GSj(?)A(?) Theodt; om. g [L]. In this matter the authority of L is of little value; it sometimes reproduces re but more commonly omits it (e.g. Magn. 5, (e.g. Magn. 1, Trail. 5, Smyrn. 1, 12),
Oval...p\a<r<fn)neiTai]
;

GL

see the lower note.

Trail. 12, jfawz. 3,

Smyrn.

6, 12, 13, Polyc. 1).

IX.
Christ.

'Therefore stop
Believe
it:

your

ears,

when any man would deny

He

or ignore was true

foreign church, and in the Epistle to Polycarp, as addressed to an indi-

man, the descendant of David, the His human body child of Mary. was no mere phantom. He was really born. He really ate and drank. He was really persecuted, crucified, put to death a spectacle to men and angels and demons. And so too He was really raised again by the Father,

The vidual, it does not appear at all. letter to the Ephesians contains allusions to
it,

but they are indirect (inscr.

the reality of the passion, 18 the scandal of the cross, 7, 20, the stress laid

on

Christ's humanity).
letters

In the four reis

maining
tacked.

heresy

directly at2, 9, 10, ti)

In Trail, (inscr.,

who
is

will

as

surely

raise
in

us

also

through Jesus Christ,

true
6.
life.'

whom

alone

and even more fully in Smyrn. ($ 1 Docetism, as such, is denounced length. In Magn. ( 8, 9, 10) and

8)
at in

Kai(f)G>dr)T]

See Ephes. 9

|3i5-

cravres to. cora,

with the note.

k.t.X.]

Philad. ( 5, 6, 8, 9) he appears to be attacking Judaism rather than Docetism but from incidental no;

Xo>pk
7.

'Irjaov
77

See the note

on Ephes. 6
<

nepl 'Irjaov k.t.X.

tices (Magfi. 9 ov rives upvovvrai, II nenX^poCpoprjo-de ev k.t.X., TvpayBivra

Enforcing yevovs Aaveid] the reality of Christ's humanity, as elsewhere in Ignatius; see the note

dXrjdvs

Km

(3e@ala)s
k.t.X.,

Philad. inscr.
3 tco

ayaXXioopevr)

naOei

ov

on Ephes.

18.

o-vyKaTarWerai, 5 &S (rapid 'l/;o"oi), 8 6 o-ravpbs avrov k.t.X.), it appears that

eK Mapias]

Another mode of

ex-

pressing Christ's human nature, as in Ephes. 7, 18; so too Smyrn. I ye-yei/K napdevov. vrjpevov a\r)6a>s
8. d\r]Oois] The watch-word against Docetism; as in Magn. 11, Smyrn.
T

The
main
it

opposition to

Docetism

is

Judaism was Docetic, so that it same with the heresy of the Trallian and Smyrnaean Epistles, though attacked from the other side. This Docetism, as appears from the notices in these two epistles, was extended to the birth, passion, and resurrection, in fact to the whole
this
is

the

characteristic in Ignatius ; but has various degrees of prominence

human

life

of Christ.
'

iycwy&rj]

was born

1
:

see the note

in the different letters.

tle to

the

Romans,

In the Episas addressed to a

on Ephes.

18.

174
d\ridco9
pcodr]

THE EPISTLE OF IGNATIUS

ehtdydn
lirl

[ix

flovTiov

fliXaTOV, dXridws eo-TaveirovpavLiov Kai

Kai

ctTredavev,

^XeirovTcov [twi/]
09
kcli

67nyeiu)v Kai

VTToyQov'ivaV

dAridcos tjyepdrj

diro

veKpwv, iyeipavTO? avTOV tov iraTpos avTOV,

OjUOLCOjULa
t

Kara to
OVTOOS
aXydQis]

09

KCCl

t] /ULCtS

TOVS
Theodt
;

TTlCTTeVOVTCtS
UlXoltov Uoutlov S r
i toou]

avTw
g.

HovtIqv IltXarou]
a

GLAg

GLS

[g];

om. [A] [Theodt].

[Theodt]; ovpaviwv
/cat

G
3

Theodt; om.
viroxdovlwv]

eirov-

paviiov]

g.

Theodt

is

alone in transposing the order and

reading

e-TLyeicov

errovpavltov.
ii.

G;
/cat

ko.to.~)(6ovI<j}v

[Theodt]
et

(after Phil.

10).

4 /card to opolcopa os

/c.r.A.]

g G; qui
nos

secundum similitudincm nos

credentes ipsi sic resuscitabii etc.

it a tit et

1. eVt TLovtIov IltAdrou] On the significance of this form of expression, as giving force to the protest against Docetism, see the note Magn.

versions
are

but in a transposition they not a safe guide. Zahn goes further and reads ov /cat /card to opolco;

pa.
cos

An

easier correction

would be

11.
2.
ii.

fikeixovrcov /c.r.A.]
ttclv

Comp.
:

Phil,
/cat
I

IO

yovv

Kafiyj/i)

eirovpavlcov

for 0?, SO that /card to opolcopa cos would be equivalent to opolcos cos. The tautology /card to opolcopa... ovtcos
is

emyelcov Kai KaTa^Oovlcov Cor. iv. 9.

3.

see also

explained by the circumstances

letter

under which the

See Orig.
iiri
c.

was written

Kai
ii.

akqdas
16

Tjyepdrj]

see the next note.

Cels.
-jaOelv

r\peis

to

doxeiv
Tva
pr)

tov

ov

Ta.o~o~op.ev,

~J/ev8r)s

show

dvaaraais 7/, aXX' d\rj0rjs- 6 r] dXrjdcos divoBavcov, el dveo~Trj, dXrjBcos dveo~TT], 6 8e 8okcov a-T0Te6vr]Kevai ovk
yap
dXrjOcos dveo~Tt].
4.

avTov Kai

d Added to TraTrjp avTov] that the agent intended is not Christ, as the form of the sentence
6.

This is might otherwise suggest. one of many instances, in which these

letters

betray haste of composition.

eyeipavTos
o

/c.r.A.]

Apparently
iv.

a reminiscence of 2 Cor.
oTi
rjpas

14 eldores
Kai

Markland, Petermann, and others would omit these words, but without
sufficient reason.
It is

eyelpas tov
o~vv
^lrjcrov

Kvptov

'irjcrovv

true that they

;

14

el

yap

eyepei, I Thess. iv. nto'Tevopev oti 'irjcrovs a~reda-

are wanting in the Armenian but, as the Syriac from which the Arme-

KoiprjBevras
avTcp
:

vev Kai dveo~Tr), ovtcos /cat 6 Qeos tovs Sta tov 'irjaov i'iei o~vv

see also
I

Rom.

viii.

11.

So too
avrbv e<

Polyc. Phil.
KaTa.

o 8e eyelpas

nian was taken contains them, the omission is obviously due to the Armenian translator or to some transcriber. to akqOtvbv fjv] See the note on
Eplies.
1 1
.

veKpcov Kai rjpas eyepei.

to

opolcopa

/c.r.A.]

For the
/cat

sense see
(pvToi
tco

Rom.

vi.

dAAd
tt)s

[o-vp-

opoicopaTi]

dvao-Taaecos

eo~6pe6a,

which passage Ignatius probably had in his mind. The sentence would be simplified by the transposition, os Kai KaTa. to opolcopa for

X. 'If it be true, as these godless unbelievers affirm, that Christ did not really die, then why am I a prisoner ? Why do I desire to fight with wild beasts? In this case I die
for nothing Lord.'
8.
;

and
/c.r.A.]

lie

against the

Kara

to opolcopa os

Kai,

as suggested

by the

ddeoi,

-god/ess men,

.X]

TO THE TRALLIANS.
x^P
1

175
^

eyepeT 6 7raTt]p avTOv ev XpicrTco 'Iri&ou, ov d\t]6ivov Xr\v ovk e^o/iei/.

X.
a7TL(TTOL,

Gl

Se,

co(T7rep

Tives

a6eoi

ovt<z,

tovto~tiv

Xeyovaiv to SoksTv A

7r7rov6evcu
Sj
al.

avrou, avTOi
nos -credentes hi

qui credimus in eum itidem resuscitabit secundum eandem rationcm resuscitabit

6 6
for
,

etc.
;

itidem
:

et

eum

see the lower note.

TraTT]p... Ir](Tov]

GL;

T would produce pater ems in jesu

pater jesu christi S x (the change of a single letter 2 ehristo, which was doubtless the prior

form of the Syriac); om.

(as

being superfluous);

al.

g.

9 to

oo/ce?i>]

tw

SoKeiv [g]

secundum videri L.
Hier. Cat.
dXrjdas

7>iean disbelievers\ The first, word, not being strictly applicable to these heretics, needs explanation: 'They are disbelievers says Ignatius, 'and therefore they have severed themselves from God'. By calling them
1

Cyrill.
(os

iv.
icai

(p.

56) (payav
cos
tifxels

v/J-els

ttiwv

dXrjdoos- el
7TT]<TIS,

(pdvT(urp,a tfv rj ivavOpw(pdvTll(Tp,a KOI T) (TOiTTJpLa.

.

yap

to doKelv] 'in appearance* For 9. this adverbial use of to doKelv comp.

adeoi (see 3 above) on a level with the

he places them heathen comp.

;

Orig.
'i^croC

c.

Cels.

ii.

ndvTT} dWorpicov.

3 alptae<ov dde<ov kcu So Tertull.

15

de

Cam.

Chr.

'merito

ethnici
:

talia,

sed merito et haeretici

num
quod

quid enim inter

ethnici

illos distat, nisi

haeretici

credendo credunt, at credendo non credunt?', speaking also of a form of Docetism.

non

The former of these almost word for word the same as here. See also Tertull. de Cam. Chr. 1 et partus virginis et ipsius exinde infantis ordo to doKelv haberentur', where some editors read re* SoKeiv. But the dative is read in the interpolator's recension here and
Smyrn.
2, 4.
is

passages

'

in

Smyrn.

2,

and so
c.

also in Philo

Leg.
(II.
(ii.

ad

Cai. 34 (p. 584), 42 (p. 594),

The same epithet amo-Tos is applied to these Docetics in Smyrn. 2, 5, as

not believing in the reality of Christ's
birth,

Orig. in Hieron.
p.

431), Hieron. p. 758), at least

and death. Comp. Iren. iii. 18. 7 'Venit... omnibus restituens earn quae est ad Deum comtminiolife,

texts.

The

Ioann. Hieros. 25 c. Pelag. ii. 14 in the printed accusative however seems

nejn: igitur qui dicunt

eum

putative

altogether to be preferred here. The construction is different in Plat. Gorg. 527 B /xeXeTrjTeov ov to oonelv eivat dya6bv dXXd
to
elvat,

manifestatum, neque in carne natum neque vere hominem factum, adhuc sub veteri sunt damnatio?ie...non
devicta
tius

which Jacobson
'

quotes as a parallel.
avTo\ ovTes k.t.X.]

being themselves
professioji\

secundum eos
to
It
is

morte'.

seems

have the same

reality

Ignaidea

nothing

but

outward

here.

the

of Christ's

Similarly Iren. iv. 33. 5 'judicabit autem eos qui putativum inducunt...

humanity, as well as of His deity, which makes communion with God

possible to the believer.
fore,

putativum
27 'ita

omne apud eos'

omnia

est igitur, et non Veritas, Tertull. adv. Valent.

;

Those

there-

in

imagines urgent,

who deny this, hold themselves aloof from God they are still atieoi
;

eV

ru

Ko<rfxa>

(Ephes.

ii.

12).

See also

plane et ipsi imaginarii Christiani'. Hippolytus plays on the word 8okt)ttjs in another way; Haer. viii. 11

176
bvTes to

THE EPISTLE OF IGNATIUS

SoKelu,
;

[x
kcci

iyco

ti

SeSejuai

ti

Se

evxonicu

BripiOjULa^rjcraL

Scopeav ovv

d7ro6vt)0'K(t).

apa ovv kclto.ras

^evBo/uiai

tov Kupiou.
0ei/'yeTe
L*
2
it

XI.
1

ovv

tcls

/cafcas

7rapa<pva$as

rl

de Kal]

(but with a v.
oi5i>]

[g].

cipa

Voss

rl de G; et quare S^A.; /cat 1.) Sev-Syr 2; &pa ov GL ^?/a;v S x (the same interrogative
;

with which
(at least oiV

is

has twice translated tL just before); &pa (om. oZv) [g] Sev-Syr et A. But SjA seem to have transferred apa not translated)
;

ovv to the sentence

eyw

rl

dede/mai.

ov]

GLg Dam-Rup

Sev-Syr.

no authority for the reading (av. I do not quite understand Zahn's statement, c5f Sf 1, 15 [i.e. SJ A, quorum hie ad fructus, ille ad propagines traxit S x translates the sing. pronomen, uterque enim Kapirovs davaTrjtpopovs habet.' There
is
*

Kapirov here (as

it

does Kapiros just below) by the plur. of fcO^S, this being a

common

practice with Syriac translators, and necessarily therefore it substitutes a the form of this plural In this it is followed by A. In plural in place of ov. pronoun gives no indication of gender, and it might be referred equally well to In S x the irapa(f)vd8as, if we had not the Greek to determine the reference for us.

8oKr)Tas eavTovs Trpocrr)y6pevo~av

a>v

ov

to hoKelv eivai Tivas Karavoovpev paTniovTas, aXXa ttjv k ToaavTrjs vXr/s toKov iv oqbdaXpai (pepopevr/v SieXeyPearson (on Smyrn. 2) comXH- V pares Epiphan. Haer. lxxvi. 10 (p.
-

ment shows. The Sr/piopax^v of S. Paul however is probably metaphorical,

2.
ii.

while that of Ignatius

dcopeav ovv k.t.X.]

is literal.

Comp.

Gal.
lie

21 apa Xptcrro? 8a>peav direOavev. l apa ovv k.t.X. ] in this case I

923) avopoiov TTarpi Xeyoov yeyovas, K.Xrjp(o8e\s tovto

prjKeTi opoios

o~v

avopoios
ovopa,

to

(ope'vov.

vnap^iov tcov iv 0fc5 rroiIn the same vein Plato

makes merry with

philosophers
1.

the views of those

against the Lord', i.e. 'my life and my preaching alike are a falsehood against Him, for they assume that The whole Christ really did rise'. argument here is founded on 1 Cor.
xv.

whom he calls ol peovres,

'The atoneChrist
is

Theczt. 181 A.
iya> rt bebepai] i.e.

see especially ver. 15 12 sq evpio-KopeBa Se kcu ijfevdopdpTvpes tov Qeov, 0T1 ep-aprvprjo-apev Kara tov Qeoii
:

ment becomes an
fore

unreality, and therefor

otl rjyeipev tov

Xpiarov
v.

k.t.X.

For apa

my

sufferings
different

are

ovv

comp. Rom.

18, vii. 3, 25, viii.

vain'.

somewhat
el

put in a Smyrn. 4 yap t6 doKetv Tavra livpay6r\ vnb tov

The argument

12, etc.

The reading

ov (which re-

form

in

quires to be read interrogatively, apa ov nonne) is possible in itself (see

Kvpiov, Kay<o to 8o<elv bedepai.

'

Klihner

Gramm.

II.

p. 1027),

but not
irregu-

evxopai drjpiopaxrjaai]

I pray that
:

I may fight with wild beasts' comp. Ephes. 1, Rom. 5. The same verb
occurs with an aorist
below, Ephes.
2,

good here. XI. 'Shun such

lar
;

false

and

infinitive,
5,

12
11.

growths for their fruit is poisonous and causes immediate death.

the

Rom.

Smyrn.

This passage is obviously a reminiscence of I Cor. xv. 32 el Kara avdpoittov (6r]pLoprtxr]cra k.t.X.,

as the argu-

These men are not the planting of Father otherwise they would have been seen to be branches of the Cross and have borne imperish;

XI]

TO THE TRALLIANS.
Kapirov 6avaTri<popov> ovtoi yap a.7ro6vt](TKei.
el

177

yevvwcras

ov

irapavra
m

eav yevcrrjTai tis, ovk elcriv (pvTeia

7rctTp6s

Kal

i\v

tov crravpov, e<palvovTO av icXaooi av 6 Kapiros avTiov acbdapTOS' ui ov ev tco iraGei

yap

r}o~av 9

jTUD, which would refer to irapacpvddas, but this is doubtyevo-qrai] yevo-qre (with at written pn:D. tis] here, GL Dam-Rup above, but whether prima manu, is doubtful) G.
existing text has the fem.
less

a scribe's error for the masc.

TrapavriKa [g] Dam-Rup. rod Trvev,aaros om. [g] A. x Ag 7 irarpos] yap] GLS : Dam-Rup Dam-Rup. For the not uncommon confusion of ttnc and npc see the note on

before

yeva-qrai

g.

6 irapavra] Trap avrd

GLS

Smyrn.
8 Kal

13.
r)v

rjcrav]

GLA;

add. (pvreia Trarpos S 1

add. rod irarpos kX&Soi

[g].

av 6 Kapirbs avrCov k.t.X.] GL; et fmctus eoru?n incorrupti manerent in passione cruris domini nostri cujus tnembra estis S x ; et fruclus eorum permanens. of signo iam signo cruris domini nostri vos membra estis eius (for the substitution for passione see above, p. 26) ; al. g. The Syriac translator must have had a mutilated text, which omitted 5t ov and TrpoaKaXeTrai.

able fruit

the

calleth us unto

Cross, whereby He Him, being His own

allegory of the napacpvddes in

Hermas

Sim.

viii.

sq.
i

The Head cannot be members. found apart from the members, forasmuch as God promiseth union, which union is nothing else than
Himself.'
'

6. forthwith''; comp. napavTa] Mart. Ign. Ant. 6. It is a good classical word see Lobeck Phryn. p. 47. Philad. 3 (pvreia irarpos'] So again
:

4.

napacpvafias]
'

slwots

comp.

excrescences, offClem. Alex. Paed. i. 8

hid to pr) eivai avrov s <f)VTfiav irarpos. The reference is to Matt. xv. 13
nrao-a (pvreia r)v

ovk e(pvrev(rev o

irarrip

(p. 138) KaQvXopavel yap pr) ickadevopevrj r] dpneXos, ovrats he Ka\ 6 dvdpcottos' KaOaipei de avrov ras evfipiovo~as

pov 6 ovpdvLos k.t.X., which passage the interpolator has introduced into
his text here.
KXddot. rod aravpov] This they 7. are not, for they deny the reality of On the prominence the Passion.

napacpvabas o Xoyos, t\ payaipa, k.t.X. The word is used of an adventitious

shoot or other growth of a plant. Aristotle, Plant, i. 4 (p. 819), writes napa(pvd8es Se elat rd airb rr)s pirjs
tov

Sevdpov (3Xao~rdvovTa, but Theophrastus Hist. Plant, ii. 2. 4 contemplates their springing from other parts besides the root, for he says
eav dnb pirjs

given to the Cross by Ignatius in refuting Docetism, see Ephes. 18, Philad. 8, Smyrn. 1, with the notes. 8. d(pdapTos] For the Cross is the
true tjvXov air)s. oV ov] sc. rov aravpov
vi.
;

occurs

r] napacpvas 77. several times in the

This word

14,

Eph.

ii.

16,

Col.

i.

comp. Gal. See 20.

where however
precision.

it is

LXX, not used with any

is naturally pears at least as early as Aristotle, Eth. Nic. i. 4 (p. 1096). See also the

The metaphorical sense very common, and ap-

also Ephes. 9 81a ttjs pr/xavr/s 'irjaov The inXpioroi), os eariv uravpos. termediate clause, Kal r\v av 6 Kapiros
avTcov d(pdapros, is parenthetical. ev to) irdOei avrov) See the note J
1

on

Ephes.

inscr.

IGN.

II.

12

78

THE EPISTLE OF IGNATIUS

[XI

avrov

ov ovtcls /xeAr/ avrov. Trpoo-KaXeiTai v/ads, Svvarai ovv Ke<paXr) X W P^ y^vtjdfjvai dvev peXwv, rov

Geov

evioaiv
'

eirayyeXXofjievov,
v/ULcis

os ecrriv avros.

XII.

kcTTraCpixai
jjlol

diro

CfJLVpvm,
o\

a\xa

rah
5

(TVfjLTrapoixrais
/me

iiacXtiO'icus
kcii

rov Qeov,

Kara iravra

dveiravcav o'apKL re
Sea-fuct

irvevfjiari.
'

irapaKaXei vfxas
7repi(j)ep(i),

rd
3

/uov,

d eveKev
def. g.

Incrov

Xpicrrov

6's]

mihi L;

fiov

G; quod L; al. A; G apud vos A.

;

5 poi]

wavra]

GL
XII.

irav [g];

g* (but with a dub. A.

v.

1.

fiov)

1.

Trpoo-KakeiTai]

i.e.

probably

Xpio-Tos, to

whom

the preceding and

22,

me
I
I

at

'The churches present with Smyrna join in my salutation.

:

following avrov must necessarily refer:

appeal to you by the chains which

comp. Clem. Rom.

KakfiTai
fieXt]]
ijjjias

where
4
sq,
1

irpoa-

is

said of Christ.

As

in

Rom.
v.

xii.

Cor.

vi.

and especially Cor. xii. 12 sq, which last passage 1 has suggested the words following
15,

Eph.

30,

wear in Christ Remain in unity and prayerfulness. It is your duty one and all, but especially the presbyters, to assist and cherish the bishop, to the honour of God, of Listen Christ, and of the Apostles.
to

here:

comp.

ver.

21

ov

8vvarai...-q

me,

lest

this letter rise

I

up as a

Kecpdkr/ k.t.X.

See also Clem. Rom.

Ephes.
'

37, 46 ; comp. also ov dvvarai ovv]

4.

witness against you. prayers that by God's

attain the martyr's
I

desire your

possible (in

not the nature of things) that

it
is

Now

thirst,
4>

mercy I may crown for which and may not be rejected.'

avfi7rapovo~ais
p.01

a head should be
as the
bers.

bom without limbs'

rals

k.t.X. j

and therefore the existence of Christ

The
in

churches

who were

present

Head implies the attachment of the believers to Him as His memPerhaps however we should
yevrjdfjvai for yevvijOfjvai.

the

person of their representa-

tives;

comp. Magn. 15
.

koL al Xoinal

be eKxX^o-Lai. .a.o-ndovTai vp,as.

Among

read

these

were the Ephesians (Ephes.

2. tov Qeov evtoaiv k.t.X. ] i.e. 'God supplying the principle of cohesion, which principle is nothing else than

1 sq.) and the Magnesians {Magn. 1), from both which churches several delegates were present with him.

Himself; comp. John

iva

xvii.
crv,

21

sq

5.

KaTa.

irdvTa

k.t.X.]

On

this

navres ev

<ocrtv,

Ka6a>s
'Iva

ev epoi Kayco iv ijp.1v coaiv k.t.X.

o~oi,

ndrep, Kai avTol ev

common
6.

Ignatian
2.

phrase see

the

note Ephes.

With
to. he.

bs eariv avros

comp. Ephes. 14

8vo ev

cvottjtl

on Ephes.

o-apKL re 10.

k.t.X.]

See the note

yevofxeva Qeos e'ariv,

Magn.
bs
'

and see the note For the attraction of see the note on Magn. 7. The
15.

7rapoKXei vp.as k.t.X.]

For similar
iv. 1

appeals in
KaXco

S.

Paul see Eph.

6

napak.t.X.,

ovv vpds eya>

deo-jxios

interpretation

suggested by Smith,

qui Deus

est ipse Christus] is quite

Philem. 9 /xdXXov 7rapaKaXas, toiovtos ov a>s UavXos...8eo'iJ.ios Xpio-Tov 'i^rrov

;

out of place.

comp.

Col.

iv.

18.

xnj
aiTOVfJievos
v/ulwv
vfdiv
teal

TO THE TRALLIANS.
Oeov eirLTVYeTv
Trj
/U.6T

179
ev
ty\

Sia/meveTe
Trpoo'evyri.
k<zi

ouovolcl

dXXrjXtav

ivpeirei

yap
eis

to??

Ka6'

eva, e^aipeTtos
enricTKOTTOv
kcli

to?9 TrpecfivTepois,

ava\jsV)(iv
TijULrjv]

top

ek

ti\xy\v

iraTpos

\kcil

'Iticrov

XpicrTOV

Twv

aTTOCTToXcov.
jj.y)

ev^o/u.ai
to

v/uas
6

ev
ixe]

ay airy
here,

aKOvcrai
before Kara. [g].

/ulov,

\va

eU /uapTvpiov
ti/ultjv

GL;

n
A
;

/ecu

eh

'I.
kclI

X.] g;

et

uni-

geniti eius domini nostri jesu christi etc.

see the lower note.

'Irjaov

Xpurrov (om.

eh

ti/j.t]u)

GL

7.

7reptcf)pu>]
1 1
,

See the notes on

1
.

of Jesus Christ, and of the Apostles

y
'

'

Ephes. Magn. 8. Qeov cirirvxe'tv]

So too below,
Ignatian
1.

13.

For

this

favourite

(making Ir)crov Xpiarov dependent on to the honour Trarpos), rather than of the Father, of Jesus Christ, and of
the Apostles'
;

phrase see the note on

dtapevere]

Magn.

for the latter

connexion

These are the words of the appeal (7rapa.Kakel) which his For this bonds address to them.
favourite

would almost necessarily require a

connecting particle, Kcu'lrjo-ov Xolcttov (see the notes on 7 dxoopio-rois Oeov
k.t.X.,

construction in

who

prefers

infinitive

Ignatius, the imperative to the after napaKaXelv, see the

1

and Philad. 9

rfjv

Trapovcriav).
'

note on
10.

6 xPV~@ e above.
eva]

But in this case the omission of the honour of Jesus Christ' would be inThe probability however explicable.
that the right reading is preserved in the interpolator's text, which inserts
is

toIs Kad

See Eph.

v.

23

for this expression.

avhpa below,

Similarly ol icar 13 (see the note on

xii.

another
Xpiarov,

kcu

els

riprjv

before

'I^crou

Ephes.

4).

In

Rom.
The
;

we have

the strange expression to

egaipercos kcu]

kclB' els.

transposition

and that a transcriber has ejected the words as a superfluity. Zahn defends the common text on

teal e'aipeT(os, suggested by Jacobson, seems unnecessary comp. 13 ouoioos For the adverb Ka\ (with the note).

the ground 'scriptoris menti similitudinem illam obversari, quam et

inter

episcopum

Deumque

Christi

e^aiperois comp. Smyrn. 7 (with the note), and for the corresponding ad-

patrem, losque intercedere existimat' (comp.

et inter presbyteros aposto-

jective e^aiperos, Philad.

9.

Neither

Magn.
13.

6).

N.T., but etjaiperos occurs in" the lxx, Gen. xlviii.

is

word
22,

found

in the

els

uaprvptov
t)e,

co]

Comp. Philad.
ktijctcovtui.

6 Kal
Iva

rcao-i

ev ols e\d\r)aa, evxH- ai

Job

v. 5.

ur)

els

uaprvpiov avro

11.

ava\lfvxeiv]
2.

See the note on

Ephes.

should probably be retained, in which case ypdyj/as will stand by

The

ev

els Tiprju k.t.X.]

For

this Ignatian

itself,

'by

my

writing.'

The

inter-

mode
Ephes.

of expression see the note on

21.

irarphs k.t.X.] If the

Greek MS of

polator has omitted the preposition in conformity with the very common idiom els paprvpidv rivi, Matt. Vlll. 4'
x.

Ignatius be followed we must punctuate 'to the honour of the Father

18,

xxiv.

14,

Mark

i.

44,

vi.

11,

etc.

12

i8o
[iv]

THE EPISTLE OF IGNATIUS

vinv ypcc^as.
kclI

[xn

irepl

efxov
*v

Se

77?s d(ti v/uwv

19

dyaTTtis XP^0VT0
iue

T$

irpocrevx^^y ' 6 T0 " 0 ">

eyKeipai

to

KaTct^icodfivai

rod

KXtjpov

ovwep

TTiTvyeiVy LV a

W ctSoKipos evpedw.
teal 5

XIII.
'Gcpeo-iav.

'Ao-TraQTai v/uas t) dyairr] C^ivpvalcav ev rals Trpoorevx^ vpwv /uLvrnuLOvevere

odev
[kcli]

Tfc

ev Ci/p/a eKKXrio-ias-

ovk u^los eipi Xeyeardai,

iv]

GL; om.

Ag. om.

3 oC7re/3 tyKei/mai iTiTVX&v] accipere (sortes)

rvxeiv

Gg: qua conor potiri L;

rah
;

irpoaevxcus]

GLA
iijcov

g.

Bunsen ov TreplKeifxai itri6 iv ad quas vocatus sum A. A. 7 *] vp.<2v] GL [g*]; om.

;

G om. LAg. GL iv Kvpiip

;

8 eKeLvwv]

GL; twv

a<ti

al.

A.
1)

iv 'Irjaov Xptcrry]

XP L<XT $ g

MSS

but

christo jesu

A.

cis

3.

Kara^ioi^rai] See the note on

20.

eyKetpai eiriTvx*w)j as

m
am

S. Paul.

Ephes.

XIII.

'

The Smyrnseans and Ephewhich

I

tov K\ijpov] i. e. the glory of martyrdom, as in Rom. I els to top Kkrjpov pov avefXTToftiaToos arrokafie'iv, Philad. 5 irpoaevxh v/xe3i/ els Qeov
r)

sians salute you. Pray for the

in Syria, of

Church an unworthy

member.
byters,
spirit

Farewell in Christ. Be obedient to your bishop and pres-

pe dnapTio-ei, iva ev
enirvxco-

a>

Kkrjpa
is

rjker}6r}v

and love one another.

is

My
now
God.

The word

same connexion

used in the Mart. elsewhere

;

devoted to you, not

I

only,

but when
I

shall
still

find

Polyc. 6 Iva e<elvos tov tbiov Kkrjpov Vienn. et Liigd. 3 airapTLo-rj, Ep.
(in

At present
dangers
to fulfil
;

exposed to but the Father is faithful

am

Euseb. H. E.
els

v.

1)

dvektjcpdr] ko\

avrbs

rbv Kkrjpov ra>v papTvpwv.

'

ovnep

eager

which I eyKCifiai k.t.X.] I know no better to attain.''

am

Christ Jesus, in found blameless.'

5.
r)

your prayers and mine in whom may we be

dyanr] K.T.X.]

Comp. Rom.

9,

emendation of the obviously corrupt

ov irep'iKeipai than this conjecture of

Bunsen's {Br.
to the Latin

p.

141),

corresponding

am
not

cotior potiri; but I I do not quite satisfied with it.

qua

Phi/ad. 11, Smyrn. 12. This is not a mere complimentary title, as Pearson and others would take it see note on 3 rrjs dydirrjs vpav. 6. 'E^eo-iW] Though the repre;

know whether ey<etadai elsewhere

;

sentatives of other churches were pre-

takes an infinitive struction is with

its

common

context

sent with
sians

him

at

Smyrna, the Ephe-

dative of the

thing or person.

The common

are singled out, as the more numerous body of delegates and as

;

might mean which I am

'to obtain the lot

with

attending more' continuously on him

invested'' {ov by attraction for ov), but this is hardly sense.

Iva prj aboKipos k.t.A.] Suggested 4. by 1 Cor. ix. 27. The idea of a race seems to be present here (e.g. in

comp. Magn. 15, Rom. 10. Seethe notes on Ephes. 1, 2. Ephesus and Smyrna were regarded as the 'two
of Asia; Plin. N. H. v. 'Ephesum alterum lumen Asiae'

eyes'

31
(in

XIIl]

TO THE TRALLIANS.
ecr^aro?
eiceiviov.

18
Xpio-rco, vtto6/uLoioos

(i)v

epptocrde ev 'Irjcrov
cos

TaacrofjievoL
[o

tw

67ricrK07rcp

rrj

evToArj,

Kal

tw
ov

7rpcr{3vTepicp'

Kal

ol kclt

avopa d\\f]\ovs dyaTrdre

v/ulcov

ev afjiepia-Tcp KapSla.
fjiovov vvv

ay venerea

to

e/uov irvev /ma,

dWa
el/ur
add

V7r6

klvSvvov

Kal brav Qeov eiriTvyco, en yap ttio'tos 6 7raTtjp ev 'Iricrov

dWa
LA.
;

Trj vTo\rj]

om. g

dei

IO t

Trpecr^vTepi(j}]

GL*

rots

Trpe<TJ3vTepoLS /ecu rots diaKovois

sacerdotibus
;

(see
v/xas

above on

7).
caslificet

11 ayvi-

ferat

vpuiv]

ayvifere

v/jlQv

GL

aawafeTai

g (MSS, but

vos

1)

desiderat erga vos A.

13 vwb niudwov]
kv 'ItjctoO

in sollicitudine A.

GL; tTrudvSvvov g Xpiarf] GL* (but Lj in

(mss, but see

christo
iesu)

Appx)
;

irjaov

XpuTTov g

domini nostrijesu

christi [A].

reference to
viously).
rrjs ev

Smyrna mentioned

pre-

orders.
active,

The

sense of evToXrj here

;

is

appears in

2vpiq eKKXrjalas] This request all the letters written from

see the note on Ephes. 21.

'the voice ornot passive dering,' not 'the thing ordered.' 6poia>s Kal] See the note on Ephes.
19.
10.

Smyrna;
7.

S0v k.t.X.] Comp. Magn. odev ovk at-ios elpi KaXe7<rdai.

8.
<x>v

14

ally''\

each individtiol kclt dvbpa] see the note on Ephes. 4.

dpepto-Tco
6.
I,

'

eo-yaroy

k.t.X.]

Comp. Ettlcttcov

11.

phes. 21 ecrxaros (with the note).

epp<x><r6i\

cov tQ>v exei

Philad.
KpLTov 20.

Thus

So again Kapdia] also bidvoiav dSiaEphes.

a7rept(T7raaTa) diavoiq

See the note on Ephes.

21.
9.
cos rfi evTokfj]

ayv'i^CTCiL vpa>v~\

i.e.

So too Smyrn.
cos

vpiov,

where

dyvio-pa,

ayvio-pa yiyverai 'a piacular offer-

tovs

diaKovovs

evrpinecrOe

Qeov
2
r<5

ing,' like nepi^/Tjpa, neptKadappa, etc.,

evToXrjv.

comp.
cos

also
vopep

Magu.
'irjcrov

Trpeo-fivTepico

(with the note).

evTokrj is
vii.
rrjs

Xptorov In our passage rj

apapria dia vi. 14 777k.t.X.

sacrifice for
7Tpfyr]pa.

denotes entire devotion to and selfanother comp. Ephes. 8

:

vpeov

kcu

dyvi(opa.L

vputv

used absolutely, as in Rom.

r)

8 depopprjv Xaj3ovcra
evroXfjs
ere

k.t.X.,

Tim.

(with the note). 12. oTav Qeov eVtrvxco] i.e. 'by martyrdom'; see above 12.
13.
eya>

my
12

prjo-ai

rrjv

evroXrjv

acnriXov

vivo klv8vvov]

Comp. Ephes.

Not satisfied with

have added
use
is

this, the translators This absolute 'Dei.'

vnb kLvSvvov, vpels

eo-njpiyfxepoi

not consistent with Pearson's interpretation of Smyrn. 1. c. tam'

is still the risk (with the note). There that either by his own weakness or the interposition of others he may

by

quam Dei praecepto

institutes]

i.e.

be robbed of the martyr's crown.

mo-Tos
1

'as being God's ordinance' (where he refers to this passage). The Trallians are told to

obey the bishop's orders, as they would obey God's

mo-Tos 6 naTTjp] Compare S. Paul's 6 Qebs and similar expressions Cor. i. 9, x. 13, 2 Cor. i. 18, 1 Thess.
;

v. 24,

2 Thess.

iii.

3.

82

IGNATIUS TO THE TRALLIANS.

7r\rip(j0(rai
jjlov

[xm
eV

XpiffTtp

rrjv

aiTt\(jiv

kcu

vjulcop'

evpedeit]}JLev a/uLw/jioi,
i evpeOeirj/xev]

Ag;

evpedei-qre

GL.

single letter

might make the difference

-HM6
add.

for

-HTe-

dfj.ojfji.oL]

GL;

add. gratia vobiscum omnibus,

amen A;

ovaifirjv v/xwv iv Kvplu} g.

is

There

no subscription to

GLA.
after

For g see the Appx.

aurcp k.t.X. ; comp. Ephcs. iv Xptorw 'irjaov evpedfjvai, also 2 of this epistle,

i.

7rA?7pcoo-cu]

An
xiii.

infinitive
13.

7tktt6s, as in

Neh.

and

povov see

iv a>]
iii.

i.e.

'lyo-ov Xpio-ro),

as in Phil.

iva

XpiaTov

Kepdtjaoi kcu evpedoo iv

4-

TO THE ROMANS.

4-

TO THE ROMANS.
1IKE
Crocus
It

the three preceding letters, the Epistle to the Romans was The Ephesian delegates, _/ written and despatched from Smyrna.
and, as the name of ; out for mention, we may suppose that he was the chief singled on the occasion. This is the only letter which bears a date.
still

who were
is

with him, acted as amanuenses

penman

was written on August 23rd ( 10). Ignatius had been preceded by certain members of the Syrian He assumes that Church, who however are not mentioned by name. he bespeaks for them will have arrived in Rome before the letter they
;

a kindly welcome
arrival.

and he wishes them

is

to

be informed of

his

speedy

Of

these persons nothing

said elsewhere.

Probably they

had been despatched from Antioch direct to Rome, immediately after the condemnation of the saint, with the news of his impending visit.

The

letter
fate,

throughout assumes that the

Roman

Christians are informed

of his

and

will act

upon

the information.

But, though the letter was despatched from the same place and probably about the same time with the Epistles to the Ephesians, in style Magnesians, and Trallians, though it closely resembles them

The subject and expression, yet the main topics are wholly different. in the relations between the writer matter is changed with the change and the readers. There is no direct allusion to the Judaeo- Gnostic
letters to the Asiatic heresy, which occupies so large a place in his is complimented in the opening as The Roman Church Churches.

from every foreign colouring,' and from first contains no reference to false doctrine of any kind. epistle
'filtered clear

to last the

On

the

86

the epistle of Ignatius

and other

correlative topic also, the duty of obedience to the bishop

officers of the Church, which shares with the denunciation of heresy the principal place in the other letters, he is equally silent here. Indeed we might read the epistle from beginning to end without a suspicion office existed in Rome at this time, if we had no that the

episcopal On the relation of this phenomenon to other grounds for the belief. other early documents bearing on the Roman Church I have spoken

single topic,

elsewhere (S. Clement of Rome i. p. 68; comp. Philippians p. 217 sq). On the other hand the letter is almost wholly taken up with one which appears only casually in the other epistles his

coming martyrdom. We had preceded him to Rome. He was alarmed at its possible effects. Perhaps he had good reason to fear the too officious zeal of his friends At all events there were Christians holding influential from Syria.
have seen

how

the

news of

his

conviction

about the court (see positions in Rome at this time, more especially the note on 1 cfropovjxai k.t.X.). What, if they should attempt to Their inopobtain a reversal or a commutation of his sentence?

The whole letter is a portune kindness would be his ruin ( 4). The for martyrdom, an eager deprecation of pardon. passionate cry Will they then withhold the libation (2)? Will they altar is ready. It will be an act of jealousy ( 5 77X000-0.1), refuse the sacrifice ( 4) ?
a display of envy ( 3 ifiaaKavaTe, 7 (Bao-Kavta), an infliction of wrong ( 1 aSi/070-77), an outbreak of hatred ( 8 e/AKnyo-are), an abetting of

Satan

fiorjOcLTU)

currcS),

to rob
in

him of

he himself on

his

arrival

Rome
is

his crown. Even though should crave their intercession

listen to

which now he deprecates, he intreats them not to

him

7)

Martyrdom Martyrdom

is

the

new

birth,

the true

life,

is

the pure light

6) 4) 6)

is

The

martyr's

the complete discipleship, the final enfranchisement crown is better than all the kingdoms of the earth
sets to the world, will

(
(

Only then, when he

he

rise to

God

2).

The

teeth of the wild beasts are the mill which grinds the fine flour for the sacrificial bread. Therefore he will entice them, will provoke them,
to mangle, to crush, to pulverize his limbs for the altar of

God
;

( 4, 5).

Crowned by martyrdom,
of martyrdom,
it is

his life

becomes an utterance of God

robbed

a vague unmeaning cry ( 2). The Epistle to the Romans had a wider popularity than the other letters of Ignatius both early and late. It appears to have been circulated apart from them, sometimes alone, sometimes attached to the Thus it seems to have become in some sense story of the martyrdom.

a vade

mecum

of martyrs in the subsequent ages.

At

all

events

we

find

TO THE ROMANS.
it

187

quoted before any of the other epistles (Iren. v. 28. 4 ; see $ 4, p. 207 below) ; and its influence on the earliest genuine Acts of Martyrdom
extant

to

those of Polycarp, and those of Perpetua and Felicitas seems be clearly discernible (see the notes on 6 7r/ooo-/3iao-o/xcu, 5 'Ovai/rqy k.t.X. comp. also the note on 4 a.7re\ev6epos k.t.A..). Moreover in the
;

S. Ignatius in the later Greek with expressions taken from it, again whereas there is no very distinct coincidence with the other epistles. On the other hand, where the interest was doctrinal and not practical,

Mensea

for

Dec. 20, the day assigned to

Calendar, we meet again and

as for instance in the Monophysite controversy, the other letters are prominent and the Epistle to the Romans recedes into the background. Owing to these circumstances, the history and the phenomena of the
text are different in several respects (see above, p. 5 sq).

from those of the other

epistles

The
'

following

is

Ignatius to the

an analysis of the epistle. Church of Rome, preeminent

in position as in

worthy of all good things and filtered clear from all defilement, abundant greeting in Christ.' My prayer has been more than granted for I shall see you in my bonds. Only do not interpose, that so my course, which has begun
love,
1

well,

may

also

end well

( 1).

The

If
for

you keep
sacrifice;

silence,

God

will

opportunity is great; do not mar it. speak through me. The altar is ready
of praise round the victim
(
2).

chant ye the
duty, as

hymn

Teach me my

you have taught others. Pray that I may have I shall be seen most plainly then, when to do, as well as to say. strength I have ceased to be seen. Christianity is not talk, but might ( 3).
I tell all the
I

churches that

I die freely.

Leave

me

to the wild beasts.

Stir up the wild you as Peter and
4).

am

the fine meal ground in the mill for sacrifice.

beasts to devour

Paul did; for I with wild beasts the whole

of

me wholly. I cannot command am only a criminal and a slave (

am

fighting

my

guards

is

the beasts will

eager.

way from Syria to Rome. Yet the cruelty I trust and pray that a wholesome discipline to me. devour me at once ; that they will be eager, as I am

Let no power in heaven or on earth envy

for

me my

crown.

am

kingdoms of the earth are nothing any ready Let me imitate the I desire Christ; I desire light and life. to me. me as his prey do Satan would seize on passion of my God ( 6). not abet him. Obey me in these words which I write now. My
torture
( 5).

All the

earthly passions are crucified.

desire not the food

of corruption.

88

IGNATIUS TO THE ROMANS.

bread and the cup of God ( 7). Once again ; do not I write briefly, but Christ will interpret. It is God's own

I crave the

thwart me.

will that I declare (8).'

1

of which

Pray for the Syrian Church, which has no bishop now but God, and I am an unworthy member. The churches which have re-

ceived and escorted

me

join in

my

salutation

( 9).

I write this

from

Smyrna, with the assistance of the Ephesians, especially Crocus. Tell the Syrians who have preceded me, that I shall arrive shortly. Written on ix Kal. Sept. Farewell, be patient to the end ( 10).'

TTPOC
'

PQMAIOYC.
Y\KeY]iivr)

ITNATIOC,
viov

6 Kal Qecxpopos, ty\

'

ev /meyct-

XeiOTrjTL TTCLTpOS V^p-ICTTOU

avTOv, KK\ricria

XpiCTTOV TOV fJLOVOV riyair^fxevri Kal 7re(p(i)Tio iueurj ev

KCCl

lr]GTOV

6e\t]/uLaTL

tov

6e\rj(ravTOs

to.

iravTa

a
;

ecrTLV,

kcito.

npoc poOMAIOyc] tov avrov hnaroXrj irpbs pcofxalovs g* ignatii epistola ad romanos L*; epistola tertia {eiusdem sancti ignatii) 2*; ad romam urbem A. There is no title in GA m S m M.
i

6 Kal]

qui

est

Am

om. S m
Kal]

For the other

authorities see the note

;

on
;

Ephes. inscr.
vxplcTov deov irarpds g.

i irarphs v\pL<TTOv]

GL2AA m M
[g*]
;

excelsi (om.

irarpos)

Sm

GLA m S m [M]
:

2.

3 7]yain]/j.ivri]

GLA m S m M

g (but omitted
sancti
;

in 1);

om. A;
it

def.
if it

ijy laa/xfrr]

(translating

as

had read the sentence

aavros]
'

viov tov rjyiao-fievov Kal (po)TiovTos)

;

def. 2.

4 tov
'>

deK-rj-

GLAA m M
to

tov TroirjaavTos [g]

ejus qui ligat et tenet

omnia S m

def. 2.

Ignatius

the

Church of
mercy and

ii.

II to fxeyaXela tov

Qeov).

It

oc-

Rome,

that hath found

enlightenment in Jesus Christ, that is foremost in rank as in love, worthy in all respects, attached with Christ's

curs in other connexions, Jer. xxxiii (xl). 9, 3 Esdr. i. 4, Acts xix. 27.
3.

qyamjfievTJ]

So

to

Trail, inscr.

Though

rjyiao-piivr)

be read, as in has

commands,
clear

full

of grace,

and
a

filtered

of

all

defilement;

hearty

greeting in Christ.'
1. 'which has tt] TJXeijpLevrj k.t.A.] found mercy in the mightiness of the Father Most High] i.e. 'on which He in His compassion has conferred gifts such as His mightiness alone can bestow'; comp. Smyrn. inscr. For iv Tzavri ^apt'cr/ian. qXeij/jLevrj For qke-qpiivT] see also Philad. inscr.
' '

very high support, yet it ought probably to be rejected, as a likely word (comp. 1 Cor. i. 2) to be substituted This in this connexion by a scribe. very substitution has been made in

many MSS

of Jude

to7s iv Qec5 rrarpX

is

rjytacrfjLtvois,

where

rjyairrjpLivoi.s

the

correct reading. tov QiK-qo-avros 4.

k.t.\.]

of

Him

that willed all things which exist'; Magn. 3 els Ttfxrjv eKeivov tov

comp.

fieyakeioTTjs,

mightiness,'

magnifi24, in

OcK-qo-avTos vfias.

have punctuated
it

cence,' applied to God, ix. 43, 2 Pet. i. 16, Clem.

all

comp. Luke

after eVrtv

and accentuated

paroxy-

Rom.

which passages

it

ficent exhibitions of

refers to muniHis power (Acts

faith

tone, as the sense requires. in KaTCt niaTiP <al aycmnv /or. A. J and love toward Jesus Christ!

190
tt'kttiv
i

THE EPISTLE OF IGNATIUS

'

koI a<yaTTr\v
kclI]
;

Irjcrov

Xpi(TTOV rod Oeov

;

tjfAwv, #TS
;

ir'icTTiv

gAA m

om.
.

GLSmM

def. 2.

loco chori

regime S m
digna vita

di6deos...dLayvo<;] txt

explicable through the

(di66eos) ct

medium

of the Syriac;
for

x&>pM G2AA m Mg GLA (with variations see the next note) A m S m g; digna deo
2 t6tt V
is

(di<yirpeirrjs,

HTI

vita

doubtless a corruption of

NW

genitive case is objective and probably refers to both the preceding substantives, as in Ephes. 20 ev ttj

The

1. p. 322, Venet. 1753), 'civitas sacerdotalis et regia, per sacram beati

Petri

sedem caput

orbis effecta, latius

avrov

7ri<TTi
ib.

kol ev

Trj

civtov
els

ayanr)

praesideres

religione

divina

quam

comp.
irr)v.

14 edv TeXeicos
ttjv tt'kttiv
1

'lrjaovv

XpiaTov

e'xrjre

ml

ttjv

dyd-

with the note. The preposition Kara gives the rule or standard after which their con-

See also Ephes.

dominatione terrena.' ev Tona k.t.X.] These words probably describe the limits over which
the

duct
1.

is

fashioned.
77/x63j>]

tov Qeov
inscr.

See the note

supremacy or jurisdiction excomp. Tert. de Praescr. 36 'percurre ecclesias apostolicas apud quas ipsae adhuc cathedrae apostolotends;

on Ephes.
2.

rum
l

irpoK.a6r)Tai\

has the chief seat,

1

case
the

suis locis praesident? In this it might be thought that there

presides, takes the ftrecede?ice.'

The

was a reference more

especially to

word

is

riority

used of preeminence or supegenerally in writers of about

e.g.
rrjs

this time;

Dion Chrysost. Or.

T QpvyLas TTpomOrjk.t.X. (of

presidency of the Roman see over the suburbicarian bishops, who formed a sort of college under the

xxxv
ade

(p.

68)

bishop of

Rome as their head a con-

icai

Avblas

the town of

Celaenas),

Galen xix.
m6e6p.evoi
xliii.

p.

22 (Kiihn)

q^loiaav Tives tcov diok6ya>v larpcov ev

rrpoedpeia
k.t.X.,

which the later college of Cardinals grew. But, not to mention that the presidency is here asstitution out of

Greg.

Naz. Or.
dvriov,
ttoKlv.

14

(1.

p.

780) to Bv-

ttjv Trpom6ecp.evqv rijs ecoas Schol. to Soph. Electr. 234

r)

signed not to the Roman bishop but to the Roman Church, such a reference would probably be a great anachronism. Though some have seen
distinct traces of this relation between the bishop of Rome and the suburbicarian sees at least as early as the

MvKr/vai

TrpoKaBe^opevr) tov "Apyovs.

See the inscription in Bull, de Corresp. Hellen. VI I. p. 283 Tdpaos.-.Tcov y enapxeieov, [KiXtKiasJ/lo-avpias-, Avmovla[s,

Trpo]Ka6eop,evT],
{ib. p.

ence
Op.

with the refer285) to Basil of Seleucia

beginning of the third century (Bunsen Hippolytus I. p. 422 sq, ed. 2;

Milman

Lat. Chi'ist.

1.

p. 41

comp.
ii.

p.

275 (Paris, 1622) ZeXevKeia...

Trpoebpevovcra
'lo-avpi$os

ml

Trpom6eop,evq 7rdar)s

Ruggieri de Port. Hippol. Sed. in Lumper Hist. Sa7ict. Pair.

p.

VIII.

7ro\eo)s. Pearson quotes an edict ascribed to the Dictator

518 sq), yet there is really no evidence of such a constitution till a

Caesar in Ioann. Malal. Chron. 216 (ed. Bonn.) 'Ev

ix. p.
fir)-

Avnoxeia

rfj

TponoXei, lepa

ml

dpxovo-y

ml davXa> ml avTovopa ml 7rpom0rjp.evr) ttjs dvaroKaiaap

k.t.X.

much later date, while many facts point in the opposite direction ;
very
p.

Xijs,

'lovXios Td'ios

see Dollinger Hippolytus u. Kallislus 108 sq. The tottos x w piv 'Patfiaiav

Leo

the Great thus apostrophizes Rome herself at a later date (Serm. 82, Op.

therefore will have a looser signification, denoting generally 'the country or district of the Romans'

(comp.

TO THE ROMANS.
'

191
Ct^lodeOS,
et

KCLl

7TpOKCt6f]TaL

T07TC0

^topiOU
et

PtO/UiaiWV,

decorum, as Cureton and Petermann suggest) = d^iayvos, (d^Leiraivos) et mentor ia (perhaps

$031*7 purificatio)
et

beatitudine (d^o^a/cdpto-Tos)

laude

memoria being a comuotion of digna prosperitate (d^teiriTevKTos) 2; om. M.

p. 135,

WOII

iv (TK^nTpcp kcu
;

Macar. Magn. Apocr. iii. 38, X^P? 'Pvpalcov

quoted by Pearson and others as a

parallel to the

avatra-

expression here,

we

r&v) and the Church of Rome itself is so entitled, as the principal church in this region, just as the Church of

ought probably to read ^copt'ov. The explanation of Bunsen, who governs

Xoipiov
tottco

Jerusalem might be said

iv tottco x<opiov lovdaicov.

TTpoKa6r)o-6ai

p.

by TrpoKaOrjTai and interprets iv in dignitate, in officio suo {Br. 114), appears to me quite unten-

On the other hand it might be urged

that iv
tottco k.t.X.

range of the

describes not the supremacy, but the

Nor again does it seem possible to accept Zahn's solution (/. v. A. p. 311 sq, and ad loc), who takes the
able.
tvttco for tottco,

locality of the supreme power itself. In this case TrpoKaB-qTai would be used

same construction but making iv

'as

substitutes
tvttco

signify
els

absolutely of a certain precedence assigned to the Church of Rome, as

situated in the metropolis of the empire and the world, over the other

an example,'

i.e.

to

the other

churches.

We

should

expect
;

tvttov or cos tvttos in this case

churches of Christendom. The expression would then be allied to the

'potentior principalitas,' which Irenasus (iii. 3. 2) assigns to the Roman

Church
itself.
it

But,

though not so strong in if this were the meaning,

to

and indeed the extreme awkwardness of the whole expression condemns it. The words x<*>P 0S Xooplov] 'region. ('place'), x<wpa ('country'), and x' piov ('district'), may be distinguished as implying locality, extension, and
1

limitation,

respectively.

The

last

is

difficult

see

why

Ignatius

word commonly denotes

estate,

either 'an

should write
in

iv tottco ^coptou 'Pcopalcov

place of iv 'Vcoprj, which alone would be natural to describe merely the locality. The idea of the cathedra
'

term)

a farm,' or 'a fastness, a stronghold,' or (as a mathematical 'an area.' Here, as not unis 'a it frequently in later writers, the same funregion,' 'a district' but
;

Petri' therefore

has no place here.

tottco

For the pleonastic

Clejn.

comp.
ttjs

damental idea
relation

Horn.
in

'lovdaias

14 nodco eVt tov yeveaOcu tottov, Letter

i.

of

Abgar

Euseb. H. E.

i.

13 o-cor^pi

dyadco dvafpavevTi iv tottco 'lepocroXvpcov

preserved. of x^P 0S t0 X a> P i0V s tne same as that of apyvpos, XP V<T S t0 the former being dpyvpicv, xpvcri'oj/, the metals themselves, the latter the
*
>

is

The

(comp. Doctrine of Addai p. 4, ed. It may perhaps be regardPhillips). ed as a Syriasm, since the Syrians constantly insert the corresponding

metals

worked up

into

bullion

or

coins or plate or trinkets or images, iii. 42 (p. e.g. Macar. Magn. Apocr.
147) ravr
Xo)^kov
kcii

xP v<T v

KC

" apyvpov

<a\

word

$Oin$* in translating
it

from the

(TiSrjpov

TjKaTTopeva popcpco-

Greek, where
original;
e.g.

has no place in the Acts ii. 9, 10, iv. 36,

xx. 2,

para dpyvpiov kcu xpwiov. the frequency dw6eos k.tX] On

of these compounds of a^ios in Ignatius see the note on Ephcs. 4 toIn this passage, though vopavTov. in composition, they are

xi. 19, xiv. 24, xvi. 7, 8, xviii. 2,

etc.,

in the
ii.

Peshito.
12 (IV.
p.

In Origen in
172)
TTTT0irjKV
7Tapaickrjcreoi)s,

IoaflU.
ixel,

tov tottov x (0 P lQV

symmetrical

192

THE EPISTLE OF IGNATIUS

di07rpe7rris, d^LO/uaKapLcrro^ y di7rcuvos, d^i7riT6UKTOS,

d^iayvos,

kcu

TrpoKadrifJievri
rju

rfjs

dya7rr]<s y

xP l(rTOVO tJi0 ^y
'Irjcrov

TraTptoWfJLOS'
1

kcci

dcnrdi^pfJLai

iv

ovoixclti

aZiewfrevKTos] g* (but

has fide dignae)

(written d^LoeirirevKTos)

(see the

last note)

Am S m

xP ia r ^ uo /xoi]

"

digne ordinata S* (though the

;

see the lower note. digna precibus common text has xP lcrTt^ vv lX0 ^) 5 christi habens
;
:

hardly so in meaning, but take their complexion from the other compo-

passive sense 'difficult of attainment'

(unless indeed
cult of success
6pa>v
')

its

meaning

is 'diffi-

nent

element,

'worthy

of praise,'

'worthy in
1.

purity,' etc.

For the word

in Diod. Sic. xvii. 93 hvcreniTevurov tt)v eiri rovs Tav-

dtjwOeos itself see Trail, inscr. (note).

dgieniTevKTos] The meaning of the word may be doubtful. Accord-

eis

dapidas (Trpareiav ovaav, id. xxxii. exc. TToXXas 67Ti/3oXay 8v(re7riTVKTOvs

tax*

Tas vpdtjeis,
Co?iv.
i.

and so
1

certainly

ing as an active or a passive sense

is

Methodius
7rois

assigned to -enirevKros,

it

will signify

ed. Jahn) (TTTaviov rraw Kai dvaeTT itvktov dv6pa>(p. 11,

'worthy of success' or 'worthy of associating with.' Jacobson indeed says of this latter sense, 'mire Vedelius dignissima quae invisatur? But it is suggested by the passive form it is supported by such analogies as
;

ay vela; while Hesych. uses a somewhat different sense, but

it

in

still

passive, 'difficult of access, unsociable/ when he writes 5t)o-7rere'a-re-

pos' 8vcrKo\<DTepos } SvaeniTevKTOTepos. As regards the form of the word,

d^c7TLTVKTos is

dt-iotfXeoTos,

d^Lodearos,

dioKTT)Tos,

more

in

accordance

and

especially

dgioKoivoivrjTos

(Plat.

Resp. p. 371 E) ; and it would harmonize with Ignatius' expressed desire

to see the

with analogy (e. g. dgiinaivos just above, dgievrpenros Clem. Alex. Proph.

Ed.
2.

28, p. 997).
1

Romans (

1).

On the other

hand dveniTevKTOs, evenLTevKTos, both of them late and rare words, are used
in
nate,' respectively.

sense 'unsuccessful,' 'fortuAll those versions also, which had the worduncorrupted,
the
it
;

dgiayvos] worthily pure.' Bunsen {Br. p. 115) conjectures dglaivos, supposing that the previous d^uivaLvos is a transcriber's gloss to explain the unusual word dgiaivos. But the convergence of so many and various
in the

agree in so rendering
ritate

dig?iaprospe:

digna asseeutione (desideriorum) A m digna Us quae petiit S m and this fact may perhaps be allowed
;
;

authorities in favour of the reading text forbids such a violent

alteration.
7rpoKa6r]p.VT]
rrjs

to decide the

meaning. Of the others,

ayaTrrjs]
2,

digne ordinata in
TTLTaKTos,
TTio-TevTos,

Clem. Horn. Ep. Clem.

17,

Comp. where

represents dgied^toprecibus in
in

and fide digna

irpoKadi^ea-QaL dXrjOeias is said of Cle-

in

ment

as the successor

of S. Peter.

is

while digna due to a corruption

the
for

Syriac text (a.

A ^ya\precatione

There is doubtless here a reference back to the foregoing npoK.a6r)p,vr) iv The Church of Rome, as tottco k.t.X.
it is first

CUiA^iru

prosperitate) which the

in rank, is first also in love.

Armenian translator had before him, as Petermann has pointed out. Yet dvo-eniTtvKTos seems to have a

is borne to the which distinguished the early Roman Church by Dionysius of

noble testimony

spirit

Corinth,

who

writes as follows to the

TO THE ROMANS.
/*
f

193
irvevfjia YlVOOfievOLS

XpiorTOV vlov TrciTpos*

Tracrt]

KCtTa capita Kai

7re7r\r]po)fjievoi^

evToXrj avrov,

^apin-o^

Qeov dliaAm

KpiTtos Kal
both readings,

aTTo'&ivXio'iJLevois airo
;

wavTos dWoTpiov XP^~

;

legem L; in lege christi [2] S m

lege christi

xP l(rr uvvpo<i

def.

M.

gives

christi--habens-legem
is

{ant; christi- habens-nomen).

In the passage

which follows, 2
Christians in

greatly abridged.
(c.

Rome

A.D. 170), e
tovto,
iravras

4.

adpKa

icai

rrvevpa]

See the note

dp%fjs vpiv eBos

ecrrl

on Ephes.
ing
t7i

10.

pev dbeXcpovs noiKtXcos evepyeTelv, i<Kkrjcriais re 7ro\\ais rais Kara nacrav

7t6\lv eCpdSia 7rep7reiv, code pev ttjv tcov deopevoiv Treviav ava-^rv)(0VTa<;, ev peraX-

qvoiptvois]

'united to\ and so 'act;

unison with'
3.

comp. Magn.
'

6,

Sviyrn.

Xois Se d8e\(frols v7rapxovo~iv eVt^opjy-

yovvras'
dicov
71

6Y
cit

oov

nepneTe dpxrjdev

e(po-

ponapddoroi

edos

Poo-

5. dStaKpt'rco?] not inseparably^ but 'without wavering, with undivided allegia?ice, with single?iess of hear?', comp. Philad. inscr. dyaX,

(pyXdrrovTes, and he adds that Soter, their present bishop, had more than sustained the tradi-

pa icov

'Poopaioi

Xioopevrj

iv too Trade 1 tov

Kvpiov ijpwv

d8iaKpLT(os.
roi/,

See the note on ddidicpiEphes. 3. Comp. also such exdp.pio~Toj

tional

reputation of his church for Euseb. H. E. iv. deeds of charity The Epistle of Clement itself is 23.
;

pressions as

Kapbla

Trail.

a happy illustration of this spirit. law Xpia-Tovopos] 'observing the of Christ*', comp. 1 Cor. ix. 21 ewopos Xpca-Tov, and see also Gal. vi. 2 dvan\r]poicrere tov vbpov tov Xpicrrov,

Ephes. 20. 6. dnodivXio-pevois] strained clear\ 'filtered^ comp. Philad. 3 ovx on nap
13, a7Tfpio-7racrra) biavoiq
'

vpuv pepicrpbv evpov

single literally in

aW
6,

drrodLvXiapov.

The

compound

8iv\ieiv

occurs

Magn.

00s

vdpoo

'Irjaov

Xpiarov'

24 (comp. Clem. Alex. Strom, ii. 20, p. 489), and metaphorically in Clem.
Alex. Proph. Eel. 7
(p.

Amos vi.

Matt,

xxiii.

Considering the great preponderance of the best authorities in favour

alteration

991) to

ko.\

nvevpara dmdapTa

of xpi-^TO'^opos, and the likelihood of into xP L(TT(^ vv P os f r the

avpTreTrXeypeva rrj For the subtyvxy iv\'i(eo-6ai k.tX. stantive see Iren. i. 14. 8 ev re novois
Kal

sake of conformity with the following word, there can be no doubt about
the reading.
3.
71736s

TaKaarcopicus

^VXV

yevopevrj

els

div\io~pov avTtjS

naTpoowpos] SeeEphes. iii. 14, 15, tov Trarepa e ov irdcra narpia

(explaining the Valentinian teaching), Clem. Alex. Paed. i. 6 (p. 117) ot SivXicrpbv pev tov TvvevTr\v

paros
(paalv'

ev ovpavols Kai ri yfjs

dvopa^eTai. The lexicons give no other example of this word, though the derivatives

8iv\icrpbv

elvai pvqprjv toov KpeiTTovcov 8e voovcri tov arro

tt]s vTTopvrjcreois

tcov apeivovoiV tcov

x ei

TrarpoovvpiKos,

uncommon
rpcovvpios

naTpoovvpiKcos, are not in later writers, and iraoccurs even in ^Eschylus

rj/xere-

of certain povcov x^pio'H-ov (speaking <a\ Gnostics)... tov axiTov ovv Tpoitov
r]pe\s
. .

.hivKi^opevoi

fiaTVTia-paTi

k.t.X.

For another compound see Clem.

Alex. Exc.

Pers.

to TTdTpoivvpiov yevos

pov (where Blomfield

7va.Tp0ivvp.ov a>v k.t.X.).

would This same play

read to

Theod. 41 (p. 979) Kal to. enrepo-vvbivk'io-drj Kara, bvvapiv

&

also offers a

good analogy to the preceding word in Tlepaovopos ver. 916.

to nX^pcopa. para avve\6uvra avrco els For coincidences with the Valentinian phraseology in Ignatius see the

IGN.

II.

13

194

THE EPISTLE OF IGNATIUS

I.

'drei

ev^ctfjievos
fj/iuv]
;

Qew
Sm
;

eireTv^ov ileiv vfxwv

X. t$ 6e$ (om. t?/xcDj>) 'I. X. g om. 2
;

ra
'I.

'I.

X. ry $e

GLA m

'I.

M;

X.

(om.

rep 0etp ijfiQv)

0etp /cat Trarpt /cat Kvpicp ijfiav

(see the last

note).

3 'ETret c^a^evos]

GAA m Mg*
/

(but

has deprecans); deprecans

(iirev&nevos) L.

The

following are doubtful;

fierem...nunc autem ligatus etc S;

ot/

jampridem deum oravi ut digitus datum est mihi ut viderem etc S m but
;

of they seem to be attempts to mend the anacoluthon lower note. Gey] GM; t 6e<2 g.
oJ-iodiara

e7ret edl-afievos

k.t.X.

See the

4 aiodea]

GSS m

gJ

(but this does not necessarily imply see the d^iodeara, since d&odea might have been so interpreted, though wrongly; m (this lower note) ; vestras dignas visione fades (aut, vestras deo dignas facies)
(but v.
1.

a^iodea)

dignas visione

alternamight imply merely alternative renderings of a&oOea, but probably intends 1 has om. A. tive readings, diodea and <Lio6eaTa) cos] GL ; ofc g* (mss, but does not imply any other sicuti)', quod (or quern, or quos) A; id quod S m (but this
;

notes on Ephes. inscr., Magn. 8, Trail, i. The construction and meta-

3.

'E7T61

ev^dpevos k.t.X.]
to

Seeing

that in

answer

my

prayers\
;

The

phor here are well illustrated by a fragment attributed to Archytas in

Stobasus Flor.
Kai
SivXtcrfAevav
i.

73

Qebs...dXiKpivfj

e^et rav Travros tu> QvarQ) nddeos.

dperav

citto

The

^pco/xa

sentence is an anacoluthon dependent clauses crowd upon each other and the thread of the in succession grammar is lost. For similar instances in the openings of these epistles
;
'

refers to the colouring

matter which

see Ephes.

'Anode^dpevos (with the

pollutes the purity of the water. I. 7rXeTa-ra...^aipetv] See the note

The anacoluthon here has a note). close parallel also in Magn. 2 'End
ovv
TJ-ia>8r)v

on Ephes.
T(

inscr.
lj/jidov]

k.t.X. (see

the note).

The

Geco

See the note on

subject on which he here

'flies off at

Ephes. inscr.

opening salutations of the Ignatian Epistles see the note Ephes. inscr. I. 'My petition has been more than answered, when I prayed that I
ducofxcos]

On

this

word

in the

a tangent' is his fear lest the Roman Christians should interpose and rob him of his martyr's triumph. Here, as in similar cases, the transcribers

and
the

critics

syntax.
is

have attempted to mend Such an attempt, for

the substitution of 'E7rev(Vedelius,

might see your faces for I hope at length to salute you as a prisoner of Jesus Christ, if it be God's will that
:

instance,

gdpevos for

'En-el evfjdpevos

I complete ning indeed

my
is

course.

The begin-

am

well ordered, if only I successful to the end, so that no

tion.

one interposes to rob me of I say this, because I

prehensive of your love.
for

my poram apeasy
it

Ussher, Pearson, etc, with the Latin Versions and some mss of the Metaphrast), or the reading IldXai eVeu^afxeuos (Bunsen after the Syriac), or the omission of yap after dedepevos
(the editors

commonly

after the

Me',

It is

dicean MS).
iirervxop] '/
'

you to do as you

will;

but

is

difficult for

me

have been successful

to find

God, unless

you stay your hands'.

has been granted me f ; not meaning that he had already seen them,
it

1]

TO THE ROMANS.
TTpotrcoTra,

'95

d^Lodea
5

ak

kcli
'

7r\eov

rj

riTOu/utji/

Xafielw SeSe-

pevos

yap

ev Xpiarrw
rj

Irjcov iXiri^ta v/Lids dcrirdcraa-Qai^

eavirep 8e\riiuia
reading than
tbs)
;

tov
For

d^Lcodfjvai

jue

ek rekos eluar

y\

def.

SM.

Am

see below; v\eov

yroij/j.r)v

GLAg;

rendering of wXtov rather than a v. 1. etiam accept, which gives the same sense as

see the next note. irXeov $ riTov/xrju] ex multo tempore petebam S m (perhaps a bad A m has quantum petii, plus 7rd\cu); def. SM.

gL A m nunc
;

the existing

my conjectural reading. 5 yap] aute?n [S] (see a previous note); et mine A; om. al. S m (but text seems to have been corrupted from one which had yap; see

GM

Moesinger p. 25).
aairaaaadai]
accipere

Xpio-ro) 'ItjctoO]

GLA m S m Mg;

Irjaov

GLAA m Mg;

venire

et

sa/utare S m ;

accipere et salutare

XP^ T ^ SA. S (where

*
:

seems to represent
6 di\rjixa\

\aj3e7u,

context).

gLSS m
elpai]

which has been preserved from the omitted add. rod deou GAM; add. domini A m see
;

the lower note.

GLg;

ovtus elvai

haec S m ;

om. SA.

The

variations of the

M; pervenire A m sustinere Oriental Versions seem to be mere

;

expedients of translators, and not to imply any

v.

1.

in the

Greek.
11,

but that circumstances were such as to have already insured the fulfilment
of his prayer.
dgiodea] See the note on Trail. inscr. The authorities for dgiodeara are too slight to justify its adoption,
4.

on Ephes.
with the

3,

Magn.

1.

For

cos

infinitive,

consequence, see e.g. Clem. Horn. i. 20 as eKTrXnyevra

davpd^eiv, 3 MaCC. i. 2 It is not very uvtuv.
cos

expressing the Acts xx. 24 (v. 1.),

p.

povos Krelvai

cannot find that dgioOeos (or indeed any compound in -deos) is ever derived from

though plausible

in itself.

classical authors, e.g. vEsch. Xen. nab. i. 5. 10, i. 8. 10,

uncommon in Ewn. 36,

iii.

4.

25,

iv.

3.

29 (with Kiihner's notes), and

Sea,

diaros (as maintained

and therefore equivalent to by Zahn

dfjio/.

fairly

common

in later writers.

The

v.

A.

posed

558, though ad loc. he is disIn to retract this opinion). C. I. G. 4943 d&Oeovs in ver. 3 has
p.

reading of the MSS here seems quite unintelligible, though the editors have I have hitherto acquiesced in it.

remedied the

fault

by the repetition

not the
in ver. 4

same meaning as

d^tOecapov

which are mentioned

line.

but refers to the 'shrines' in the same

iii.

of a single letter, nXeov rj fjTovpr)v for nXeov fjTov^v (comp. e.g. the vv. 11. in

Alciphron Ep.
is

55

is

in the lexicons for this sense,

reading
odea.
cos

probably
(

dt-ioxpea,

quoted but the not d^i-

For Gal. v. 1, Clem. Rom. 35, ii. 8). the construction comp. Aristid. Op. I.
p.

48

<TKTrr]S

ebti

likeiovos

rj

(pepetv

Another simple emendabwaiprjv. tion would be n\eov olv for ifkeov, as

the wv might easily have been omitted owing to homceoteleuton comp. ls Polyc. I airov avveatv nXeiova fjs ex
; >

<a\ k.t.X.]

so that

ceived even more than

I have reI asked for\

prayed that he might see the Romans; he was permitted to visit them, decorated with a prisoner's fetters and (so he ventured to hope) crowned with a martyr's chaplet.

He had

ib.

3 n\iov (nrov8a1os yivov ov

6.

et.

be willed'.

it eavirep 8i\r)pa 77] Hf For this absolute

should
use of

For the ideas associated with

in the

deo-pios

mind

of Ignatius see the notes

to the Divine will, 6i\r)p.a, referring Here, as see the note on Ephes. 20. in most other passages where it oc-

132

196
fjiev

THE EPISTLE OF IGNATIUS

6<ttiv,

[1

yap dpxv euoiKOVOfJLrjTO^ tvyw i? to tov KXrjpov fjiov

(pofiodfjiaL yelp
vfTiv

eav 7repctT0s

eiri-

dve/uL7ro$iaTtos
fxrj

a7roXapeiv.
/xe
dfiiKriorri'

rrjv v/ulcov

dydirnv,
o

avrrj

yap evxepes
;

earriv,

6e\ere,
;

iroincrai'
si

epoi

Se
ad

A dignus-fiam perduci 1 (toy wiparos ttlt6xu] si finem etiam inveniam M. Hitherto we finem 2 edvirep xo-piros iiriTtx" GL ; edvirep tt)$ xdptros eiriHx^ In the authorities which follow have had two separate words x<> tT0S and T^paros. ad finem assequar hanc gratiam S m si finem etiam they are combined ; tit usque A m ; and so too the presence of both words is betokened in the
;

gratiae assequar adaptation of g, edvirep

dlffTus diroXapelv.

x^P^os einrix^ See the lower note.

.

els

to t6v KXrjpov fxov els iripas dvep,iro2 airoXapeiv] The addition of 2

3 yap]
g.

patienter

is

GL2M
curs,

g ; sed

a mere gloss unsupported by any other authority. ttjv dyaTnjv ufiQp ; mSm rty v/iQv dydirrjv]

AA

GM

the

transcribers

explanatory words.
note.
els

have added See the critical

arrive at the 7, and see A.

2.

tov Kkfjpov

pov~\

See the note

In
diro-

on Trail. 12 for
referring to his
Xafielv,

this use of KXrjpos,

martyrdom.
it

reXos elvai]
:

'to
xi.

'to

end'

comp. Luke
p. 286.

probably

secure\ the denotes that

preposition

was

his

Buttmann
on

See also the note

2 eupedrjvai els bvaiv.

For similar

proper, destined lot: comp. [Clem. Rom.] ii. 8, and see the notes on Galatians
3.

uses in classical writers (e.g. Herod, i. 21 es ttjv MiXrjrov rjv) see Kiihner II.
p.

iv. 5.

(po/3o)/iat

k.t.X.]

For the con-

471

comp. Polyc. Phil.

to

9.

It is

struction see

Winer

lxvi. p. 782.

unnecessary Young.
I.
jjltjtos,

read

le'vai

with

The

persecutions in the reign of

evoiKovoprjTos]
e.g.

So too

8vctoikov6-

Domitian show that Christianity had already forced its way upwards to the
highest ranks of society in
(see

Artem. Oneir. ii. 58. The words more often have the meaning 'digestible', 'indigestible', e.g. Diphilus of Siphnus in Athen. ii. p. 54, where both occur. They are rare in

Rome

Clement of Rome I. p. 29 sq). Although Ignatius had been conto death, yet the interof powerful friends in the metropolis, whether open Christians

demned
cession

any sense.
neparos] as
e.g.

'the

termination, goal\

Lucian Harmon. 2 eVi to nepas deploy ttjs evx^js. This reading, which I have restored, seems to follow from a comparison of the authorities as given above. We can there trace the
genesis of the variations.
ginal reading
eav TTtparos,

procured,

or secret sympathisers, might have if not a pardon, at least a

his

commutation of

sentence.

An

instance of such interposition with the emperor on behalf of Christian convicts at a later date is given by

The

ori-

Hippol. Haer.

ix.

12.

The strenuous
under
like

would be emended thus

arise

efforts of the Christians

xyi

circumstances are described in Lu-

whence would
( 1 )

two

cian Peregr.

2 enei 5' ovv ededeTo, ol

variations ;

eavirep xdpiTos, the

read-

ing of GL; (2) eav ireparos x^pi-Tos, the reading of A m which is also the foundation of S m g.
,

rb iroiovfievoi Xpio~Tiavo\ o~vp,(j)opav 7rpayp,a iravra eicivovv eapiracrai ireipcop.evoL avTov.

Ignatius appears to have

efforts

heard that such

were contem-

I]

TO THE ROMANS.
Qeov
eTTLTv^elvy edvirep
vfjieh

-97
jud)

Sv(tko\ou ecTiv tov

<peia-t]cr6e
jjlov.

II.

Ov yap

6e\co
kcci

vjjias

dv6pa)7rapeo-Krjo-ai

dWd

ovre yap eyco 7rore dpecrK6T6. tolovtov Qeov eiriTvyeiv* ovre v/jleIs, edv e^co icaipov
4 yap]

Qeto dpe&cu, oicnrep

L2A
app.

GLA m g; autem 2; g* (but with a v. 1.); om.

GLM;
vfuv G.
;

scio

enim quod S m

om. A.

[xtj]

GS m A m

(substituting nunc)
;

M.
v/jlcLs]

after ov

after 6e\co g;

om.

AAm

yap]

al.

Sm ;

def.

S.

aXXa 9e apeaai]
def. S.

GLA m M
%u

gM, and
otire]
1.

sed deo

(a translator's

abridgment); om. S m

8 apeV/cere] apecrneTaL G.
(?).

gL Sm (?);
outoi']

ov

GMS(?)
;

A(?)

Am

Trore

Koupbv]

eu> 7rore Kaipbv)

ew Kcapov trore
It is

tolovtov uaTe g.

habebo aliquando tempus L. omitted altogether in M.

;

Gg*

(but with a v.

9 rot-

plated on his behalf. Qeov eViru^eli'] 5.

See the note

'

on Magn.

1.

fxrj (peio-rjoSe p,ov] if you should not spare me\ i.e. 'should interpose to rob me of my desire.' To Ignatius martyrdom is life: comp. 6 /u.77 ipL7Tobia-r)Te poL (not davelv, as

I shall be reduced again to an inarticulate cry. Permit me I ask nothing more to pour out my blood as a libation to God, while there is still an altar ready. Encircle

the flesh,

this altar as a chorus,

and sing your

to

hymn

of

thanksgiving

God

in

we might have expected, but) r}o-ai. Whosoever stands between him and this his true life, does him a wrong
(ddiK^ar] just above).

the bishop of Syria from the rising to the setting of the sun. Yes, it is good for me to

Christ for

summoning

set

from the world, that

avOpanrapecrKrjaai
i.

may

rise

Such a person
( 3

unto God.'
7.

grudges him a blessing

if5ao~K.ava.Te ovbevi,
fir]

ovdinore

K.r.X.]

For
Thess.
is

KaToiKeiT(o).

7 j3ao~Kavia ev vpuv Hence in his nois

the opposition see Gal.

ii.

10,

4.

The

adjective avOpoiirapeo-Kos

menclature the meaning of words

reversed.
to death,

To

'spare'

means to deliver
is life.

a Pauline word, Eph. vi. 6, Col. iii. 22, and it occurs also in Ps. Iii. 7

because death

From

not understanding this, transcribers here have omitted the negative. Similarly fxr) was omitted in some texts in 6 prj de\rjo-r}Te fie dirodavelv (see
the note there).

comp. [Clem. Rom.] ii. 13. The verb is not found either in the lxx or in the N. T. Justin {Apol. i. 2) uses avdp(07rapeo-K,eia. This family of words seems to be confined to biblical

and

ecclesiastical

Greek.
p.

On
62 1
.

would not have you please men but God, as indeed you are For me this is the great opdoing.
II.
'I

these forms see Lobeck Phryn.

you

portunity of finding God, while for it will be the noblest achieve-

'pleasing men' he means abetting those friends who desired to save him, or gratifying the merely human

By

cravings of his
eav epacrOrjTe
rfjs

own nature

comp.

ment
silent

to hold

your peace.

If

you are
;

aap<6s pov just beK.T.X.J

shall
if

and leave me to my fate, I become an utterance of God

low.
9.

KaipOV

TOLOVTOV
like

you are solicitous for

my

life

in

opportunity

the present'.

CM For

'

98

THE EPISTLE OF IGNATIUS

KpeiTTOVi
Sm
;

[n

(ri(t)7njo-riT6,
2

epyco

e^ere erriypacprivai.
a
v.
1.

eav
odv);

yap]

GLAA m
;

yap g. words; sum

but there
is

2 Joann-Mon (twice), M (but with GMg. Other authorities A m sum mihi S m Joann-Mon (once); ero S Joann-Mon
om.
eyu] txt

re

add. yeprjaopai

supply different
(once);

no reason

to think that

any corresponding word stood in

omission of
eyu> (with

their
it

fiam A; Greek text.

appears
di-

There
in the

is

no

sufficient authority for the

Zahn):

rectly in

GLAA m Mg Joann-Mon (once), and is represented, though less emphatically,

first

deov (om. \6yos)

sum mihi of S m Joann-Mon (once). Xoyos deov] L*2S m Joann-Mon (twice); GMg; ego verbum sum (aut ; ego dei sum) A m (where both readings
imperfectly, for there
is

are recognised, but the

no other evidence

without deov).

has si

siletis

me

vet-bo ego

pars dei fatn.

for eyw Xoyos This departure from

the

infinitive
e.g.

after

comp.

Horn. Od.

mipbv tolovtov vii. 309 ov poi

II.

alone.'

Xoyos Qeov

k.t.X.]

'a

word of God\
to

tolovtov ev\ o-TrjOecrcn (piXov nrjp pa^rLSia>s Kxo\a>crdai,

The
out

saint's career, if
its

it is left

work

and see Kiihner

'

pp. 580,
1.

ion.

have your k.t.X.] name attached to, have ascribed to you, win the credit of, any nobler
upetTTovL

course and ends in martyrdom, will be a word of God; it will be an expressive testimony to the Gospel, a manifestation of the Divine
but, if interfered with, it purpose will be reduced to a mere inarticulate
:

achievement''

as e.g.
toIs

Plut.

Mor.

p.

326
vii.

ttjv

TV%r)v

KaTopOwpacriv

iavTrjV

emypacpovaav, Dionys. A. R. 5 TO'? K(3aivovo~i Tvapa Tag vpeTettjv tvxtjv dXXa ttjv eViypa<ct biavoiav, ./Elian viii. 2 rois dXXoTpiois eavTov

meaningless cry. The point of this sentence depends on a recognised distinction between Xoyos and &vr],
as denoting respectively 'an intelligible utterance' and an 'irrational cry'; comp. Arist. Probl. xi. 55 (p.
to.

pas avvOrjicas ov

vperepav

H. A.
dative

novois ovk iiriypdcpoav.

is

Sometimes the

omitted, and imypd<fieiv tlvci signifies 'to give the credit to a person', e.g. Clem. Ho?n. ix. 16, 17, 18,
xii.

905) Xoyou noivcovel povov (avdpamos), de dXXa (ficovrjs, de Inter pr. 4 (p. 16)

Xoyos he eari Cpcovrj o-rjpavTLKrj k.t.X. It was a Stoic definition also that Xoyos del arjpavTLKOs
vii. 57).

II,

while iniypacpeo-Oai
xi. 9.

is 'to

have

ecm (Diog.

Laert.

the credit', ib. neca de Brev.

illis

So

in Latin Se-

Vit.

vitia nostra incendere,

16 'quid aliud est quam auctores

See Lersch Sprachphilos. d. Alten iii. p. 32 sq, 42 sq. Thus (poovrj, as Aristotle says elsewhere (de Gen.

inscfibere deos'.

The metaphor

An.

v. 7, p. It

is

taken from a public tablet, where the name of the person is added to the mention of the achievement.
2.
ai(D7rrjo~r]Te air

of Xoyos. of Xoyos.
(pvvrj,

786), is has in

merely the
it

vXrj

the

making

The

three

words Xdyos,
a descending
;

yjsocpos,

are in

epov]

With

refer-

ence to what follows, 'Silence in you is speech in me'. The twice repeated tap o-iu>Tvrjo-r}Te shows the nature of
the efforts which Ignatius feared from
his

and denote respectively (1) the utterance of a rational being; (2) the cry of an animate creature,
scale,

whether articulate or not

confused

(3)

a mere
;

Roman
for his

friends.
life.

plead
silent

They might The words 'be

and leave me

indistinguishable sound comp. Arist. de An. ii. 8 (p. 420)

<pa>vr) \j/6(pos
k

-q

from me' are a condensed ex-

tls eariv epy^v^ov. They are respectively an utterance', 'a cry',

pression for 'be silent

and

'a noise'.

It will

be seen from

n]

TO THE ROMANS.
A0705 Qeou' eav
(i)

199
Se

air e^xou, eyia <ydp Guairr](Tr]T

the Syriac

epaa-

may be

explained in several ways;

may have

read
;

K^USJla
There may
portio for

verbo for

r^o\jL2?9

verbum, and pars dei

may

represent deov

(2)

have been

in the Syriac text of the translator a corruption

r^GVlia

K^U*?!
(3)

verbum, and a subsequent correction, so that both words were retained; The mixed result may be due to a confusion of the two Greek readings

Xoyos deov and eycb yev^aofMai deov, the Armenian text having been clumsily and imperfectly corrected by a Greek MS which had the latter. The substitution of currens in the next clause from such a Greek Ms favours this last explanation.
eycb

this distinction,
(ficovr)

why

rather than
it

\|/-g(os

Ignatius uses for cfxcvr/, as

;

trasted with

such, though

does not imply reason,

where the Baptist adding that the prophets were rj^os and
i.

23,

styles himself (pavrj f3oa>PTos,

yet expresses animal emotion, Arist. Pol. i. 2 (p. 1253) 77 fxev olv (f)(ovr) rov
Xvnrjpov
Kal

arguing
Tea

ttjv (poovrjv oiKeiOTepav ovo-av Xoyo) Xoyov yiv eo-dai (Orig. inloann.

Kal

r/8eos

eWi
1-

o'ljp.e'lov,

810

vi

12,

IV.

p.

121).

And

Origen

toU

a'XXois

Xoyos eVl to} Kai to (3Xa(3epov,

to

vnapx* fyXovv ecrri to

oocrre Kai

coois...o

^e

o~vp,(pepov

himself, though rejecting the comments of Heracleon, assumes the distinction of Xoyo?

to diKaiov Kal

and

<Pcovr}

as under-

adiKOU' tovto

yap

rrpos

rdXXa (aa

rots civOpoiTrois Idtov, to p.6vov ayadov Ka\ KaKOv Kal diKaiov Ka\ ddiKOV Kal tcov

lying the language of S. John, and argues at length from it, the (fxovfj

being the minister and forerunner of

the Xoyos- (zb. ii 118 sq comp.
;

aXXcov

a'lo-6r)o-iv

*x* lv

stands to Xoyos in as the yJAvxt-Kos avOpeoTros to the rrvevSo again Plut. Mor. p. 1026 p,aTiKos. A cos he (poovrj ris icrriv aXoyos Kal ao~qp.avTOS,
tlkt)

Hence cpvvrj the same relation

'

26, p.
c.

85

vi 10, p.
9).

Cels. vi.

The

Docetse too in Hippolytus {Haer. viii. 9) base some of their speculations on See also Clem. this distinction.
Alex. Protr.
vqs, Kal
k.t.X.
:

Xoyos Se
;

Xe'is iv cpcovf) at]p.av-

(p.

diavoias

203 B ev *X et
ye
to.

comp. Plato Theaet. p. d>v Ae'yccr^at avTa aXoya,

e'x
et J

rj

(pcovrj

8) 7rp68pop.os 7rp68pop.os tov

'la>ai>-

Xoyov

eVapyeo"Tara...0coi>r)i/ p.ovov

Xoyov be ovS* ovtlvovv. This distinction of Xoyos and (pcovr) was at once pressed into the service
of Christian theology. Melito (Fragm. see Cureton Spirit. Syr. xv, ed. Otto
:

comp. Strom, viii. 2, p. 914 sq. From Origen more especially the distinction would find its way into
fathers;

later

comp.
30
Cone.

Meletius
(p. 7%),

in

Epiph. Haer.
Syr. Eva?ig.

lxxiii.

Ephr.
39
ex-

Exp. 3

sq,

(ed. Moesinger).

pp. jaA, 53) speaks of our

Lord as

The passage

of Ignatius

is

'among angels

the Archangel,

among
have

voices the Word', where the editors

(Renan, Cureton, Sachau)

all

plained accordingly by John the Monk in the latter part of the fourth century (see Quotations and References
no. 21),

who

writes,

'The Word

is

the singular 'in voce', 'in the voice', but where we ought certainly to read the plural r^iAjQ.3 with ribui.
asrain O this

So

Heracleon the Valentinian saw distinction in John i. 1, 14, where

is

our Lord

called 6

X.'ryos,

as con-

not of the flesh but of the Spirit, whereas the Voice is not of the Spirit but of the flesh. ..for every beast and bird together with cattle and creeping thing of the earth utter the voice in him a only; but because man has

200

THE EPISTLE OF IGNATIUS

/ulov,

["

6t]T6 rfjs crapKos

/uLOi jurj

7rd\iv ecro/mai

(ptovrj.

7rapd<rxricr6e

tov

(T7rov()i(rdrjvai

irXeov [SeJ OeC0, ok 6TL 6v-

rpex^v GAMg. As before, 0WJ/7?] L*2S m Joann-Mon 206 sq (several times) vox {ant, iterum ero currens). It recognises both readings, iteruw ero mera the words iraKiv ?crofj.a.i rpcx wv are omitted in the text should be noticed that in
i

Am

and added

in the margin,

though apparently by the same hand.

The

alterations

in this context, (1) the insertion of yevrjao/xai, (2) the omission of X670S, (3) the

The substitution of r^x wj/ f r <pwy, all hang together; see the lower note. departure of A here from the original text of the Syriac Version, as shown by readings of 2 Joann-Mon, must be explained as the alteration of some later scribe who substituted in a familiar quotation the form with which he was acquainted.
ir\iov]

GM;
i
fj-v]

irkeiov g.

8]
;

MLg jam A m
;

igitur

Sm

om. G2A.

GLSAA m Sm
irap^x^de g

om. g*

(the existing authorities)

M.
mss, but

Trapd(TXV<r6 ]

irapdax^crde

tribuctis

(the

we should probably
is

read tribuatis).

airovbLadrjvai.']

gM

cirovbtaa-

soul

and

not like the rest of the

note on
p.

irakivftpopelv, S.
2)
;

Hippolytus

other bodies, he uses the Word and the Voice etc.', with much more to the

same
text

effect,

and he

refers in the con-

but the interpolator probably meant that Ignatius, instead of receiving the crown of
124 (ed.
victory,

to

the

contrast between

the

Word and
23.

the Voice in John i. 1, 14, This is doubtless substantially

would be put back again to run the race (comp. Macar. Magn.
iii.

40, p, 138, Ke/cXetorat tg>v novcov koa

meaning of Ignatius. His martyrdom alone would make his life an

the
intelligible

T(av 8popa>v rb aTa.8iov...Kal

av nakiv
:

utterance; otherwise it was no better than the passionate cry of some irrational creature to whom
life is

dvotyeis Kai and for the

I

rpex lv cmraTTeis K.r.A. metaphor see also Polyc.

;

Trpoo-Qeivai tu> 8pop,co o~ov

SO too rpeii.

Xew
7,

in

Cor.
ii.

ix.

24, 26, Gal.

2, v.

pleasure or pain, and nothing In the highest sense of all more.

Phil.

16, etc.,

xx.

24, 2

Tim.

iv.

and dpopos Acts But he has 7).

only is the Aoyos, the Word of God; but all His saints, made perfect in knowledge, are utterances, words,
of God,

One

spoiled

the

antithesis.

From

the

interpolator it has got into the Greek MS of Ignatius. Cureton sug-

as

fragments

of the

One

Word.
Partly because he did not understand this distinction of \6yos and and partly (we may suppose) (frctivi], because he shrank from applying the term \6yos Qeov to any one but Christ, the interpolator has altered
the passage
tuting eya> yevrjaopat. Qeov
after his wont, substifor eyu>
rpe^coj/

gested tjx<o for rpixcov on account of the similarity of the letters, and this not very happy conjecture is

adopted by Bunsen

p. 96, by Lipsius S.T. pp. 75, 196, and by Zahn, though Cureton himself (C. I. p. 292) retract-

it in favour of (pcovr). But obviously the case here is not one of a clerical error, but of a deliberate alteration.

ed

\6yos
143)

Qeov

and

for

(powij.
I.
l

Wordsworth {Church History

translates
ttoKlv

p.

Moreover cpoovrj is required as well by the common antithesis of \6yos and cpeovij, as also by the renderings of the versions; e.g. the Latin vox\ which is not an equivalent to
l

rpe^cof
to

renehis

gade,

backslider\ referring

"]

TO THE ROMANS.
6TOifJ.ov

20
'XPP
^

(TLacTTripiov
/mevoi acrrjre
dijvcu

eo~Tiv

iva

ev aya7rrj

ytvoiiri-

Tip

war pi

ev 'h)crov

XpicrTcp,
ut in amore
;

on

tov

G.

3 'iva...d<T7)Te\

GLA m Mg

et glorificetis

(probably only a loose paraphrase)

;

nna-voce gloriosum facite

4
Tip irarpl]
;

Xptcrry]
i-qaov

A sed in coetu amoris estote GLAA m S m Mg (but deo patri 1); deo patri 2. L per iesam christum A m S m in iesu christo domino nostro
;

sitis in uno consensu tantum (aim) amore state et mi/ii cantatores et glorificate S m
.

v 'Itjgov

iv xpicrry

GMg;

domini nostri

iesu

christi

A.

6Ti...fMTaTe/x\pdfj.evos]

txt

GLA Mg

(with the variations in dignificavit ut sit dei, quum vocaverit

GM

noted below); quod episcopum (syriae) eum ab oriente in occidentem 2 (where [rov]

deov is perhaps read for 6 6eos, and where tit sit represents evpedrjvai', see however the lower note for another possible explanation) ; qui episcopum syriae dignatus est vocare ab oriente in occidentem (not reading os for on, but so translating the

ambiguous Syriae

*1)

quod

dignificavit episcopum syriae ut in confessione dei inve.

niretur in occidente missus in vinculis ex oi-iente S m

qx<-

Again, in the

first

clause the edi-

the voice nor the sense of the context

will

tors read ey<o yevr'/aopai

\6yos Qeov

(Cureton, Bunsen), or eyco yevrjaopai Qeov Xoyo? (Lipsius), or Xoyos yevr/but the Latin o-ofiai Qeov (Zahn)
:

cos

admit it. en dvo-ia.aTijpt.ov

K.r.X.]

''while

version,
literal,

which is almost always shows that the terse and

eyco

yet there is an altar ready \ i.e. prepared for the sacrifice. The altar intended is, we may suppose, the
his

characteristic
correct.
1.

Xoyo?

Qeov

is

Flavian amphitheatre, the scene of approaching martyrdom.

irXeov k.t.X.] 'give

'I

me nothing
Trape^eo-dai

3. x P f ] The Roman Christians are asked to form into a chorus and

more on youi' part\ of you beyond this.'

2.

ask no favour

sing the sacrificial

hymn round

the

On
'

see the note Colossians

tov
o-Tvovbio~6rjvai\

iv. 1.

altar; comp. Ephes. 4 kcu ol kcit av8pa 8e xopos yiveo~6e. The metaphor

to be

ponred
taken
anev-

oitt

as a libation*.
S. Paul, Phil.
rrj

The
ii.

idea
el

is

from

17

km

dvaiq k.t.X., 2 Tim. iv. 6, In both anevdopai. eyco yap rjdr] these passages it occurs in immediate connexion with the metaphor of the
dofxai in\

taken from a heathen sacrificial see K. F. Hermann GottesFor a dienstl. Alterih. ii. 29. from a similar figure borrowed
is

rite;

heathen
Ephes. 9
4.

eo~Te

religious procession see ovv Ka\ crvvooot k.t.X.

stadium, and this

suggested

rpe'x 0iV

possibly have t0 tne interpolator.

may

belonging to Syria\
tant east'

tov en'io-KOTTov Supias] 'the bishop i.e. 'from the dis-

The word occurs also in Joann. Damasc. Ep. ad Theoph. 18 (1. p.

639)
vivo

the genitive denoting, not ; the extent of his jurisdiction, but the place of his abode. Onthe supposition
that episcopal jurisdiction
is implied, objection has been taken to 2vplas is wanting in one copy of the

Sta/3oXo) cnrovbi(6pevos.

tov paOrjpaTiKov 'TLfipaLov rco The lexicons

in

'to be reconciled' both passages. This meaning might be possible in John Damascene, as the word might there be middle, but in Ignatius neither

give the
(

= o-Trev8op.ai)

meaning

(which Curetonian Syriae) as an anachronism in the time of Ignatius, and therefore as

an indication of the spurious-

ness of the Greek Epistles (Bunsen

202

THE EPISTLE OF IGNATIUS

KaTt]pLO)crev 6

[n

Qeos evp60f]vat eis Svcm;, kclKov to Suvai diro euro dv<xTo\f)S /xTa7re/x>/rayue^09.
OTKOTTOV Cvpias
KOOTjULOV 7TpOS
i

QeOV,

\v<X

CLVTOV dvaTl\tt)

"Lvplas]

GL2 3 AA m SmMg
;

(comp. Mart-Rom 10); om.

22

Karrj^iojcreu

Qebs]

gLA m

6 Oebs KaTiji-laxrev

GM;

al.

SAS m
M.

(see the previous note, p. 201).

kclXov] txt
.

2 IxeTairefxipaiievos] txt

GL[g]

prref.

tovtov
;

GL2.2 A m Mg*

Sev-Syr 4a; add. mihi

in

AS 3 Joann-Mon
A;

add. autem S m

the

authorities

for
;

g see the Appendix.

congregari
(but

dvvai]

For the complications GL2S m M Joann-Mon

3 7rp6j 0e6f]

Sev-Syr; intrare

Am

to 5iaXv6rjuat g*.

GL2

AAmSmMg;
est occidere

om. Sev-Syr
a

he quotes the passage loosely from memory bonum

christd).

mundo

et oriri in

duarelXio]

GL2Ag

Joann-Mon;

Br. p. 117). But the anachronism would be as great in the third or

fourth century, as in the second
;

besides several other allusions to this

see

Zahn
other
tains

I.

v.

A.

p.

308.

Moreover the

MS

the word,

of the Syriac version conand therefore its

See passage more or less direct. also Ephrem Syrus Op. Graec. III. p. 261 ebvcrav dno Korxp-ov Kal npos Xpio-Top dveTetXav, quoted by Zahn.
2.

Ka\6v to dvvat

K.r.X.]

He was
;

omission in this one copy must be due, not to the text which was before the original translator, but to an excision practised by a later
scribe.
evpedrjvat els Bvaiv] Comp. Esther T0 ^ s edvecrt rots evpe$e7o~iv els tt)v noXtv, Acts viii. 40 QiXinnos 8e evpeOr}
1.
i.

following the course of the sun his life would set to the world in the far

west

but as the sun

rise

rises, so

it

also

again to God. For this expressive intermingling of the actual and the metaphorical, see KaraKpiros There is a somewhat similar 4.
turn in
P-eXP 1
III.

would

Tim.

ii.
cos-

9 ev

<u

KaKonaBro

els"A.a>Tov.

So too
33.
elvai.

(pavr/vat els, e.g.

decrp.a>v,

KaKoiipyos,

dXXa

Mace.
1

i.

See also the note on

Xoyos tov Qeov ov dederat.

els

t4\os

The rendering

of

the Curetonian Syriac may perhaps be explained by an accidental repetition of the first syllable of evpeSfjvat,

which would
S.

to

easily be read OyeypChrysostom obviously alludes this passage in his oration on

11.

Ignatius, Op.
Kal

p.

598 (ed Bened.)

'. .

'You have never yet grudged one his triumph you have always hitherto been the instructors of others. It is my wish now that the lessons which you have taught One service you should stand fast. can do me. Pray that strength may be given me within and without, so

any

Ka.8a.7rep rjXtos tis

npos
Kal
to.

tx]v

e dvaToXrjs dvlaxcov hvrrtv Tpe\(HV .KaKelvos

evdecos
Svrreros

p.ev els tol Trjs dvrrecos antra v p-ep-q

TeTat
8e
els

WKTa
Trjs

endyet,

Kpvnovtos
p-eprj

I may not only say, but will may not be called, but be found a Christian. The name will follow in due course.

that

My faithfulness will then be manifest,

when
world. worth.
I

dneXdcov

am

So too (patdporepov eiceldev dveTeiXe. the Mencea Dec. 20 toIs dpopoLs ttjs
ntrrTeoos,
cos

Nothing

no more seen by the visible is of any

r]Xtos,

dtidpafies

an

yevvairos huprop ovpavov, Kal ftvvas

yrjv
els

tt/v

self is the

Our God Jesus Christ Himmore clearly seen, since

He

aSvrcos

dno

yrjs

Xpiarov to
7-779

(pais

work of the Gospel

has returned to the Father. The is not a matter

:

avvao-TpdnTeis

cu'roS

drpdapcrias,

of persuasive rhetoric

Christianity

Ill]

TO THE ROMANS.
III.

203

Ov^eirore
iyco
Se

L^acrKavare

ouSevi-

aAAovs
rj

e'Si-

Sapare.
dvareiXco/xev

deAoo \va

Ka.KO.va

fiefiata

uadri-

fiam oriens) (which seems to offer an alternative reading avaroXr] cJ for dvareiXu}); tandem (ad fine m) oriar S m ; al. Sev-Syr. After dvareiXu} SA Joann-Mon have in vita, which must be regarded as a mere gloss
oriar {aut,

M;

Am

gM

of the Syriac translator. ovbeva G; ovde ;

Am

4 efiacr aware] Gg; e^atrKTjvare M. (non iinquam invidistis nobis, et non alios

oi/devi]

etc).

As the

case affects the meaning,

the testimony of the versions is important ; invidistis in aliquo L; invidistis cuiqnam SAS m fascinastis aliqnem 1 (which requires ovdeva, not oiidevl as in g): see the lower note. 5 eyu 5L..evTeXXeade]
;

GLA m S m Mg;
is
it is

om. SA.

a thing of energy and power, hated by the world.'

eftao-Kavart ovdevi]

when

by

letter or

by

delegates, to foreign

churches.

More

especially

we may

4.

one\ i.e. comp. 7

kltoo,

''grudged any the triumph of martyrdom

:

suppose that he had in his mind the Epistle of Clement, which contains several references to confessors

fia.CTKa.vLa

iv vp.lv

fir)

kutol-

where he
'

is

speaking of the
Ignatius,
;

and martyrs, with exhortations

tient

to pa-

same thing.
'

Do not', writes

endurance founded on these ex;

depart from your true character you have hitherto sped the martyrs forward to victory, do not now interpose and enviously rob me of my For the form and meaning crown.'
of
ifiavKavare

amples

e.g. 7 ravra, dya7rr]Toi, ov fiovov

eVicrreAXo/xei'
k.t.X.,
"

v/xas vovdeTovvres

46 tolovtois ovv
kcl\

vTrobe'iyiiacriv koXXtj-

6f)vai

ijfias

Set k.t.X.,

55 iva

Koi VTrodeiynara e6va>v eveyKcofiev k.t.X.

see Galatians
:

iii.

I.

There are other

also
in

slight

indications

The

required here for fiacrKaLvav nvd is either 'to bewitch' or 'to calumniate', while fiao-Kaiveiv rivl
dative
is is

'to

envy';

see

Lobeck Phryn.

Ignatius that he was acquainted with the Epistle of Clement and the fact of his mentioning S. Peter and S. Paul in connexion a
;

p. 463.

little

aXXovs e'Sioa^are] 'you instructed others', i.e. in the training of the

Christian athlete
v<>
;

below ( 4), just as they are mentioned in Clement ( 5), makes this inference very probable. Zahn (/.
313) supposes that Ignatius also to the Shepherd of Hernias, which is directed to be sent but this els tus '4< rroXeis ( Vis. ii. 4) assumes the early date of Hermas,
v.

comp. Ephes. 3
(with the hitherto been the
;

A.

p.

vfxcov inraXeicpdfjvai rriarei, vovV7rofxovrj,

alludes

8ecrLq,

jxa<po6vfxia

note).

Rome had

chief arena of martyrdom

the

brethren

had cheered on

Roman many a

which
5.

is

at least doubtful.
Se

Christian hero in this glorious contest during the persecutions of Nero

iya>

&'Xa> k.t.X.]

'For my-

self, I

be only desire that you should

and Domitian. The expression might

therefore refer to the

Roman martyrs
case aXXovs

themselves,
'

in

which

which consistent, so that the lessons, thus give to your disciples, may you not fail when it comes to a practical
issue in

would be others besides myself. Perhaps however aXXovs here means

1

my own

case.'

ways uses
verb
3, 10.
;

[xaOrjTeveiv

Ignatius alas a transitive

'others besides yourselves' case Ignatius would refer

.

In this
to

the

comp. 5 below, and Ephes. So too Matt. xiii. 52, xxviii. 19,

exhortations of the

Romans, whether

Actsxiv. 21, and probably also Matt.

204

THE EPISTLE OF IGNATIUS

\iovov
/ulol

[in

TeiWTes evreWecrQe.
re Kal e^oodev,
\xr\

SvvafiLV alreia-de

eawdev
iva

wa

/urj

\xovov \eyco

fjiovov

XeyuofJicu

Xpicmavos
Xeyeadai
/urj

dWd Kal deXto' dWa Kal Bvpedw.

ovSev
[M]

eav

yap
ehai,
i

evpedu),

Kal

hvvafj.ai, Kal

tote wkttos
(paivopevov
;

OTav
fioi
.

KoVyUa)
alrelade]

(paii/wiuai.
dtvafiiv

SfocLfUV
2

GL

p.OL
;

alrrjaaade

dvvap.iv

alreiadi

fJL0L

g the same
tit

ha

urj

sec]
et

GM

ottws

m g (comp. Smyrn.
is

u, where

there

is

substitution,
et
al.

and

Polyc.

2,

where there
.

the converse);
3

ut non S m ;

non

L;

non ut 2;

non

AA m

eav yap]

gL2A m
et

eav

yap Kal
fidelis

G;

AS m
fieri

def.
;

M.
et

possum

Am

" \ 4 Kal r6re 7rt0 r6s dvaC tunc sum fidelis tunc sim fidelis A;

GLM g5

tunc
;

2 Joann-Mon

et fidelis

(creditus) ero [S m ] (rore

GL; ore g (mss) M. (with a v. l.)j appareo L. Syr 1]; add. yap 2S m M.
5 orav]
;

being transferred to the former clause). <paivup.a(] Gg* (with a v. 1.); (paivopac
ov8ev] txt

SS m

<&rcJ (KK*)

Tim-Syr; cu'iojw
cryafloV

have chosen koXov rather than

pulchrum (TEH?) GMg. Doubtless alwvLov is wrong; and I (Petermann, Zahn), as it is suggested by the
;

6 jtaXov] &>?

GLAA mg (but LAA m

add. enim) [Tim-

xxvii. 57,

where however there

for
efxadrjTevdt]
:

is

efxaOrjTevirev

a v. 1. but in
p.

when
rore

myself

am

the sight of the world'

eVojuai
pLadrjrrjs

withdrawn from comp. 4

;

classical writers (e.g.

Plut.

Mor.

dXijdcos

'Irjcrov

perhaps more commonly He intransitive, 'to be a disciple'.

837 c)
it

is

Xpiarov, ore ovde to

oyj/erai.

cra>p.a

p.ov o KocrpLos

His martyrdom alone

will

here

claims the Romans for his teachers, as elsewhere he regards the

make him
as
it

truly nia-ros, 'a believer',

alone will
ovdev

make him

truly

p.aBr]-

Ephesians
1.

in the

same
'This

light, Efihes.

TT)S.
'

3 (quoted above).
plovov]
i.e. is

5.

(paivoptevov
i.e.
;

k.t.X. J

no18

the only

interposition wish.'
e<r<o0ev

on your

part,

which

thing visible\ terial, 'is goocP

pjr)

external

and maiv.

comp. 2 Cor.
to.

o~K(movvT<tiv
p.fj

T]p.a>p tci

(3Xe7rop.eva

aXXa

re

k.t.X.] i.e.

'with moral

ra

(3Xe7r6p.eva'

yap

(SXeTrop-eva

courage and with physical endurance'.

It is

nearly equivalent to the

which passage the latter part has been foisted into the text of
k.t.X.,

of

common
2.

antithesis in Ignatius vap-

Ignatius in

many

copies here.

S.

id re Kal Trvevu-ari.

iva
1

p.rj

p,6vov Ae'ya) k.t.A.]

Comp.

in his panegyric of Ignatius says {Ofi. II. p. 598) neidoiv Kara-

Chrysostom

Efihes.
3.
iii.

5 apLtivov k.t.X.

pLrj

p.ovov

with the note. Xeycopiai] Clem. Horn.

Kal p.r]8ev (ppovelv rijs Trapovo-Tjs tcofjy ra. (3Xe7r6p.eva Kal ra>v

fiyelo-Qai

37 p-6vos yap ovros koi Xeyerai Kal

'

CTTLV.

p,eXX6vra>v ipav k.t.X., probably having this passage more especially in his

If I am proved a iav yap k.t.X.] Christian by my martyrdom, then I shall certainly be recognised as

mind. Zahn {Add. et Corr. p. 404) has pointed out that this expression is quoted by Origen de Orat. 20 (1.
p.

one

and

my

liever will

position as a true bebe only the more manifest,

olovei SoK^crei

229) ovbev (paivop.(vov koXov ionv, ov Kal ovk aXrjuais.

Ill]

TO THE ROMANS.
yap Geo? fxaWop (paiverai.
6
ecrrlv
^/ulcojj

205
XpicrTos, ev iraTpl

KaXov.
cou,

'hicrovs

ov

ireio-fjLOvrjs
l

fieyedovs
KOCT/ULOU.

xP L<TTLavL(r UL0 ^y

to epyov dXKa orav [xi(TY\Tai vrro

[The above note was written before I Syriac renderings (see e.g. koKov in 6). noticed Zahn's Add. et Corr. He there quotes Origen ovdh cpaivo/xepov kolXov eariv
lower note), and is disposed to adopt kclXov, pointing out 'vocem dyados omnino Ignatianam non esse'.] After aubviov Gg add ra yap p\ew6/j.eva TrpoaKaipa, rd 8e prj fiXewoixeva alwvia (from % Cor. iv. 1 8), and similarly M; om.
k.t.X. (see the

L2AA m S m
def.

Tim-Syr.
7

6 yap... (paiverai]
Trei<T(jLovrjs]

GLAA m S m

M.
povov

gLSA m

Tim-Syr;

desiderii

Tim-Syr; om. 2g; S m vanitatis A;

;

cria)T7Js,

G;

def.

M.
1,

fpyov] t-pywv G.

8 xP ia"riavia'(Juos]
>

GSAAmg*
it is

(as

appears from

but the mss xP l(JTLav ^)

christianus

LS m

(but here

doubtless due to a corrupt reading in the former part of the sentence, vir for tfl3y opus, thus rendering christianus necessary) Tim-Syr ; def. M.

N123

orav

pLLcrrjraL

vwo

Koapov]

g*LA m Tim- Syr; quando

this inversion of subject

odit

enm mundus SA;

is

quando

mundum

odit

S m (but

and object

explained by

a superfluous letter in the Syriac); om.

G;

def.

M.

6. 6 yap Qebs rjpa>v\ note on Ephes. inscr.

See
'is

the

note on the closely parallel passage Ephes. \\ ov yap vvv inayyeXias to

epyov, aXX'
iv

iv

Tvarp\

a>v

k.t.X.]

i.e.

more

bvvdpei niaTecos

k.t.X.

clearly seen,

now

that

He

has as-

cended

to

His Father'.

During His
but

Ignatius here returns to the idea expressed a few sentences above in the

earthly ministry

He was
;

stood and traduced

misundernow His

words
6eXa>.

tva

prj

Men must

povov Xeya> dXXd ko.\ not talk fluently,

power

is manifested and acknowledged in the working of His Church. As soon as He ceased Koapco cpaivecr-

but act mightily, when persecution I do not understand how is abroad.

Oai,

He
is

fxaXXov

e(paiveTo.

The

sen-

Ren an (Les Evaugiles p. 490 sq) can defend the reading aico7rfjs povov.

thrown into the form of a 'Christ Himself is more clearly seen, now that He is no more
tence

The

external evidence
*

is

decisive

paradox;
seen'.
7-

against

it

nor does

it

suit the con-

ov
is
I

'

neio-pov^s

k.t.X.]

The

Work
comp.

not of persuasive rhetoric''; Cor. ii. 4 6 Xoyos pov koi to

talk as context, which depreciates trasted with work. the idea of 8. peyidovs] Involving 'power, efficiency,' as e.g. Mart. Polyc. 17 to peyeQos avrov ttjs paprvpias
:

Kijpvypd
dvvdpecos,

pov
I

ovk

iv

Treidols

crocpias

comp. Ephes.

inscr.,

XoyoLS dXX
rjpav

iv cmodei^ei irvevpaTos KOt

6 xpi"rLavia'H- s ]

Smyrn. n. See the note on

Thess.
iyevrjdrj

i.

T0 evayyeXiov

Magn.
vii. 7,

10.
vtto

ovk

els

vpas

iv

Xoyop

pLo-fjTai.

Koapov]

Comp. John

For povov dXXd koi iv Svvdpei k.t.X. Gal. v. 8 with the Treio-povrf comp. note. On to 'ipyov 'the Work', as a

This
the

xv. 18, I9,xvii. 14, 1 Joh. iii. 13. last clause has dropped out of

Greek MS.

There
prjfte vXtj

is

a similar

synonyme

for

the

Gospel, see the

omission in

KoXaKevarjTe.

206
IV.

THE EPISTLE OF IGNATIUS

'yw

[IV

nacrous rah KK\ticricus, kcll evypdcpco TeXKofxai iracriv otl [c'y^] eKwv virep Qeov aTrodvri erica),
edvirep v/ueh
/urj

KwXvcrtiTe.

TrapaKaXw

i)/xa,

\xr]

ef-

ivriXkofUu] GL*S 2 S 3 2 g S 2 S 3 SAA m Tim-Syr; om. GLS mM. i iyu>] GM; om. g. Tim-Syr; evreXovpai g* (mss but mando 1). 3 evvoia It is not expressed in LAA m S m Tim-Syr, and doubtfully in 2S 2 S 3 or zb\.) fiatis L; sitis duaipos ytv-qade'] GMg; concordia (avvvoia?) intempestiva (nom.
i

jraVats]

AA m S m M

in aniore i?ztempestivo

amorem...intempestive

2 A;

(evvoia aKaipu), unless

it

is

a loose paraphrase); faciatis

inutiliter (aut; incongrue) curas ostendere

A m (this

is

per-

haps an alternative translation, not an alternative reading); compatiamini inaniter, sitis amatores inanes S m (a double translation): see the lower note. 4 drjpluv add. cibum LA; ehai] S S 2S m add. fioppav G; add. popdv M; add. /3pc3yua g;
2

bestiis

devorari

Am

5 iveariv\

GM
It

(with a v.

1.);

Zctiv g;

est

IV.

'I

write

and

tell

all

the

k.t.X.

may have been

some
texts

the apparent

churches that I die gladly for Christ, I unless you hinder me. beseech you, be not inopportune in your kindness. Give me to the wild beasts, that so I may be given to God. I am the

contradiction between these two passages which led to the omission of

naaais
here.
3.

in

of

Ignatius

evvoia anaipos]
itself to

wheat of God, and

am

ground by

ness

They were kindhim. but this kindness

their teeth, that I may be made pure bread for a sacrificial offering. Lure

was inopportune. An easy alteration would be evvoia axaipoi, but the text
is

the wild beasts that they may devour me wholly and leave no part of my body to be a trouble to any. So

probably correct as seems to be a reference

evvoi
ovftev
i.

it

stands.

It

to the

proverb
diacpepei
8

aicaipos

e\dpas
50)
;

be truly a disciple, when the world sees me no more. Pray God, that I may be found a fit sacrifice to
shall
I

(Zenob. Paroe?n.
eav dirodoKL/JLacrOa),
4.

comp.

epLicrrjcrare.

6r)p'av\

The

opposition between
studied.

Him.
I

do not

command
;

you, as

if

Orjpleov

and Qeov

is

He must
The
the

were Peter or Paul. I am only a convict, not an apostle only a slave, not a free man. Yet, if I suffer, I shall be liberated by Christ, and be
free in the resurrection.
I

first

be the wild-beasts', that in the end he may be God's comp. Smyrn.

;

4 p.era^v
existing

6r)pi(ov,

p.erav

Qeov.
in

insertion of (Bophv or

fip<op,a

am
I.

At present learning from my bonds to

Greek

texts

entirely

mars

the antithesis.
5.

crush

all

my

desires'.

Qeov eiTLTvx^v] See the note on

1.

ndcracs rats eKKXrjcriais] So Lucian relates of Peregrinus ( 41) <pao~\ 8e

Magn.
6.

ndaais ax^^bv rais evBo^ois Tto\eo~iv eniaTokas bianep,y\rai avrbv k.t.X. Ignatius was afterwards prevented by

the present indicative being used, as in The correction above. cnrodvrjo-KU)

d\r]Qop.ai\
;

'I

am groimd

dXijB(op,ai is

circumstances from entirely

this intention:
Tins
(kkXtjo-uus

fulfilling

the

sense.
is

Polyc. 8 eirel ndaais ovk rj^vvrjOrjv ypd\j/ai

dXelv

unnecessary and weakens As regards the form, considered by some more Attic
;

than

dXrjdeiv

see

Lobeck Pliryn.

IV]

TO THE ROMANS.
jjlol.

207
jue

noia AKAipoc yewicrde

5 Si

acpere

dtipioov
el/mt

elvai,
teal

wv [ev-le&Tiv Qeov 7riTvxew

oSovtcov drjptoov aXrjdoiuLai,
;

(tItos

Qeov,

$1

'Iva

Kadapos apros evpedw

This saying
is

LA m

book deprives the I shall not therefore give its quotations of any value. readings as a rule. Qeov] Theod-Stud; rod 9eou g Mart-Rom 10; dei LS.2 S 3 m S m Beda Comm. in
in the

possum S m Mencea in

al.

A.

<xiros k.t.X.]

quoted several times

different forms, but the license taken in this

GM

2AA

Apoc. xviii; christi Iren. v. 28. 4 (Lat., but quoted deov in Euseb. H. E. iii. 36) Beda Martyr, viii Kal. Dec. 6 dX-qdo/iai] Mg (but 1 has molar) Iren MartRom (but Copt, has molar) Theod-Stud; dXe'do/icu G; molor S 2 S 3 2AA m S m molar
;

L = dXrjdcjfiai,
(

if

and see Zahn

yivco/jicu (v.
1.

/.

not intended for a future; comp. Hieron Catal. 16, v. A. p. 339): see the lower note. evpedui] GLS etc;

indeed

it

is

yivu/xai)

Mart- Rom.

p.

151.

The

latter

form occurs

in

other dialects, and even in Pherecrates (quoted by Suidas s.v.) dvrjp (8e) yepa>v dvobuvros dXrjdei, which
illustrates the expression as well as

Herod, ii. 40. See also the passage of Josephus quoted above. This is doubtless the quaint but
e.g.

beautiful thought of Ignatius here. He was the grain of God; by the

the form here.

Meineke however

teeth of the wild beasts he would be

pp. 285, 292) gives reasons for questioning the reading.

[Fragm. Com.

11.

ground
the

into fine flour

thus he would
fit

become a pure
altar

sacrificial loaf

for

comes the substantive dXeapos, which is better supported

dXelv

From

of God.

See Qeov

Ova-ia

than

dXrjafxos below, in
i

5.
;

below, and comp. o-iTovhio-drjvai 2. See the Me?icea (Dec. 20) airos Qeov
Kadapbs
Brjplaiv
elpi,

KaOapoi apros]

a pure, clean loaf

iii.

eXeyes,
Iva
rco

koa

SV

obovrcov

comp.

Jos.

Ant.

10.
1.

Kadapas
ras

aXrj6op.ai,

npos dXearav
ivpoa dyovcri
is

(v.

dXeo~p,bv)

leporeXovpevos
Ka6app.evos. So far the

yevcopai epaarf) na\ Gfcp Kis clear.

apros

Kpidas Tronfjaavres rco

too

/3cojuc5

aaaapoiva
epithet
;

Qea.

The

metaphor

But

especially applied to apros

e. g.

we may perhaps go a
and
of

(Fragm. Com. III. p. 483, Meineke) apros KaBapbs els eKarepco, Tvorrjpiov vdaros, of the Pythagoreans Hermeias (Athen. iv. p. 149 E) eneira
Alexis
;

step further see a reference to the offering

These the Pentecostal loaves. were ordered to be made of fine flour (Lev. xxiii. 17); it was sifted
twelve times to insure the greatest
7); purity (Mishna Menachoth the loaves were eaten the same night, and no fragment was allowed to
vi.

fKacrrw rrapariQerai apros KaOapos, of a

sacred banquet Lamprid. Vit. Alex. Sev. 27 'panis mundus', opposed

;

to 'panis

sequens' (i.e. 'seconds'). purest bread (6 KaOapccraros apros), according to Galen, was called in Latin aiXiyvirrjs (i.e. 'siliginea'), the next quality in point of pureness

The

remain
10. 6).

till

The language

the morning (Jos. Ant. iii. of Josephus,

resembles the context of

describing this last regulation, closely Ignatius

being

o-ep.iaXlrr)s

(Op.

VI.

p.

483,

Kiihn.).

As symbolical
were

aproi KaQaptn

purity, offered in sacrifice ;

of

here; npoadyovai rep Qecp aprov...K.ai tcaraXurelv ovhev e'anv ! avrwv els
r l* rrjv entovo-av o-vyi<ex">p lf
V(> v '

208

THE EPISTLE OF IGNATIUS

XpLOTTOv^.

[IV

[tov
fjioi

jutaWov KoXaKeuaare
kcii
fjir]6ev

to.

dtipia,

\va

Tficbos yevcovrai,
jULOV,

KaTa\i7ra)criv

twv tov
yevco fxai.

(Tto/maTOs

iva

\xy\

Koi/utideh

(Sapvs

tivl

Tore

ecro/mai /uadrjTrj^ dXridcos 'Irjarov

JJLOV

Xpi&Toi), ots ovSe

TO

CrttifJid

KO&fJLOS

SKETCH.
;

\lTaVVO CtT

TOV

deov (before evpedcd) g dei S 2 S 3 SAA m Iren-Lat Beda i tov XpitTTov] GLS m Martyr.; om. Iren-Gr (Euseb) Mart-Rom Hieron Catal. 16 Beda Comm. in Apoc. It seems probable from a comparison of these authorities that the genitive should be omitted altogether. If indeed deov (contracted dv) had stood in the
;

original text before evpedco, as in g, its omission through carelessness might easily have been explained by the recurrence of similar letters (see the notes on deov Qvcrla
just below,

and on

2 evpe&TJvcu els Svctlp above);

but with deov, or rod deov, in the

appearance again here would be very awkward, though it has It is apfar better support than tov X/hotov. fxaXXov] GLAMg; om. A m intended to be expressed by the strong forms, provocando provocate, aduparently
preceding clause,
its
.

2 firjdev] lando adulamini, in S 2 S 3 2S m of g vary. KaTaXiTrojcriv] KaTaXiiriocn (sic)

.

fxrjdev (sic)

G;

ur)8ev

M.
-en)

The MSS

G;

KaTaXeiTrwcnv (or

gM
??iei

(the

latter

with a

v. 1.).

tl2v tov crw/uuxTos

iiov~\

g; eonim quae corporis

L;

i.
fxrj

/iaXAoi/]

Referring to the clause

p.01.
'

p.

1096) 6r)pia

7re7r\r)apiiva,

rdcpovs rpe-

evvoia ancupos yivrja'ue

XOVTdS.

KoXanevcraTe]

coax,

humour,

en-

u-qBev Ka.Ta\'nroio-Lv\

In one Martyr6), it is re-

tice', a somewhat favourite word in Ignatius see the note on Polyc. 2.

:

ology, the Antiochene ( lated that the saint's wish

was almost

2.

Ta(pos yevcovTai]
it

So

in the

Me-

ncea (Dec. 20)

is

said of Ignatius

literally fulfilled, Iva ur\8ev\ tcov d8eX81a rr/s avXXoyfjs tov (pcov enaxdrjs
Xei\j/dvov yevr/Tai, Kadcos ev tt\ eVtoroX^ ttjv 18 lav iire&Vfiei yeveadai TeXeicocnv

(nr\ayxya

Orjpicov o~oi Ta<pos ycyovacriv.

Gorgias spoke of vultures as efi-^tv^oi Our Tcxpoi (Longin. de Subl. iii. 2). own Spenser has the expression 'to be entombed in the raven or the

uova yap

to.

Tpa\vTepa
driva
els

tcov Xeiy^avcov
ttjv

7repie\ei(p0T],

'AvTioxeiav

aTreKopiiaOrj

k.t.X.

In the other, the

is

Fairy Queen ii. 8. 16. The last two passages, with others from Latin writers, are given by Munro on Lucret. V. 993 'Viva videns vivo sepekight',
liri

Roman,
(

this

wish

entirely ignored,

10)

ol

nvi^av avTOv tcov

XeovTes...9rpoo~necr6vTes dne[avTov] p,6vov, ovk ediyov 8e

crapKcov,

Iva

to
ttj

Xetyavov
c

viscera busto'. Compare Suicer Thes. s. v. Ta(pos for other illustra-

avTov
7r6Xei

(pvXaKTrjpiov in k.t.X., though

e'irj

Pcop.aicov

this

latter
al-

tions.
vcov

See also Soph. El. 1487

Tacpevaiv,
cov

/cra-

7rp60es

tov8*

(Ikos

document the passage has been tered in one copy to conform it

the

to

ecrri Tvyx^aveiv, cittotttov r/ucov,

Eur. Io?l
;

933

Gr}pa\v

<pikov Ti>p.(3vp,a

and

a-

mong
tcvkcos

Christian

Stlppl. 36 Ti'y eVi o~cop,aaiv

fathers, Athenag. av co8' avacnaa-Lv nemo-avao~Tr)aop,evois

;

other account (see the note on the passage). In either legend the narrative has been framed to meet the claims of certain cities to the possession of the saint's reliques.
It

iavrov napdaxoi rdcpov

Amphiloch. Iamb, ad Set. 148 (Greg. Naz. Op. II.

may

safely

be said that the saint

had no thought of the preservation

1\

-]

TO THE ROMANS.
epiov,
'iva

209

Kvpiov virep
6vcTLa evpedw.
\j.ai

Sid tccv opyctvcov tovtcov

Qeou

Ou%

cos

flerpos

kcll

llauAos

$ictTcicr<ro-

vfMv'

eKeivoi

ci7to(tto\ol,

eyco

KarctKpiTOs'

eKelvoi
7rct6co,

tXevdepoi, eyco Se fJLXP L v ^ v covXos.

corporibus meis
a-tifxards
/.(.ov

dW
;

edv

A ra (probably the plur. is intended to represent the tuv) ; tov (om. tu>v) ; e corpore meo S 2 S 3 2A (but in such a matter the Oriental Versions do not count for much). situ S m 3 yfrw/xai] tvped-qcop-at g* ; inveniar L ; appaream A m ; def. A. totc 5k 4 Tore] GL2A m S m ;

GM

GSM

et

tunc A.

dX-qdQs]

LSA m g;
GLSm
;

rod xp l ctov

GL*A m GAS m M.
;

in veritate'L; dXr/Orjs

6 Qeov] m deo S 3 2S m ; om. (probably the latter) 8 iyu] GLS 3 (which last reads dvala KaOapd) see the lower note. tyk 5k [g] (altering the context freely) 2S m Sev-Syr 8; et m ego 9 tyu 5k] GS 3 SM[g]; et ego m eyu (om. 5k) LS m There can be little doubt that ok

t
;

xP'"r<?

M.

'Irjcrov Xpiarov] gAS m M. 5 tov Kipioy] S 3 SAAmg; tov xpurrbv g* (but om. 9eov 1; and some Gk MSS

read 0e)

&'L;

deo or

<fei

AA

GLM
;

AA

AA

should be admitted here, but rejected in the previous clause. The testimony of some authorities however (g2AA m ) is weakened here by their insertion of a connecting particle in the former case.

of his reliques in the words

tivi

/3apt'?

that this
earliest

phenomenon appears

in

the

yhtopai, but referred only to the

difficulties of sepulture in

a strange
favourite
1.
'

document emanating from, as well as in the earliest document addressed

8.

city
4.

and

at a season of trouble.

to,

the

Roman

Church, after
'

naOrjTrjs]

On

this

the death of the two Apostles.

i<elvoi a.7r6(TToXoi k.t.X.]

idea of Ignatius see the note Ephes.

6.

They

tiov opydvcov tovtcov]

these ini.e.

struments of

my purification',
The omission

the

wild beasts. Qeov Bvcria]

in

visited you, as Apostles, as accreI only as dited delegates of God a convict, as one despatched to
:

of Qeov

Rome
For
6epoi

to

receive

his
. .

punishment
.

'.

must be explained by the similar letters eyeyciA. For

texts
Qfco.

some

eKelvoi aTrocrroXoi

ckcIvol ikev1

comp.
;

Cor.

ix.

ovk
;

elpl

this reason Qeov is to

be preferred to See however the v. 1. in Clem.

TroS Qecol.

Rom.
7.

IO Bvaiav
cos

ovk elp\ auoaToXos His juKaTciKpiTos] 'a convict! dicial condemnation by the Roman

eXevdepos

Uerpos kcu IlavXos] S. Peter and S. Paul are especially mentioned, because they had been at Rome and

power was a type of

his unworthi-

given commandments (cWato the Roman Church see the note on Ephes. 12 liavXov o-vjj.For the combined mention pvo-rai. of these two Apostles in connexion with the Roman Church in early
%avTo)
;

had

ness, his conviction, in the sight of God ; his diKaiaxrts was yet to come For ( 5 ov irapa tovto dediKaicopa^. this intermingling of the symbol and
2

the thing symbolized see the note on KaXbv to Svvai k.t.X. For the whole

KpcTos

sentence comp. Trail. 3 a>a cov Kard<os dnoaToXos vplv dtaTaao-copLai,

eyco KaTciKpiTos,
vfxeis jyAe??-

writers see the note on Clem.

5,

Rom.
in

Ephes. 12
9.
/xe'xP

where also

their
It
is

names appear

pevoi (with the notes).

4

conjunction.

worth observing

wv

SovXos]

It

has been

IGN.

II.

14

2IO
direXevdepos
eXevdepos.
i

THE EPISTLE OF IGNATIUS

'Irjarov

[IV

XpicrTOv,

kcli

ava(TTY)(roixai

eu

avrw

vvv fiavdavco SeSe/xeVo? prjSev eiriQufxeiv.

The versions naturally supply various sum S 3 S sum mihi S m see the lower iv aury] GS 3 2S m Mg om. G. note. XpurTov] LS 3 2AA m S m Mg et nunc LS A nunc autem S m i vvv] GA m Mg cum eo A m om. LA. iiri6vfieiv] pavOdvw] txt GLSAA m S m M; add. ev avr$ g* (MSS, but om. 1). add. KoapiKov rj fi&rcuov GMg. txt L2AA m S m 3 yJJs koI BaXda-a-qs] GLA m S m [M]g Euseb Mart-Rom 1 6aXdaarjs koX yrjs SA Euseb-Syr Hieron.
aweXeudepos]
;

GM
A

add. yev-qcopai g.

words; fiam L; fio

inveniar

Am

ego
;

inferred from this

(Bunsen Ign. p. Kirche p. 412), that Ignatius was, or had been, actually a slave. This inference is at all
58, Ritschl Altkath.

stantive verb) comp. Ephcs. 8 nepi"^rrjpa

2.

vpcov <a\ ayvi^opai vpcov. ' vvv pav6ava) k.t.X.]

I

sent

am

only a learner

events supported by the analogy of KciTaKpiTos, which describes an actual fact, though taken as the symbol of

are teaching me to worldly desires': comp.

0T)Tvopa,t....vvv

At prebonds abandon all

;

my

paXXov pa-

apxopai
Syria to

padrjTrjs elvai,

a spiritual state. Some external fact indeed seems to be required but

;

and
V.

7o
'

ifibg epcos ecrTavpcoTai k.t.X.

From

Rome, by land

probably Ignatius means nothing more than that, as a prisoner, he

and by

was subject
others
I.
;

to the despotic will of

sea, night and day, I fightI mean these ing with wild beasts. I soldiers to bound, for

am

whom

am

see

Zahn

/. v.

A.

p.
'

410

sq.

a freeddneXevdepos k.t.X.] man\ the idea being taken from 1 Cor. vii. 22 6 yap iv Kvptca icKrjBeis
bovXos

they are like ten leopards. only makes them worse.

Kindness Yet their

wrong-doing
beit
I

is

my discipline.
thereby
I

How-

am
shall

not

justified.

dneXevOepos

Kvpiov
et Soc.

eariv

Gladly
I

welcome the wildwill

comp. Mart. Justin,

e\7ri(TTos

4 Eu-

beasts that are prepared for me, and

trust

dovXos Kaicrapos a.7TKpivaTo,

they
I

do
if

Xpianavos elpi, iXevBepcoBels virb Xpiarovj Cyprian Epist. 76 (p. ' O pedes in saeculo ad 829, Hartel) praesens ligati, ut sint semper apud Deum liberi,' Act. SS. Did. et Theod. 1 'Judex dixit Ingenua es, an anKayd)
cilia f

quickly.
willing,
I

will

lure

their work them on to

devour me.

Even
will

they are un-

dixi, Christiana

Theodora respondit Jam tibi sum; Christies auteni

adveniens

me

Mart. Sine.

p. 428,

liberavif (Ruinart Act. Ratisbon. 1859).

them to it. Pardon me, I know what is good for me. I would not have anything visible or invisible stand between me and God. Fire and cross, wildbeasts, the most horrible manglings and tortures which the devil can
force

devise

let all

these overtake me,

'

if

Similarly Epictetus Diss. iii. 24. 68 ov p ($ 'AvTiaOevrjs rjXevdepcoo-ev,

^Xevdepoxrev k.t.X., iv. 7. 17 rjXevdepcopai vrro tou Qcov, cyvcoKd avrov ras evroXas, ovkiti oiJfieis SovXaywyrjaai pe bvvarai (comp.
;

only
3.

may
'A7To

find Christ.'

2vpias

k.t.X.]

Shall

ovKtTL

edovXevcra'

7rcos

encounter wild-beasts only then at

length, when I arrive in Rome ? Nay, I am assailed by them every hour

throughout
the
lions

iv.

i.

35).

For the form of the sen-

my
of

journey.
the

This man-

iple of soldiers is to

me now what
amphi-

tence (with the omission of the sub-

Flavian

v]

TO THE ROMANS.
V.
'

21

'Airo Cvpias JJ-e^pi

kccl

Pco/ul^s

Oijpiojuia^co, $ia

yTjs

Kctl

daXdcrcrrj^, vvktos

rifdepas, eVSeSeyueVo? Se/ca

\eo-

In the passage which follows I have not generally recorded the vv. 11. of Jerome and of Gildas [de Exc. Brit. iii. 7) as having no independent value, since the former merely repeats Euseb, and the latter borrows from Rufinus' translation Nor again are all the vv. 11. of Mart-Rom recorded here ; of the same historian.
they will be found in their proper place. Mart- Rom ; vinctus inter 2A; vinctus cum
vinctus (with dat.) L.

4 iudedepeuos] g Euseb

Am S m

Euseb-Syr; oedepevos

GM

theatre will be to

me

then.'

The

metaphor of 6r)piop,ayQ> is suggested by I Cor. xv. 32 el Kara uvBpconov

reference
edqpLOfid^rjaa to
e'v

T(ov de^apevcov pe...oi>x y 7rapodevovra' Kal yap ai p.rj rrpocnJKovaal pot ttj 68a> k.t.X. In this case the
eKK.Xrjo~ia)V

the

'Ecpeaco, literal

but

it

has

difficulty is to explain 8id BaXdcra-qs

flrjpiopaxia

but the answer

far

is

the same.

It

is

which awaits him.

See the saying of Pompeius in Appian Bell. Civ. ii. 61 olois drjpiois fiaxuueBa, and Lucian
Pise.

from improbable indeed that (as suggests, I. v. A. p. 253) they should have taken ship from Se-

Zahn

7rpoo"7roX6/A^crat Secret p.01,

(tlv

17 ov yap rots TV\ovai Oqpiois dXX' dXa61

leucia to

some

Cilician or

Pamphy-

lian harbour, in order to shorten the

dv6pa>nois kol BvaeXeyKTOis,

in

Wetstein on
k.t.X.

Cor.

/.

c.

quoted For enrb

3425

2vplas
Trjs

comp.

C.

I.

G.

(TTetpavaidevra

lepovs aywvas tovs dnb Ka77tra)arrb 0lK.0vp.ivqs irdvTas

Xeicov eeos 'Ayrto^eias ttjs "Svp'ias. dia yfjs Kai 6aXdo-o~rjs] This

ex-

even without this, the contemplating the voyages from Smyrna to Troas, from Troas to Neapolis, and from Dyrrhachium to Puteoli or Ostia or Portus, which are yet to come. This reading is 4. e'vdedep.evos]
route
saint
;

but,

is

pression has been thought to militate against the statement in Mart. Ign.

better

supported and more appro-

priate than 8edep.evos.

The

saint

was
ten

Ant. 3 KcireXdwv dno

ttjv

AvTio%eias els 'EeXevKeiav, e<eWev e'l^ero tov irXoos

npocrxcov
p,era

attended
soldiers,

by a company

of

who

relieved guard in turn,

Ka\

noXvv Kaparou
k.t.X.,

tjj

"2p.vpva.Laiv

iroXei

as

the few

so that he was always bound night and day to one of them by a dXvo~is
dia
or 'coupling-chain.' mililaris'' see
8 sq.
It is

miles from Antioch to its port Seleucia would hardly justify the 8ta
yrjs.

On

this

custop.

Philippians

not serious. Ignatius is referring to the whole journey, not yet completed, so that not only the stay at Smyrna, but the way across the continent
difficulty
is

The

however

probable that the soldiers were in charge of other prisoners also, though these are not mentioned might have conby Ignatius. jectured that among these were

We

from Neapolis and Philippi to Dyrrhachium will be included. On the other hand Eusebius speaks of it as a land journey through Asia Minor, H. E. iii. 36 ttjv 6Y 'Aaias dvaKopibrjv, and this is required by another expression
in

Zosimus and Rufus who are mentioned by Polycarp {Phil. 9) together with Ignatius, as visiting Philippi
(apparently)

on their way to mar-

this

epistle,

rcov

if his fellow-prisoners tyrdom. had been Christians, he would probably have alluded to them.

But

2 12

THE EPISTLE OF IGNATIUS

6 ea-Tiv (rrparicoTLKOU rctypa, oi
icai

[v

7rctp$ois;,
i

euepyeMart-Rom

6 iariv]

GLMg
;

Euseb (Gk MSS, Hieron Rufin)

; ;
;

otnvis d<n

(v.

1.);

U qui

stmt S m

Euseb Mart-Rom

qui sunt SAAm Euseb- Syr. militum militaris L arpan^TQiv G

*

(n-pariwri/cH

gM

SAA m S m

Euseb-Syr

I. XeoTrapSot?] This is the earliest occurrence of the word in any extant

ita ut expergefacti in

cubiculo

eodem

writing.
'

Thirty or forty years before

7
.

however Pliny (A H. viii. 17) speaks of leones quos pardi generavere,' so that the word was then on the point
of formation,
if

leones ursos pardos...invenirent,' so that Lampridius appears to use 'leopardus' and 'pardus' as synonymes.

Under

mention
pardi

the younger Gordian again is made, among other foreign

'

not already formed.

years
it

And

about

fifty

later

than
v.

Ignatius,

we

find

in

Galen {Op.

koI Xeaivcov p. 134, Kiihn) in\ Xeovrcov kgu napdaXecov re Kai Xeonapboov, apKToav re nai Xvkcov, oi ras aapKas avT&v
TjdidiS

animals exhibited at Rome, of leomansueti triginta,' Capitol. Of Probus too it is Vit. Gord. 33. related (Vopisc. Vit. Prob. 19) that 'editi deinde centum leopardi LiThis byci, centum deinde Syriaci.'
last

vos cos afipoiTov,

caOloires dcplo-Tavrai tov aTrXt]where it is used as

a familiar word.

The work quoted, de Atra Bile, appears to have been one of Galen's earliest treatises see Op. I. p. lxxviii. Again in a rescript of Marcus and Commodus (i.e. be;

word explains why leopards should occur to Ignatius as naturally In the edict of as lions or tigers. Diocletian also leopards are mentioned, Co?p. Inscr. Lat.
depp,a
III.

p.

832

tween a.d. 177 180), quoted by Marcianus in Dig. xxxix. 4. 16, mention
is

made

of 'leones, leaenae, pardi,

leopardi, pantherae,' among commodities liable to customs' duty. Again

Xeonaprov aepyov, lpyao-p.evov, ' leopardina infecta, eadem pellis The word occurs also in confecta.' one text of the Acta Philippi 36, but this work is of uncertain date and cannot be very early. In Cant,
iv.

contemporary Acts of Perpetua and Felicitas, who were sacrificed to grace a birthday of Geta about A.D. 202, this word occurs
in

the

8 'pardorum' is quoted 'leopardorum' by Jerome adv. Jovin. i. 30

"

(II. p.

286).
1.

Bochart (Hierozoicon Pars

iii.

Lib.

several times;
perti,'
ib.

19 'leopardum ex-

'ab uno morsu leopardi,'

objectus.'
is

alleged the word as a proof of the late date of the epistles, asserting that it was not used till the
c.

8)

21
ib.

'ab uno morsu leopardi' (again),

age of Constantine.
to
set

He

attempted

'leopardo
too
it

Of

this

Geta
tions

related
cries

(Spartian.

some of the passages from the Augustan Historians on

aside
the ground that they represented the language of the narrators, and not of the times to

Vit. Get. 5) that

he used to ask quesof different

barriunt.'

about
as

the
'

criminals,

leones rugiunt, leoelefanti

which the events

pardi

rictant,

Again of Heliogabalus we are told (Lamprid. Vit. Hel. 21) that he 'habuit leones et leopardos exarmatos in deliciis,' and again {ib. 25) that he subito nocte leones et leopardos et ursos exarmatos inmittebat,' among his drunken friends,
'

Pearson ( V. I. p. 456 sq), belong. and Cotelier {ad toe), besides other
considerations, referred to the Acts of Perpetua and Felicitas in reply. But they overlooked the earlier pas-

sages from Galen and the Digests, which, so far as I know, are adduced here for the first time and
;

v]

TO THE ROMANS.
j^

21 3

-ov/uevoi
(the

xeipovs yivovrai,
arpaTLbir-qs
17

iv Se TOi? aoiKJjjuacrLi' clvtoov e

:

Greek word

ad

Alar. 4

arpaTiuTiKri (ppovpd.

being transliterated in 2S m Euseb-Syr) comp. Ps-Ign. The Syriac Versions are of no account here,

as they could hardly have translated otherwise.

the Edict of Diocletian was yet undiscovered. Bochart's objection was

Vegetius describes
prevailed 'Centuriae
sunt,

(ii.

13),

when
in

Ignatius
militibtis

already wrote

revived by Baur
copats
p. 156).

Ursprung des Epis-

contubernia

divisae

ut

decern

sub uno

The form

of the word seems to

show that it was of Roman and not Greek origin. The more natural Greek would be XeovrondpSaXis, like Theognostus howKapirjXoTrapfiaXis.
it

papilione degentibus unus quasi praeesset decanus, qui caput contubernii

nominatur

contubernium autem ma;

need. p. 1394) treats ever (Bekker as Greek, and justifies it by the analogy of yeponopos (from yepo>v),

nipulus vocabatur etc' comp. Spartian. Vit. Pesc. Nig. 10 'decern commanipulones.' This is a great de-

'AnoXkoyevrjs, 'AnoXXocpdvrjs (from 'A7rdA.Acoi>).

(1.

In Athanas.

p. 640),
is

Vit. Anton. 9 where Xeondpdcou occurs,

1.

parture from the earlier sense of 'manipulus,' which was equivalent to 'centuria,' and contained 100 or 120 men see Marquardt Edm.
;

Alterth.
p.

there

v.

XeonapbdXcov (see Fes-

The name oritus quoted below). ginated in the mistaken belief that
the animal was a hybrid;
sides Pliny
/.

2, p. 458 sq (comp. ib. 253 sq). The Greek ray pa is used widely, to denote any body of soldiers, whether maniple or cohort
iii.

see (be-

or legion.

The very
here,

expression which
rdypa,

Mueller) malia ex

Festus (p. 33, ed. * Bigenera dicuntur anic.)

we have

crrparicoTiKov

diverso

leopardalis

ex

leone

genere nata, ut et panthera'

occurs in Dion. Halic. A. R. vi. 42 of a legion; comp. Dion Cass. lxxi.

9 KaXovai

(where for leopardalis inferior MSS have leopardus), Philostr. Vit. Apoll.
ii.

de to ray pa 01 'Fvpa'ioi Xeyeava; but more properly it denoted an 'ordo' or maniple, as in

14

(p.

30) Xeyerai oe

/cat

nepl tu>v

Xeaiva>i> Xoyos, cos

epaards pev ttoiovvtcu

(ttlktcl

tovs napddXeis k.t.X

rovaiv.

yap

t'ik-

Polyb. vi. 24. 5. For o-TparKoriKuv raypa see Euseb. Quaest. ad Matin. {Op. IV. p. 984) 77 yap Kova-rcobia o-rpaTiobviKov io~Ti rdypa, Vit. Const,
ill.

the animals intended by the ancients under the several names ndvdrjp, irdpdaXis, pardus, etc., see

On

44,

47,

iv. 56,

68, 70, 71.

For the number

iii.

ten

comp. Joseph. B. f.

6.

Wiegemann
287
o sq.
icrriv

in

Oken's Isis 1831,

p.

k.t.X.]

This looks

like

tovtols d(p' KaaTi]S iKarovrapxias rjicoXovdow Se/ca k.t.X., and see esp. Leo Tacticus iv. 2 (quoted by Marquardt

gloss at first sight, but it is found in all the copies. It is added some-

Rom. Staatsverw.

II.

p.

580

sq).

what awkwardly
Ignatius, as
his

explanation by obscure metaphor might otherwise have been misun(TrpaTLcoTLKov Tay/xa] 'a company of soldiers? The word ray pa here might

in

i.e. 'the more evepyerovpevoi k.t.X.] they receive in gratuities, the harsher

and more
I. p.

extortionate they become'

as rightly explained

by Pearson
this

V.

derstood.

$11) who, to illustrate of procuring comforts for Christian confessors and martyrs, cites Lucian

mode

be rendered
if

in Latin by 'manipulus,' the disposition of the legion, which

tvSov per Peregr. 12 o~wei<d6ev8ou avrov 8ia(pdetpovTcs rovs 8e(r/xo-

214

THE EPISTLE OF IGNATIUS

[v

/ULctWov juadrjTevo/ULaL

aA

A'

oy

n<\p^
tu)V

toyto

A e A

k a

<*>

mai.

'OvaifJLnv

tcov

dtjpioou
juloi

ifxol

fiTOifAao-fievcov,

teal

evxoiucu crvi/TO/uid

evpedijvar

a Kal KoXaKevcria

(tvvto/ukjos jue
2

tlvcov ZeiXaLvofieva Karacpayeiv, ovx lovirep

tZv

e/iol T)TOipacrp.evup]
;

GMg

(comp. ad Mar. 2 ovalp-qv

;

tCjv Seivwv tu>i> epol

;

i]Toipacrpeuiov)

twv

ifiol

frolfuav

Euseb

mihi

esse

paratis

L*

quae mihi paratae

;

m om. GLM. It 3 d] g Euseb sunt (manent A m ) AA m S m Euseb-Syr. idiom would suggest the omission. is omitted also in SS m Euseb-Syr, but the Syriac Euseb ; veloccs...in tempore suo S m confestim 2 (the same word which fftivrofLa]
g
;

AA

renders crvvTopus just below)

A
is

(the following avvrb/xm is not represented)

;

Am

(the following ctvvtoplws

which

omitted) eroL/xa omit avvTo/mus below, favour crvvTopa here;

desire
;

GM

promptas L.

prompte Those texts,

;

for the

omission

is

then ex-

plained by the

GLAA m Mg
1
;

Euseb

of avoiding an ab aliis ho'minibus

awkward

repetition.

(but tlvCov of

is

4 tlvwv] translated in aliis

while Jerome freely renders Euseb here sicut aliorum martyrum, and the by a multis S m 8eiAcui>6has ab aliis) Syriac version of this same historian m S m Mg Euseb (but with a v. 1. r)\pa.To). 2 Euseb-Syr ixeva. ovx fyoLVTo]
; .

GLA

have metuens ab

aliis (add.
oi'x

Jiominibus 2)

et

non appropinquans Us, as

g
;

read deiXaivd.uevos

y^aro.

5 enovTa pr) deXy]

if they had volentem non velint

(pvXaKas' eha 8elnva rroiKiXa elaeKOHieTo k.t.X., Apost. Const, v. 1 et tis XpicrTiavbs...KciTaKpi8r} vno aaeftcov
els

or with an interrogation which is equivalent to a negative. This however is not always the case;
negative,

Xovdov

rj

Qrjpia

rj

peTaXXov...

see e.g. the references in Kiihner

p.

II.

7rep,yj/aTe

els

p.

avTco els dtaTpofprjv avrov ko.1 icr 6 an 08 oa lav tccv orparicoIva

444
2.

sq.

'Ovalprjv k.t.X.]

So Act. Perp.
lucraretur'.

roov,
tv)(J],

eXacppvvdrj
e<fi'

na\

entp-eXelas
pr]

et

Fel.

14 'ut

bestias

Iva ocrov to

vplv

6\lj3r]Tai

6 paKapios dbeXcpbs vp-wv, Act. Perp. et Fel. 3 'Tertius et Pomponius, be-

Pearson has given a wrong turn to the expression, when he writes 'potior feris leopardis\
;

nedicti diaconi, qui nobis ministrabant, constituerunt praemio ut paucis

For
2.

potius feris quam his ovaip.i)v see the note

on Ephes.
3.

horis

emissi

in

meliorem

locum

carceris

refrigeraremus,' with other

passages.
1.

expeditions\ as frequently. The emendation avvTova suggested by Voss is

o-vvTop.a]
\

prompt\

'

p.a6r)Tevopai\

See the note on

not an improvement.
4.

deihaivcp,eva]

See for examples

ov ivapa tovto Cor. iv. 4 v K

k.t.X.]

Taken from

* v tovtco dediK.aicdp.ai.

For 7rapa tovto 'on this account', where napa. 'along of denotes causation,
ko.1

7 (quoted in a subsequent note), Act. SS. Tarach. Prob. etc. 10 (in Ruinart Act. Mart.

Euseb.

H. E.

viii.

Sine. p. 473).

So too of Blandina, Ep.

1

comp. Trail. 5 7rapa tovto So too I Cor. p.a6rjTijs elfii.

ot

ijdrj

Vienn. in Euseb. v.
vov TOTe tiov
5.

p.r\hevos cv\rap.i-

xii.

6-qplcov avTrjs.

15, 16,

7rapa tovto ovk ecrTiv eK tov

crcopaTos,

In

all

Clem. Horn. xv. 10, xviii. 18. these passages it is with a

rities

Kav avTa de k.t.X.] The authopoint to eKovra as the original reading; and, if so, it is perhaps

v]

TO THE ROMANS.
Kav avra Ze eKOura
jjloi
fxt]

215
6e\ri,
/ulol

ovx h^avTO*
(&id(yo\iai.

iyw
/me

irpocr-

avyyvwfJLriv

e^eTe*

tl

(rvficpepei eyco

yivwcTKco*
(TCa

vvv ap^o/mai
KCCL

/uLadriTrjs

eivar
\vci

/uridev
'

trjXco-

TCOV OpCtTCOV
cLKOvra
p.7]
;

TCOV CCOpaTCOV,
anovTa
fxi]

IrjCTOU

XpiCTTOV

L;

6e\rj
11011

Euseb;

velitit

Am S m

velint appropinqnare
/at]

represent a reading eKovra

ZXdrj,

G; aKovra fir] OeX-qaeiev M; non mihi 2 A Euseb- Syr. This last seems to the confusion of eX0H and 6cAh being easy.
deX-^ay
deXrj

Possibly however appropinquare\% supplied after is translated 'approach' in all the three.
;

from the previous tj-J/clvto, which 6 eyc<3...etVcu] GLS 2 AA m S m Mg

Euseb Euseb-Syr om. 2. A line seems to have dropped out in the copy from which this abridgement was made. 7 fiyOev] G ; /xrjdev or fxrjdev g; fxrjoev Euseb def. M. fyXuaai] {rjXoxrai. g (accentuated as infin. faXwaai in the mss) Euseb (Jerome treats it as an infin.; Rufinus and the Syriac as an
;

optat.)

^XQaaL
;

(for it is treated as

an

infin.)

LAA m

invideat (f^Xwo-at or ^rfKwarj)

S 2 S Joann-Mon rj\uar) G. The original reading therefore was doubtless f^Xwcrcu rather than ftXQaaL see the (not fyXuari), and the sense requires pfKuxrai 8 t<2v dopdrcov] gS 2 Euseb-Syr (the two latter repeating lower note.
:
-

ex

its
;

quae)
al.

ippdrwv (om. rv)

;

Euseb

dub.

L2

(which repeats quae only)

AA m

Sm

def.

M.
the preceding beiXaivopeva.

best taken as the accusative with the Latin Version, i.e. kclv avra fxrj BeXy
[Kara(f)ayeiv
e'pe]
I

eKovra,

'to

devour

mencement
Ephes.
ship
1,

me, though

am

ready'.

vvv apxopai K.r.X.] The comof his sufferings is the inauguration of his discipleship (see
7.

So Mart. Polyc. 3 (of the martyr Germanicus) iavT(3 iireaTracraTO to Brjpiov 7rpocr/3iacra6 (of Agafxevos, Euseb. Mart. Pal.
7rpoo-/3iao-o/zcu]
1

3,

notes).

This disciple-

will

when

only then be complete, his sufferings are crowned by

;

his passion

comp.

4 rare eVopat

pius)
kclt

opopatos

avTLKpvs

diroXvOeicrr)

k.t.X. p.a6rjTr)s dXrjdoos

avrov

apKrco

vnavridcras,

ravrrj

re iavruv cicrp,veo-TaTa
(3opav,

eVtSeScoKco? eiy

Act. SS. Tarach. Prob. etc. io 'sanctus vero Andronicus posuit

The optafrXwo-ai] Not ^Xcoo-at. tive is wanted rather than the infiniThe word here seems to have tive.
its

common meaning
' ;

caput suum super ursum et instigabat eum ut irasceretur etc' This

provocatio
tary in
viii.

3 efiao-Kavare, 7 fiaanavia, Zahn however gives notes.

ferent sense
ose

'envy'; comp. with the it a difi.

was not purely volunsome cases Euseb. H. E.

;

fyXovv rivd,

e.

studi-

gratiam alicuius
artificiis
iv.

quaerei'e omnixi.

7 Toiv dvBpcDTToftopcov eVt nXeiova

firj

busque
in

aliquem captare\ as
2

Xpovov

eii> rot?

TTpocr^raveiv [xrjbe TrXrjo'iara>v 6eo(pt,Xa>v o~(op.ao~iv eni...

Gal.

17,

Cor.

2.

The

ToXpcovTCOv
ddXrjTcov

p,6vov

be

T(ov

lepcov

Report

earcoTcov yvp.va>v Karao-eLovTcov eVt re

kcu

rats

expression 'lrjo-ov Xptarov enirvxelv is equivalent to pa^r^s- etVai in the will at language of Ignatius. Both
length be realised
in

a (pas av-

his

martyr-

tovs

aureus i7Ti(T7ra>p.iva>v, tovto yap eKeXeveTO Trparreiv, p^S' oAcos ecpanTOpeiw, which passage also illustrates

dom.
8.

oparcov

...

dopdrav]

See Trait.

5 (note).

2l6
67TITI/YW.

THE EPISTLE OF IGNATIUS

re (rvcrTaaei^, 7rvp Kctl array pos dripicov
(TKOpTriarfJiol

[v

[dvape-

TOjuaiy

Siaipea-'eis],

ocrrecDV,

crvyKorrai

\wu,

dAeorfJiol

oAov tov

o-oo/uaTOs,

KctKai

KoAao-eis tov

ffvaraffeis]

GLA m Mg;
two
latter

<rv<rTa<ns

Euseb-Syr (the paratae sunt {mihi).

owing
S.2 A;

to absence of ribui).

Euseb (Laemmer, but v. 1. <ri/<rrd<re{s) S m S 2 2A have bestiae quae

avaro/xal, diaipiaeis]

GA m [S m ]Mg
et

5icup<*<xeis

(or rather

8iaipe<ns, omitting dvarofxai)

om. altogether, LS Euseb Euseb-Syr. minor variations Tur/wl..:fukvr] GLS 2 AA m S m Mg Euseb Euseb-Syr (the
authorities

2 CKOp-

in these

given below) ; et abscissio Rom. (transposing the two clauses; comp.

are
irLfffiol]

membrorum
inscr.,

dispersio
19).

ostium

Ephes.

OKop-

GLMg
in

Euseb Mart-Rom
Euseb-Syr
is

(v. 1.)

dispersio

SAA m S m

Euseb-Syr (but

the

sing,

SAS m

explained by the absence of ribui, and

Am

renders diaipiaeis, avaropal,

u<jto}v

<rKopiri<rfiol, aXea/uol,

G
;

avyKoirai]

by singulars). g Euseb Euseb-Syr [Mart-Roml

G.
3
dXe<r/xoi]

also

oareaw]
;

cvyKoirr}
(see the

GLS 2 SAA m S m M
last
v.
it
1.

but the

Oriental Versions are of no

account here

note).
dXrjafxoi)

/AeXw] p.eXXQv

gM

Euseb (but

Mart-Rom
mean
a

0X7707*01

G.

There

is

no authority
dissolutio),
/ecu

for dXvcixoi, unless

be

Am

which has

contritio
v.
1.

{aut, contritio

et

where the words in

Ara/ccd]

brackets perhaps

giving both words, dXeafxoi

dXvap.oi.

'

1.

avardcreis]
'.

conflicts,

grap-

As avardb-qv /zcry^ cr<9cu is plings with a common phrase for 'comminus pugnare', so owrao-i? denotes 'a hand
to
Vit.
fxeurjs

Pathol, p. 295. For similar instances Phisee Galatians vi. 6, and p. 92

;

lippians
3.

i.

28,

ii.

14.

aAeo>ioi]

For

this
4.

form

see
read'dis-

hand

engagement', e.g. Plut. Pomp. 70 ttjs (rdkiriyyos apxeyxtXeveoSctL 7rpbs

1

the note on dXr\6op.ai

The

ing

dXvo-pioi,

'restlessnesses',
is

rrjv

avaracnv,

tractions',

has no authority (see the

inappropriate.
It

Vit.

Dcmctr.
It is
viil.

6 ayedv
ters).

e'xr) (i.e.

6 otov pdXiaTa o-ihttcktlv comes to close quar-

upper note) and

was

first

introduced into the inter-

indirectly defined in Plat.

p.

polator's text

Legg.

833 A

rj

iv rais

(rvpL'

who
(as

prints dXvap.o\,

by the editor Morel, and is not found

Cod. August.

irXoKois p-dx*] Kat (rvaraais. The word occurs in a different sense, Trail. 5.
2.

Smith

states) in the

(TKOp7TL(TpLn\

oaricov]

Ps.

xxi

(xxii).

15

difa-KopTTiadri Tvdvra

ra octtu

of the interpolator's text. KctKai KoXdaeis k.t.X.] Pearson quotes Justin Dial. 131 (p. 360 c) KoXdo-eis
p-*XP L Qavdrov vttu
o-TpctTLcis
c.

p.ov

comp.

Ps.

lii

(liii).

7,

The word

o-KopnLCeiv is
It

an

cxl (cxli). 8. illustration

toc

baip.ovLa>v ical rfjs

of the exceptional character of the

Attic dialect.
tseus,

tov 8icifi6\ov, Celsus in Orig. Cels. vi. 42 (I. p. 663) 6 tov Qeov

appears in Hecaand reappears in writers, sacred

irals

upa
tcoj/

r/TTciTat
vit

vnb diajBoXov, kol

ovtov
SiSacr/cei
*cai

KoXa6/ievos
ripas

and profane, of the post-classical ages; it is called by some an Ionic, by others a Macedonian word; but in Attic it seems not to occur. See Lobeck Phryn. p. 218, and comp.

v7ro

tovtov KoXdcreccv Kara-

(ppovelv.

For the ellipsis 4. 1va\ p.6vov with ijlopov see the note on Ephes. 11. VI. 'The kingdoms of this world

v]

TO THE ROMANS.

217
'

SiafioXov
5

eV

e/ue 6px6(r6co(rav'

fjiovov 'iva

hjcov XpLcrrou

eTTLTV^O),

VI.

OuSev

fJL6

(jocpeXtjcreL

to.

irepaTa tov Kooytov,

kol\6v
jjlol

ovCe at fiaarCKeiai tov aiwuos

GL;
tcai

tovtov

cltto-

el

malae S 2 A (the conjunction

Euseb-Syr;
0111.

is

of no account); durae 2;

et

omnes

Am S m

gM

altogether, Euseb.

Nothing can be

inferred from the

loose quotation of Sev-Syr 216 ignis /coAdcrets] GLS 2 super me.

et bestiae et

mille species tor??iento?'um veniant

2AA m S m (?)M

cpxevdu for ipxeaOojaav) Euseb-Syr. solum A Sev-Syr; et solum S 2 SS m Euseb-Syr.

4 fxovov ha]

Euseb; KoKacns g (reading also GLA m Mg Euseb;

'Irjaov]

Euseb Euseb-Syr Sev-Syr; om. A m (with the exception of the words 6 tokctos
.

GLSS AS m Mg
till

5 iirirvx^]
/xoi
;

breaks off here and

contains nothing
Trepara]

iiriiceiTai 6)

7 6 e/xos Zpws k.t.X.

fie]

gM

p.01

G.

gLS 2 A m S m

(written however TlHiy opera for m S m Mg; 7 tov alwvos tovtov]

Tmsy
ejus

termini); t/iesaurus

A;

ripirva

GM.
kcl\6i>]

GLA

S 2 ; hujus A.

The

Syriac had already

exhausted the proper equivalent to aiwv, Nu?y,

in translating kov/jlos.
p.b\\\ov

gM; bonum LS 2 A Tim-Syr

p.oC]

r;

pulchriwi S m ;

G; melius

(?)

Am

GM

i/JLol

g.

It is better will profit nothing. to die for Christ than to reign over
I the whole earth. long for Him died and rose for me. The labour-pangs of a new birth are upon me. Do not prevent me from living

me

olKovp.ivr]s) is

a
ii.

common
8
dcoo-co
.

expression
.
.

see esp. Ps.

crx^o'lv

ttjv

Kara-

aov

to.

nepaTa

ttjs

y^?,

which
Ig-

who

well illustrates the

meaning of
reading

natius here.

See also the note on

Ephes.

3.

The

other

ra

do not desire
fain belong to

me

would God; do not bestow

to
die.
I

Ttpirva is discredited

by the deficiency
This was

of authority.
7.

me

on the world.
light.

Let

me

see the

at

ftaaiXeiai

k.t.X.]

pure

When I am come thither, Permit me I shall be truly a man. to imitate the passion of my God. Let all who have Him in their hearts feel and sympathize with my
desire, for they

temptation offered to Christ Himself; see Matt. iv. 8, Luke iv. 5. koXov k.t.X.] Suggested by 1 Cor. ix. 15 KaXbv yap [xoi p.aXXov airodaveiv
the
rj

to Kavx^P-O- P-ov k.t.X.

For KaXov

.rj

know what

constrain-

eth me'.
6.
fxe cocpeXjjo-ei]

With an accusa36,
1

(without p-aXXof) comp. Matt, xviii. 8, and see Winer 9, Mark ix. 43, 45; for this construc xxxv. p. 301 sq
tion,

tive, as

Mark

viii.

Cor. xiv.

6,

which

is

common

in the

LXX.

This is the common construction; but it sometimes takes a

Heb.

iv. 2.

If

the

alternative

were accepted, we
wcpeXrjo-ei;

reading p.aXXov must understand

dative,

especially in poetry. See Kiihner 11. pp. 251, 252. tile OOUHTOV K.T.X.] TO. TTepCLTO.
'

more

but

it

is

condemned by

the great preponderance of authorities. It was perhaps originally written

daries of the earth\ i.e. 'the whole earth from one end to the other.'

above the line to supply the defective and afterconstruction KaXou fj,
. . .

In the

LXX

to,

nepaTa

ttJs

-yrjs

(rrjs

wards displaced

kqXov.

2lS

THE EPISTLE OF IGNATIUS

rj

[VI

daveiv Sid 'lri<rouv Xpiarrov,

t?7s
7;??.

fiacriXeveiv
virep
^(JLtSv

twv

7repaT0)v

eiceivov

^tw,
L

tov

dirodavovTcr
6 TOKeros poi

eKeivov 6e\co, rov \%i

i 8th] g (but have read either
1

fifxas]

dvavTavTa.
h M;
els

translates in)

Tim-Syr;
.

G;

in S 2

AA m

(they

or

els)',

cum S m

'Irjaovv

Xpiarov]

may LS 2 Ag

Tim-Syr

tuv irepaTUv] or XP l(TT V tyvw) GA m S m M. ( i 777s] txt Tim-Syr; super omnes terminos S 2 A. LSoAAmSm Tim-Syr; add. rl yap w0eX7cu dvdpuiros ehv KepS-qay tov Koafiov oXov (top koo/xov oXov Kepdrjay g) tt\v 8e ^vx^v avrov fyptwOy ( T 8e $ ai/rou Matt. xvi. 16 comp. Mart-Rom 2. airoXtari g, kclI f. r. ip. avrov M) GMg from 6 tok&' was] GLA m [S m ] Tim-Syr; om. S 2 A[g] Mart-Rom; def. M. 3 [S]A m S m ; 6 8e tokctos GL* (reading however doe for 6 5e, and mis;

xP iaT0V l^oovv

GLA m S m Mg

eros]

translating toktos lucrum)

Tim-Syr;

et

dolores mortis

S 2 (reading K'wCXSQ.l

mortis for T<\l^Cl273.! partus; see above p. 7 s q); dolores mortis (om. 5e)
def.

A;

has partus mens {aut; fenus et lucrum maim), where the words in brackets may imply another reading tokos or another interpretation of tokctos.

Mg.

Am

fxot]

GLSAS m

Tim-Syr;

ptov

Am

om. S 2

def.

Mg.
5.

4 ffvyyvure]
5

GM;
.

o-vyyvo}/uLoi>e?Te

g Tim-Syr; ptrjSe deXrjcnjTe M; velitis {secundum alios; ne velitis) A m no other trace of this v. I. deXrjo-rjTe for ptrj deXrjcnjTe. The omission of the the same. fie] negative has an exact parallel in 1 [firj] (peio-rjade, the motive being top tov gM and perhaps L (velitis me) ptot G. The rest are doubtful.

g: see the converse change in Trail.

BeMjayre]

GLS 2 AS m
is

There

Qeov OtXovTa]

S m Tim-Syr; tov deov BtXovTa

pte

gA m (?)

del volentem...me

L;

3.

ToneTos

k.t.X.]

My

birthre-

est

angelorum', a passage which has

pangs are at hand\

fers not

The image

only to the birth of the child, but to the pangs of the mother also. Ignatius stood in the position of both His martyrthe one and the other.

dom

They were

represented the pains of labour. suffered by the earthly

Ignatius; they resulted in the birth of the heavenly. The codlves tov Oclvcltov (Acts ii. 24) were with him the 'natalicia' of his higher life.

more than one resemblance to the language and thoughts of Ignatius here. As this interpretation was written down some years before Zahn's book appeared, I am confirmed in its correctness by finding that he had expressed independently and in other language the same view
respecting the double reference in The tokctos {I. v. A. p. 561 sq). word takes a genitive either of the

For the metaphor, as regards the mother, comp. Gal. iv. 19 TfKvla ptov, and as reobs naXtv (ob'ivoi k.t.A.
;

mother (Ephes.

19,

Job

xxxix.

1,

2)

or of the child (Ecclus. xxiii. 14). On the other hand the Latin Version renders it lucrum\ and the Armenian Martyrology gives as an alternative translation fenus et lu~ c7-am? So also some modern critics, e.g. Smith p. 99, Denzinger p. 62,
i
l

gards the child, e.g. August. Serm. 381 de Natali Apost. (v. p. 1481)
Natalicio ergo Petri passus est Paulus, non quo ex utero matris in numerum fusus est hominum, sed
1

quo ex vinculo carnis

in

lucem natus

who compare

Phil.

i.

21 to airoQaveiv

VI]

TO THE ROMANS.
(TvyyvcoTe
6e\t](niT6
jjlol,

219
jur)

67riKiTai.
5

d(He\<po'r

efJLiro^LcrriTe

juloi

(^rjcraL, jut]

fie

diroQaveiv.

tov tov Qeov

6e-

Xovtcl elvai
def.

Kocrjjiu) \xr\ -^apicrr]G'de y /mrj^e v\rj

KoXctKevcniTe.

M.

S 2 A favour rbv...6e\ovTa as against deXovrd

:

/xe,

corrupt text
catis,

see the next note.

lff x a p' W^ c ] gA m S m (which has

but otherwise they have a dedu-

a loose rendering) Tim-Syr (for doubtless

)
;

we

should read f

^mW
L
;

\ for

P^*!\v

x a PWV a'^ e

separetis (xwpL<rr)<Tde, taken as if x^picr^Te)

def.

M.

In S 2 the whole sentence is rendered, ilium qui non vult esse in mundo ne honoretis me in hoc, and similarly in A qui non volo manere in mundo, ne honoretis sic. The explanation of this rendering seems to be this; (1) Some letters dropped out,

TOn[tOY0]oyOAonta, owing
read tov ov OeXovra k.t.X.;
(2)

to the recurrence of similar letters, so that

it

was

In order to

make

sense, Kda/xu

was attached

to the

preceding words ; (3) xa.pio-<\<sde was inaccurately translated honoi-etis. At all events the coincidence of S 2 A shows that the corruption is not in the Armenian, as Petermann not unnaturally supposed, but existed already in the Syriac Version. p-rfih
neque per materiam seducatis L neque per adulcmini {blandiamini) me Tim-Syr; neque provocetis-me-ad-aemulationem hylen A neque labefactetis per ea quae videntur S 2 et ne aemulatorem facialis visibilium
ti\r}

KoXaKevarjTe] see the lower note

me (om.

S\jj)

S m (but

for the

verb
est,

^. ix.
which

labefaclavit, pcccare fecit,

is

we ought

surely

to substitute
rialibus)
letter

A ^X.

blanditus

used in Tim-Syr)

ne dementis {mate-

quibusdam seducamini

Am

in

makes the difference between the the Greek) om. Gg def. M.

;

(reading perhaps KoXaKtvdrpe, but a single active and the passive in the Armenian, as

Ke'pSor,

arises

and similarly Leclerc. This from a confusion of words.

While

tokos frequently bears this secondary sense of 'interest', tokctos seems never to have it.
6.
fjLT)8e

it expreferred KoXaKevariTe, because better than plains all the versions or irapa(e^a7raTr]aT]Te) egaTrarciTe

fyXcoo-rjTe,
CrjX<oo-r]T

vXrj
i.e.

Ko\aKevo-T)Te]

For

1/A77

'matter',

'external things',

see the note on cpi\6v\ov 7. The words missing in the existing Greek
text

sense. translator of Timotheus uses here, occurs in 2 as the rendering of koXaiceveLv in Polyc. 2, and the sub-

moreover irapawhile does not give the right The verb ^YJ*, which the

have been supplied \x.-q& vXjj e^anaTUTe by Petermann, prfi vXrj and p.r)8e 7rapar]\a>crriT by Lipsius, V. A. v\t] i^anaTrjO'r]Te by Zahn (/. They p. 560, and in loc.) and Funk. have rightly substituted p.r)8e for since there is no reason for lirjTe, introducing a connexion ^.../z^e which is only not solcecistic. The

stantive from the

in the Peshito of
Xaiceia.

sion S 2

root appears Thess. ii. 5 for koThe word in the Syriac Ver(from which the Armenian
1

same

is

translated),

pB

(Aphel, provo-

care

ad zelum,

neither well
is

slimulare), though suited to the context

KoXaKeveiv,

nor a good rendering of

closely allied in
(excilare)
4,
5,

word

v\rj is

of Timotheus.

preserved in the Syriac For the verb I have

which

is

meaning to ro used by 2 in Rom.

the only remaining passages

220
a(pere
6pto7ro^
/me

THE EPISTLE OF IGNATIUS

Kadapou
(puis Xafieiv'

[VI

eW
poi

7rapayei^6^ei'0 avixiixr\Tr\v

eo-ojjiai.

tTTLTpe^are
ptov.
kclI

eivai

tou
e^e*,

irddovs
votio-ctTco

tou Oeou
o

el

tis

avrov
p.01

iu

iavrw

6e\to

G-vpi7ra6eLTto

eiSws to. crvve5

yOVTCt
i

fJL.

cw9pwiros]

is

clearly a corruption,

LS m Tim-Syr; homo perfectus S 3A; in luce perfectus S 2 (but this r^i 0301=3 in luce for rtlx_2i=D homo, as S 3 shows);

The perfectus of the Syriac and Armenian, and the deov of avdpwiros Oeou GMg. In m the sentence eK?...iffo/JXU runs nunc the Greek copies, are evident glosses. homo sum, sed illuc iens angelus fiam, the seemingly unmeaning avOpmcos being i iirirptyaTe' /xoi] GMg; edcrare Anast-Sin. displaced by a paraphrase. The singular permitte in Sev-Syr 3 is doubtless an error of transcription, as

the plural appears in three other places, 1 (twice), 4 b.

(written
fxrjuTjTrjv)

pu/x-qTrjv]

LS 3 AA m S m Mg

Anast-Sin

Tim-Syr

(twice)

1,

2,

Sev-Syr

where KoXaiceveiv occurs in Ignatius; and indeed the two roots are connected together in the Peshito rendering of 2 Cor. XI. 2 to vpcov (rjXos On the ditrev tovs 7rXeiovas. 77 pk other hand in the Latin Version
blci7idiri is

ore yeyova dvrjp) or courage (opposed to yvvr), e.g. Horn. //. vi. II2 avepes core, cp'ikoi), avOpconos denotes the ideal

of humanity. The use of the word here is partially illustrated by M. Antonin. iv. 3 eXevdepos eVo Ka\ opa ra
TTpaypaTa,
Xitt]s, cos
oi
cos c\vr\p, cos avOpcoiros, cos ttocoo:>,

the consistent rendering

of KoXaKeveiv in these epistles elsewhere, while sedncatis occurs here.

Bvqrov

x.

5 laToprjrcoaav

For the sense of KoXaneveiv comp.

riq,

avQpconoi avOpcorvov dXrjdivov Kara (pv(Tiv covra, xi. 18 apai nore avdpcoTros
(rjs.

Clem. Horn. xx. 4 KoXaKevovcrfi apapand see the note on Polyc. 2. a man' in the I. uuBpconos]
'

dvai, ecos

Thus too Menander

highest and

truest sense, 'a rational,

says (Fragm. Co?n. IV. pp. 355, 372) cos X"P ^ V ^"r> a.v6pcoTTOs, otclv auOpco7ros ?J, quoted by Clem. Alex. {Strom.
L

immortal being'.

In the language

viii.

3,

p.

916)

whose comment
Koivas

is

of Scripture generally, as in other writers, avdpconos is a disparaging term, suggesting the weakness, the sins, the mortality of human nature ;
see esp.
1

ovtcos

avQpconos, 6 ras

KeKTtjpevos.

So again

in

(ppevas the well-

known
(Diog.

story of Diogenes the Cynic Laert. vi. 41) Xvxvov pet?

{j]Tco %

Cor.

iii.

4 ovk avdpconoi eWe

(where

received reading, ov^l is a mere crapKiKoi eVre paraphrase). Here however the case is different.
;

the

rjpepav cruras, "AvOpconov, ecprj, and in another story of this

same

philosopher {ib. vi. 60) inavr^et dno 'OXvpnicov npos ovv tov nvOopevov el
OxXos
fjV

Ignatius speaks of the naivhs avdpconos, the man regenerate, in whom the

7T0\VS,

HoXvS
1

pkv,

tilttV,

oyXos, oXiyoi de avdpconoi.

See also
213)
dta.

Divine image (Gen. i. 26) is renewed. So used, it is higher than avi]p for while avrjp implies either maturity (opposed to pr/mos, e.g. 1 Cor. xiii. 1 1
;

[Clem. Rom.] Fragm.

tovto
icrpzv
avOpcoTrot

(p.

<ai

cppovrjaiv

e'xopev k.t.X.

Scribes and translators,

this

not

understanding

use,

have

VI i]

TO THE ROMANS.
VII.

221

'O apyuiv tov aiwvos tovtov CiapTrdcrai /me @ou\6Tai Kctl Tt)v ? Qeov fuov <yvtjifJLr]v Sta(p6elpai. pri$els

ovv tcov 7rap6vTcov

times),
'

vjulcov

fiotideiTO)
In the
'

avrw'
first

[aclXKop

(four

Anon-Syr2 Anon-Syr 3 Theod-Stud.

which are rather older

passage Severus
is

states that

in other copies

the reading

p-ad^T-qv .

No

other trace of this reading exists. ehai] The Oriental Versions determine nothing here.
irddovs g.
3 tov

GLMg;

yevto-dai Anast-Sin.

Qeov

,uov]

GLS 3 AS m

tov irddovs'] Anast-Sin; Anast-Sin Tim-Syr (twice) Sev-

GM

Syr (three times) 2, 3 (while elsewhere 4 b he quotes it 'my God' for 'of my God,' but probably a letter 1 has dropped out of the existing text) Anon-Syra " domini mei A m > 4 elAnon-Syr 3 xP l0 r0 ^ T v @ v fxov S T v XP i0 T v
~ ; >

odis]

GLAmSmMg

Tim-Syr; hoc
v/jlZv]

dico

quod
1st

scio

A, but

this
7

is

probably a translator's

insertion to refer

et'Scis

(wrongly) to the

person.

Geo?]

GM
;

tov Qeov g.

tQv trapovTuv

interpretation of the

Gg; praesentium de vobis L (which probably is a missame Greek); e vobis (om. tuiv irapovTuv) AA m tQv Trapovruv
avTu] There
is

(om.

v/jluv)

SmM.

no

v.

1.

here.

For

see the

Appx.

helped out the meaning in different wavs, as the critical note shows.

to

The reading

of the

Greek MS

avOpca-

All my you, desiring to die. earthly longings have been crucified. There is no more any flame of passion in me, but living water, which speaks and summons me to the

nos Qeov was probably suggested to the scribe as a scriptural expression, e.g.
17.
2.
p,ip.r]Tr)V
I

Tim.

vi.

11, 2

Tim.

iii.

Father.
sures.
I

have no delight

in

cor-

ruptible food or in this

eivat

life's

plea-

k.t.X]

Comp.
avaoi-

Ephcs.
notes).
i.

p,ip.T)Tai

owes Qeov,

which

is

desire the bread of God, the flesh of Christ the son

7rvprjo-avTes ev

12, p.

aipaTi Qeov (with the Anastasius of Sinai {Hodeg. 196 Migne) mentions this as

of David,
c

and His blood, which

love.'

is

imperishable
6.

note apx<v K.T.X.] See the

1

one of the passages in earlier writers, which the Monophysites quoted in

support of their doctrine. The quotations in the extant fragments of the Monophysite Severus confirm this statement. VII. 'The prince of this world
desires

on Ephcs.

7.

diapTvdaai]

The word used

in the

man's house, parable of the strong which Matt.xii.29(v. 1.), Mark iii. 27; may have suggested its empassage

ployment here.
7. rrjv

els

Qeov

K.T.A.]

tny

mind

my

ruin.

Do
;

not ye abet,

him

in his

purpose

but espouse

my

which is to God-ward*, 'my heavenward thoughts': comp. Philad. 1

ttjv

cause, which is God's cause also. Do not talk of Jesus Christ and desire the world at the same time.

els

Qeov avrov

yvcoprjv.

See also
rj

[Clem.
avrov.
8.

Rom.]

ii.

r\

yvwcns
'

nphs

Let no man grudge me my crown. Obey not my prayers, if I should entreat you by word of mouth, but
rather obey
to you.

TO>V

TTClpOVTMv]

IVkO

0?C

OH

my

letter,

as

now
I

write
write

the spot,' i.e. 'who will be witnesses It of my approaching martyrdom.' to the following napcov,

corresponds

For though

living,

'when

am among

you.'

222
ijj.01

THE EPISTLE OF IGNATIUS

yivea-de,

[vn
'Itjcrovv
fit]

rovreaTiv tov Qeov.

fin

\a\eire

Xpia-Tou Koorfjiov Se imBu/ueire. KctTOiKeiTW /urio*' av iyco 7raptov irapaKaXio

i

fiao-Kavia eV VfMV
iifxas^

wei-

i/xol

yiveade]

gM

i/xou

yiveade

mei fiatis
e'/xot

(which would

suit either read-

the possessive pronoun seems to be mistaken for the dative of the personal pronoun); al. S ra 3 firj^ av eyCo irapCbv eav eyw vpcas irapuv irapaKoKw g; neque utique ego vos ; fi-rjde TrapaKokw vp.as]
ing);

ad

vieiim latus eslote

AAm

(where

GM

p7-acscns (v.

1.

GLAA m M;
TnarevaaTe]
Treiadrjre

illi

already dropped,

4 p.01] ireiadrjre] vdadeire G. praesens vos) deprecor L. S ra (perhaps a corruption in the Syriac text, eyd> having been so that a third person takes the place of irapaKaXu) ; om. g.
(prob.,
for
it

gA

above)

Am

(prob., for

has crcdatis here, but obtemperetis (obediatis) for it has crediie here, but convincamini {conscntiatis)

above) S m ;
cases).

TreiadrJTe

5 yap]

GML* (prob., for it uses the same verb credere in both def. A m yap...ep<2)\ om. GAS m gLM (which has e
<2>v
;
:

see Clem.

Rom. 62

(note).

6 e/xbs]

GLAA m S mM
2

Theod-Stud;

6 eaTavpurai] GL2A (see below) S m Mg Orig Dion-Areop Theod-Stud ; but A m has maim desiderium a patre est {secundum alios ; meiim desiderium vel mens amor crucifixus est), where the
corrupt reading
e/c

et metis [2]; mens antcm Orig. (with omissions) to the end of the chapter.

g Dion-Areop 2 resumes here and continues

(v.
1.

ep.os)

irarpbs

kari.

(for

earavpuTai)

is

partially

explained by the

1.

ifiot

yiveade]

where

e/xol is

take my side] the nominative of the

pcoaav

trvv

rols
vi.

Tradijp,aaiv
ep<o\

kol

reus

eTTiQv}xLais,

14

Koapios eo-ravepcor,

Scribes, mispossessive pronoun. taking it for the dative of the personal pronoun, have altered the text
to

pa>Tai Kayco

Koap.(p.

The word

frequent in classical Greek, is found only twice in the LXX, and in

it denotes strong sensual passion, as a term of reproach Prov. vii. 18 bevpo kcu eyKvkio-6a>p.ev epcoTij XXX. 16 q8r]s kcu epcos yvvambs
;

so

produce conformity in the two

both passages

clauses,

some reading

ep,ov for efxoi,

Others
/tj.77

tco Qeco for

tov Qeov.

XaXeire k.t.X.] See the note

6.

on

Ephes.
2.

k.t.X.

desire to spare his life is to grudge him the glory of martyrdom comp. 3 ovdenoTe efiafiao-Kavia]
;

To

In the New Testament it does not occur at all. Conversely

the
in

common term
the

for Christian love

dydnrj,
is

New
if

Testament,
(in

cTKavaTe ovbevi (with

fxrjdev jxe V/Acocrat.

the note),
'

almost,
classical

not quite,

unknown
Plut.

in
p.

writers

Mor.

izapwv TvapaKakui] i.e. if on arrival in Rome I should change

3.

my my

709

dyaTTTjs

dv

has

been

rightly

corrected into
therefore
in a

dyanrjo-cov).

Ignatius

mind and ask your

save
5.

intercession to
'

would necessarily use epos

to denote the passions

my

life.'

bad sense
his
dydTrr],

In the wv yap k.t.X.] i.e. midst of life, with all its attractions,
I

of

former

unregenerate

life.

His

we might

write deliberately
c3v is
*

and

desire death' ;
'

fected,
it

when

say, was perhis epco? was crucified.

where

emphatic.

6 epos epas] comp. Gal. v.

my
24

earthly passion
ttjv

His meaning therefore being clear, is strange that Origen should have

o-dp<a

io-rav-

given a wholly different interpreta-

VIl]

TO THE ROMANS.
/ulol,
<^(jov

223
ols ypdcpco

(rdrjTe
5

tovtols Se /uaWov TricrTevcraTe,

[yjo] ypa(p(jo
6<TTavp(jOTcu,
of
Trarpo?

Vfiiv.

v/uTv,

epwv tov diroQavfiv

ecrrtv
its

epos

epcos

Kai
cxravpos

ovk
(with

eV

efxol

ITVp

usual contractions

and

derivatives).

The double
est,
is

rendering in
to

amor mens crux

est,

meum

desiderium crucifixum

owing

the

ambiguous

K2v

of the Syriac, which

may

be either crux or cruciiioojp

fixus.

<jtiv\

'e<TTT]v

G.
'c~v

irvp

c/hAoiVAoj/,

de

'$<2i>

G;

irvp <pi\6v\ov,

vdcjp 8e p.a\\ov

Kai

\a\ovv

20); irvp <pi\ovj> tl, vdojp de <2v aWo/xevov g (1 the remaining words aqua autem viva alia ma.net, i.e. vdup de wV ah\o p.ivov)\ ignis amans aliquam (leg. aliaml) aquam sed vivens et loquens est {irvp <pi\otv tl vowp fcv de Kai XaXovv) L; ignis in amore alio (v. 1. amoris alius) S (perh. irvp
<pL\6a\\ov, a corruption of <pt.\6v\ou; the rest of the words are omitted); alius calor amoris. aqua bona et vivida...existit (nvp (ptXoaWov, vdcop ko\6v /ecu fav) A; ignis amandi (alienum quidquam) aqua vivida et loquens est A m (where the words in

Theod-Stud (Menasa Dec. omits irvp <pi\ovi> tl and translates

Kai XctXoiV]

brackets
diligo

may be merely an explanatory gloss or may betoken a v. 1.); ignis alienus, enim aquas vividas et loquentes S m The Menaea (Dec. 20) have ovk &rx irvp <pi\6v\ov iv aol, lyvdrLe, vdcop de <2v fidWov Kai XaXovv. ..vdwp to aXX6/j.evov k.t.X.
.

Thus

the authorities exhibit a strange confusion of

-v\oi>,

aXXo, KaXov, fidWov,

aXXofievov: see the lower note.

tion to the
III.

words

Pro/, in Cant.

in all

which
it

it

is

interpreted in the
epdv,

30 'Nee puto quod culpari possit si quis Deum, sicut Ioannes [1 Joh. iv. 8] caritatem [aydnr^v], ita Deipse amorem [epcora] nominet.
p.

same way.
pretation
epao-Trjs,

In favour of this inter-

might be urged that

applied
in

are
6,

the
to

lxx
the

nique memini aliquem sanctorum dixisse, Ignatium nomine, de Christo Metis autem amor crucifixus est, nee reprehendi eum pro hoc dignum
judico.' Origen is followed by some later writers. Thus the false Diony-

Wisd. viii. 2) pursuit of Divine wisdom;

(Prov.
iv.

comp.

Justin Dia/. 8
paxprjp-a
epcos

(p.

225 B)

e'poi he ira-

Ttvp iv Trj "fyvxfl dvijcpdrj Kai el^e pe tu>v irpo(pr)T(ov Kai tu>v

dvbpdv eKeivcov oi elcri Xptcrrou cptAoi, Clem. Al. Coh. 11 (p. 90) o ye toi
ovpdvios
icdi

sius the Areopagite, de Div. Nom. iv. 12 (p. 565 ed. Cord.), accounts for

delos

ovtgos

epus,

lb.

Fragm.

the expression by saying that it was thought by some deioTepov dvai to

1019 fiaOvv Tiva tov tov ktlo'tov nepicptpcopev epcoTa. So Chrysostom says of Ignatius himself {Op.
p.
oi epcovTesp. 599) toiovtol yap ~ cVep av 7rdo-x <00 LV vnep tcov epapevcov, though he may not
II.

So tov epcoros bvopa tov rfjs dydiTrjs. also Theodorus Studites, Catech. 3
(Grabe
his
Sftic.
11.

p. 229) 6 epos

epos

peffrjbovfisbexovTai,

icTTavpcoTaL Xptcrros

own
Kapdiq.

gloss),

(where Xptcrros is ib. Jamb. 70 (p.

Xpto-ruz/ iv

have been thinking of But the fatal objection

this passage. to this inter-

1797 Migne) %x^v epcoTa

crfj

Hence

too in the Mencea

epcoTi dydnrjs
epcos,

(Dec. 20) cos rtrpcopivos tov Kvpiov crov, 'O epos

e/3oas,

if otherwise pretation is that, even admissible, it would tear the clause out of the context. Obviously epcos are synonymous here, as and

Xptcrros eo-TavpcoTai dekcov, besides several other allusions to this saying,

nip of Justin. they are in the passage See the saying ascribed to Buddha.

224
cj)L\6v\ov,
fjioi

THE EPISTLE OF IGNATIUS

[vn

\a\odA ev i^xo'i, eawdeu vhwp Se %wv fical Xeyov Aevpo irpos tov rrarepa. ovx ffiopai Tpo(pr\
tffudev]

(sic)

\4yei

et

dicit

Am

indicative.

et...damat et dicit A dicit L g (but 1 dicens)', dicens Sev-Syr 4 b; The two last seem to have had the participle rather than the miki dominus S m renders the sentence t(ru0i* fioi Xeyav qimm sit
; ;

GMg;

ivtodcv Theod-Stud.

i Xtyov]

Theod-Stud

\4yav

Dhammapada
like

251 'There

is

no

fire

Papassion' (Buddhaghosha's rables, by Rogers, p. cxxviii). ''sen1. (piXovXov] matter-loving] suous] carnaV\ comp. 6 jur?e
'

written or unintelligible to the scribe; Conversely it is not usual for (3)

a transcriber to show such

intelli-

gence as appears in the substitution of an unusual word cpiXovXov for

either cpiXovv
vdoip
fie

v\j] Ko\aKi>ar]T.

On
is

the other
aiJXov
'

hand
ignis
I.

or (piXovv aXXo.

the
S.
p.

nvp Holy Spirit materiae expers' in the Liturgy of

Cyril
38).

(Renaudot

Lit.

Orient.

The word

vXr]

has here

its

secondary sense 'matter,' as e.g. in Wisd. xi. 18, xv. 13, Clem. Rom. 38.
too fanciful to see (with Zahn also to its primary p. 563) a reference sense, as if Ignatius had in view the
It is

Doubtless a reference to John iv. 10, II, as indeed the whole passage is inspired by This water at the Fourth Gospel. once quenches the fires of sensual
a>v]

passion and
Justin, Dial.
7TTpas...v8ccip

supplies

draught of spiritual strength

114 (342
c5i>

an unfailing comp.
;

KaXrjs rais Kapdiais tcov di B)

rfjs

same metaphor

as

in

James

iii.

avrov

tjXikov nvp qXiierjv v\r)v avairrei Is. x. 17, Ecclus. xxviii. 10).

(comp.

dyanrjaavTcov ZXoiV fipvovo~qs.

f/cai

tqv

narepa
to

toov

There

XaXoOi/f]

According
I.

Jorto

seems indeed

be the double reference in the passage to which he refers, Clem. Alex. Paed. ii. 1 (p. 164)
to
01 7rafi(payoi, KcidaTrep

tin (Fceles. Hist.

p.
is

356 sq, quoted

by Jacobson) there
waters

an allusion

the heathen superstition that certain

to nvp,

rrjs ZXtjs

(where however we should but it is perhaps read cf-exlxevov ) there brought out by the form of the sentence. Forthe compound (piXovXos, which is very rare until a later age, comp. Orig. Fragm. in Luc. (piXovXtov
e^expfievot
'>

power
e.g.

to the

communicated a prophetic person drinking them

;

Anacreont. 11 (13) 8a<pvr]<p6po[.o XdXov Triovres vdcop (comp. <J>oi'/3ou

Stat. Sylv.
i.

2. 6, v.

5.

2).

As

there

kiu cpiXoacopaToii' Xoyoi TviQavot (ill. p.

For the Gnostic Delarue). (Valentinian) tinge of the sentiment see the notes on Fphes. inscr.
982,

was one of these 'speaking' fountains at Daphne (Sozom. H. E. v. 19, Evagr. i. 16) the famous suburb of Antioch, he supposes that the image would readily suggest itself to Ignatius.

This reference seems to

me

have adopted (piXu'tXov here on authority which elsewhere would

I

more than doubtful, even if the text were correct. But I am disposed to
believe
that

not deserve a preference, for several (1) It is so obviously the It best reading (2) explains the
reasons.
;

the

right

reading

is

other

main

variations, cfuXovv

and

<piXovv aXXo, which would be substituted for (ptXuvXov, if either mis-

preserved in the interpolator's text, aXXopevov for kcu XaXovv. The various readings show that the text here has been much tumbled about in very
early times;

and

this

being

so, Xa-

VIl]

TO THE ROMANS.
ovSe
rilovah

225

(j)6opas

tov

fiiov

tovtov

aprov

Oeov

\iyw (with G) and wishing Similarly Severus translates irpos tov irarepa ad patrem metim, thus giving a personal reference to the participle, and he too perhaps read Xiyuv. see the lower note. 2
oi>Krj5ofj.cu

metis intus dicens jnihi, doubtless reading the masculine accordingly to give it a personal application.

G.

3 Qeov]

GM

oi>x

7700/xcu]

tov deov g.

Xovv might very easily suggest itself to a scribe from the following Xeyov. If aXKofievov be correct, it is taken

between /3/os and (cor) (in vdcop (cov\ which is brought out more definitely in the interpolator's text by the insertion

from John
[xevov
els

iv.

14

77777)7

vdaros dXXo-

of aprov

(corjs

in

the

next
the

(corjv

alcoviov.

Combined

sentence.

The former denotes

from
(ver.

this
10,

and the preceding passage 11) in the same Gospel, the

lower

expression v8cop (cov dXXopevov took a prominent place in the speculations

of the second century
av aoi
;

earthly life, the latter the higher divine life. If (cor) is sometimes used of the earthly life, ftlos is

e. g.

of the
ebcotcev
;

Naassenes, Hippol. Haer.

v.

mew

vdcop (cov dXX6p.evov

ib. v.

of

the Sethians,
eirie

\iivov

to noTrjpLov of Justin the Gnostic,

;

19 dneXovaaTo kcu (covtos vdaTos dXXoib.

never used of the heavenly. This distinction holds in the writings of the Apostolic Fathers, not less than in the N. T. It is founded on an essential difference between the two
words, recognised by Greek philobut to the Christian their sophers
;

v.

27

o7rep

eari XovTpov avTols,

cos

vopi-

relative

(ovcri,

Trrjyr)

(covtos vScitos dXXop.evov.

position is exxhanged, because his point of view is altered. principle of

(3ios
life,

This makes the combination the more probable here. Heracleon in Orig. in locum, xiii. 10 (iv. p. 220), the earliest commentator on this Gospel, lays great stress on dXXopevov. 2. Xeyov k.t.X.] Similarly Philad. 7
to 8e ivvevpa inrjpvcrcrev, Xeyov Tade' See also Xcopls tov eiricTKcmov k.t.X.

As far) is the qua vivimus,

of
life,

vita

denotes the process, the circumstances, the accidents

in
its

social

and physical

relations, vita

quani vivimus; comp. Athenag. Resurr. 19 r] tcov dvBpcotrcov

(cor)

kol uvp-Tvas 6

/3t'os.

Hence
;

Aris(cor]

totle

could say
s.

/3ios eo~Ti
/Sios)

Xoyiicr)

Euseb. H. E. vii. 7. I have not ventured to sub 2, 3. stitute the masc. Xeycov, though the evidence is in its favour. This readDion. Alex,
in

(Ammonius
/3t'os

v.

for with

him

ing

would

identify

the

vScop

(cov

was the higher term of the two. See Trench N. T. Syn. xxvii. p. 86 Philosq, and Field in Journal of But in logy X. p. 178 sq (1882).
Christian philosophy the principle of not physical, but spiritual and
;

Christ (see the upper note), and thus the reference to John iv. 10 sq would be made more distinct.

directly with

life is

alternative

For a similar instance of an between Xeyov or Xeycov

1.

former thus, while $ios remains at its has been translated into a level, (cor)
higher sphere and takes the preceSo too Dion Cass. lxix. 19 dence.
(3iovs p.ev err/

see Philad.
Tpocpfj

c.

<pOopas]

Suggested
fxr)

by

roaa,

(rjcras 8e eTrj

e-rrTa.

John
3.

vi.

27 epyd(eo~de

rr)v fipcocriv

ttjv d.TroXXvp.evr)v.

Accordingly, while ddvaros is opposed to (cor), it may be identical with

fiios
;

vcov

The phrase 77S0(3iov occurs Luke viii. 14. This sentence involves a distinction
fjbovais k.t.X.]

[Clem. Rom.]
I

ii.

6 fiios

r)p.cov

tov

oXos aXXo ovdev

trast

t)v el prj

OdvaTos.

Conwith

Joh.

iii.

15

(oorjv alcoviov

IGN.

II.

15

226
6e\co,
i

THE EPISTLE OF IGNATIUS

6 i(TTiv (rap^ tov

[vn

Xpio-rov

tov k G-7rep^aro^
GMg.

0<f\o>] txt
1.

LSAA m S m
;

add aprov
;

ovpdvtov, aprov fays

o]GLM
;

tov X/hctoi'] g*S It)<jov vulg. 6's. g dub. SA A m S ra GLAA m S m M. After xP^tov a^d- rod vlov tov deov GMg; om. L[S]AAm S m XpwTov est ex genere) ; add. yevo/xevov GAA m Mg tov] txt L (ejus qui ex genere) S m [qui (with a v.
os)

m are not of much weight in this matter) (but the versions om. ; lower note. After tov [yevop.hov] add. ev vcrrep^

AA

def.

see the
;

GMg

LAAm S m

def. 2.

ib.

ver. 17 tov fiiov tov koo~(xov, or the

same
in
1

Apostle's absolute use of 6 /3ios with his absolute use Job., ii. 16
far)

of

r)

Contrast
fiiov

elsewhere, also the

20.
I

e.g.

iii.

14, v. 12.

source of Ignatius' inspiration, and has introduced expressions freely the heavenly from the Gospel bread' (vi. 31, 32, 50, 58), 'the bread
' ;

expression

tov

of

'

life

'

(vi.

48),

eternal
54).

'

life

(far)

tovtov here with

rrjs farjs ravr-qs

aloovios,

vi.

27,

40,

For apros
5

in

Acts v. Ep. Clem.

(r)v

See too Clem. Horn.

Qeov compare also Ephes.

note.

with the

to

aVTOS TOV vvv fiiov (Slcucos fieryWagev (i.e. 'received true

for .this earthly life'),
a(Sao-avio-TG>s

The

reference here

is

not to the

life in
ib.

exchange
14
07T03S

eucharist itself but to the union with

Christ which is symbolized and pledged in the eucharist. Obviously any limitation to the actual reception of the eucharistic elements and the blessings attendant on such reception would be inadequate for Ig;

xii.

tov

r)v

peTaXXd^ai dvvrjBrjs (which passage, like the former, seems to have been altogether misunderstood by the critics), whereas ib. i. 14 we have tov iravTa pov 7-779 farjs fiiov, but
fiiov

tov

there an only half-converted heathen Clem. Alex. Paed. ii. 1 is speaking

;

natius

is

mation

contemplating the consumof his union with Christ

(p.

168)

ol Tcnreivocppoves, ^a/xoiyej/et?,

tov

icpr'jpepov

8lcokovtS
ib.

jBLov,

cos

ov

The indirect through martyrdom. reference to the eucharistic elements

is

fto-ofxevoi
C.

(comp.
16
(i.

p.

163),

Orig.
etjrjs

analogous to that which our Lord

in

Cels.
(3la>

iii.

p. 457) nepl ttjs

makes
I.
'

John
Ik.

vi.

raj

tovtco
iii.

farjs,

Macar. Magn.
(3i<p

tov

o-TTepparos

Aavft'5]

i.e.

ApOCr.
tt)v

12 (p. 82) apkp<KTco 8e

who was

really

and

truly incarnate':
18.

farjv ipeyakvvev,

C. I. G. 9474?

see the

note on Ephes.

The

Christian

inscription

where
far)

(Bios

(ovtos) is contrasted
(alcovios)-

with

ovpdvtos

reality of Christ's humanity is necessary to the full power and significance

of

communion with Him

because

Here again is an expression taken from S. John's Gosaprov Qeov]

text

only so is our own manhood truly united with God. The shadow of Docetic antagonism, which was rife in Asia Minor, rests for a moment even

Indeed the whole consuggested by this portion of the Evangelist's narrative. The contrast of the perishable and imperishable food the bread and the cup as representing the flesh and blood of
pel, vi. 33.
is

on

this letter to the

Church of Rome,

the mystical power emanating therefrom are all ideas contained in the context (vi. 48 59). The later interpolator has seen the
Christ

though the Romans were cmohivkio-pevoi ano rravros dWorplov ^pcw/xaros', and though there is no direct mention
of this heresy in it. The insertion yevopevov stands on a slightly different footing from the

other interpolations in this context,

VIl]

TO THE ROMANS.

227

Aavelh, Kal iro\a deXcu to al/ua uvtou, 6 ecttlu dya7rt]

)TOS. a(pdap'
t

Aaveid]

8dd

G.

After

daveld
;

add.

/cat

dfipad/j.

GMg

om.

LAA m S m
L2AS m

>

def. 2.

iro/ma]

gL2AA m S m
In

add. deov

GM.

3 a<pdapTos] txt

add. Kal devvaos (devcuos G) uiq

seems to be recognised).

GMg*; comp. Mart-Rom 10 (where this addition A m et vita aeterna is added in brackets as a v.
1.

being somewhat more highly supported but it ought probably to be omitted. There was an obvious mo;

ivbihovs ddavao-ias.

desire,' Ignatius

inserting it, so as not to overlook the preexistence and Divinity of Christ comp. Smyrn, 4 tov
tive for
;

appears to mean, 'that heavenly sustenance which is derived from union with a truly incarnate Christ through faith and love.' But it is impossible to be confident about the interpretation of language so obscure.

reXeiov

dvOpamov [yevopevov], where the motive for the insertion would

On
p.

the other
sq,

be the same, and see also the

Ephes. 7
2.

v.

1.

348

hand Zahn (/. v. A. and ad loc.) would apply

clause
o
io-Tiv

iv (rapid yevopevos.
aycnrr}

the

relative

aycnrr}

acpdapros] relative refers to to alpa avrov.

6 icrriv

The As
the
life,

acpdapTos not to to aipa avrov, but to both clauses of the preceding sentence,
flesh
i.e.

the flesh

of Christ represents

'which participation

in the

solid substance of the Christian

so the blood of Christ represents the element of love which circulates

and longer be

blood', so that it will no parallel to os eariv o-apt;

through all its pores and ducts, animating and invigorating the whole. See especially TralL 8, where the flesh and the blood are separated in a similar way, and made to represent
respectively the faith of the Christian and
;

Xpio-Tov. Accordingly he supposes that in aycmrj there is a secondary ' reference to the love-feast (comp..
'

Smyrn. 8) of which the eucharist formed a part. This reference to the

agape is, I think, barely possible but the grammatical construction thus adopted seems to me altogether harsh.
;

and the love

compare
also

the passage from Clem. Alex. Paed. i. 6 (p. 121) there quoted, in which
there
is an analogous application. Ignatius does not here directly say what he means by the flesh, as distinguish;

It

is

true that the parallelism, as

is

take the sentence, rather than logical.

rallelism
ttjv 0-a.pK.a

grammatical,
logical pade\oj

The
r)

would have been aprou

tov XpiaTov
;

o*tiv ttio~tls

ed from the blood but we may supply the omission from the parallel passage in Trail. 8, and say that he refers to faith as the substance of man's union See also for partial with Christ. illustrations of this passage Clem. Alex. Paed. ii. 2 (p. 177) tovt zctti
ivulv to alpa tov
'irjcrov,

aTpeivTos k.t.\. and in a more finished and less hurried writing it might have

But instances of not strictly logical are parallelism common, and here it is too obtrusive to be set aside; while it is further

been so expressed.

confirmed by the very similar passage, Trail.

3. 8.

ptTakafieiv d(p6apo-las, Xoyov to nvevpa, cos aipa aapKos, Quis div. sail). 23 (p. 948) apTov ipavTov
didovs, ov yevcrcipievos ovdels en irfipav Qavarov Xap-fidvei, Kai iropa KaB' rjpepav

Kvpiaiajs lo~xvs 8e tov

ttjs

The interpolator a(p6apTos] adds Ka\ devvaos ^17, an expression occurring in the LXX apparently only
in 2

N.T.

Mace. vii. 36, and never in the But it was doubtless suggested

152

228

THE EPISTLE OF IGNATIUS

VIII.

[viii

Ovk en deXw Kara

$i
/ulol.

dv6p(07rovs

rjv'

tovto

Se eo-rai, eav vfieh 6e\ria-r]T6.

6e\rj6iJT.

6eX*i<raT6, iva kcu

vpeh
ttl-

SXiywv

ypa/uLjuaTcov

airovpai vpdr

a-revo-are
paxrei,

'Irjarovs

Se

Xpicrros vfjuv

ravra

otl dXrjdcos

XeyW

to

d\]sev$es otto pa,

ev

(pavew 6S

7rart)p eXaXncrev [dXtidws].

aiTnvavQe
ov

irepi

epov, \va
v^xiv

eirirvyja
2
texts

\ev wvev/uaTL

dyito],
The omission

kcltcl

crapKct

de\rj<T7)Te]

GM

6e"Xr}Te

g.

of the following words in

deXr]<rr}Te,

the next note) therefore favours deXr/a-ore.

(see

points to a homceoteleuton,
6eX7iaaTe...deXr]d^Te]

deX^drJTe,
;

some and
[g].

GLA m S m M
;

om.
;

With

deXrjaaTe connecting particles appear in

.

some

texts

antem

LS m
et

ovv

jam

Am

inveniatis (aut ;

tit

m ; def. Ag. 3 deXydrJTe] et vos optati Jiatis, id est accepti).

1.

GLMS

Am

has ut

vos auxilium

The
is

alternative auxilium

inveniatis seems to represent a v.

cocpeXrjdrJTe,

but there
(or
a)

no trace of
.

it

else-

where.

5i
;

6Xlywi>]
;

GLS m Mg;
g.

prsef.

AA m

4
;

5e]

GLMSm
by

om.

AA m

al.

vpuv ravra cpavepwaei]

GM
c.

(pavepuxret.

vpuv

0017 aldvtos which occurs several times in John vi. ( VIII. I no longer wish to live, I entreat you to as men count life.

6eXr)6els, Athan. {Op.

77

Arian.
Tjj

iii.

66

I.

p.

487 sq)

6 vlos

OeXrjcrei

BeXeTai

rrapa tov irctTpos Tavrrj kol

fulfil

my
I
;

desire, that

God may

fulfil

avTos dyaira Kai BeXei kcu Tip.a tov irarepa, Greg. Naz. Oral. xxix. 7 (1. p.
527)
77

yours.
effect

have written

briefly to this

to

pLev

civtoi)

BeXr/crav, to be

but Christ, the unerringmouthpiece of the Father, will show you that I speak the truth. Pray for me, that I may succeed. I write not this after the flesh, but after the will of God. If I suffer, it is your favour if I am rejected as unworthy,
;

The passive occurs not very commonly of things (e.g. Epict. Diss. iv. 1. 59), and still more rarely
6eX-q6ev.
crcocppcov els

of persons (e.g. Clem. Horn. xiii. 16 to deXeaOai TrpoCpao-eis ov

77'

Trape^et 77 rw avTrjs avftpi' 77 acocppcov V7to eTepov 6eXop.evr] XuTreirai).

From

it is

your hatred.'

this passive use

comes the

QcXijtos,

I. koto. avdpasrrovs] i.e. 'according to the common, worldly, conception of life'; comp. Trail. 2 cpaiveade

p.01

ov

Kara dvOpconovs
'

{covres

(with
to live

which has a place among the aeons of Valentinian mythology (Iren. 1. 2). in a brief 6V oXlycov ypapLp.a.TG>v] letter'; comp. Polyc. 7. So oY 6X1i.
'

the note).
tovto]
this desire of

ycov,

Pet. v.

12,

Ptolem.
xxxiii.

ad Flor.
;

mine

in Epiph.
Xecoi/,
5.

Haer.
xiii.

81a /3pa-

no longer the common

3.
l

OeXrjdfJTe]

i.e.

may

be desired,
xi.
el

favourably,

may by God

'

life of men'. vno tov Qeov be looked upon comp. Clem.

;

Heb.
eV

22.

w
77

k.t.X.]
yvoopLrj

So
in

He

is

styled

tov ncnphs

Ho7n.
ov
a7ToXfj

25
rj

8e kol p.eTa to KXrjdrjvai

OeXei?

(Spabvveis,
r<w
pirj

dinaiq

Qeov
p.rj

Kpicrei,

SeXijcrai

Kphes. 3. 8. Comp. Ephes. 3, yveopirjv Qeov] Smym. 6, Polyc. 8. The expression itself does not occur in the N. T. (see however Rev. xvii. 17).

vm]
eypa\jsa,
crctTe'

TO THE ROMANS.
d\\d Kara
yvu>fJLr\v

229
idv 7rd0to,
t)6e\}j-

Qeov.

eav dTTO^OKLfjLacdw ,
MvriiuLOveveTe

e/uia'ricraTe.
ty\

IX.
Cvpia
fjiovos

ev

7rpo(rev)(r)

vjuuSp

tiJs

iv

KK\rj<Tias, rjTis dvTi i/uLOV 7roi\xkvi too Qeco xptJTar

'

avniv
iyco

Iricrovs

XpiGTOs

e7ricrK07rri(Tet

Kal

r\

vpiuv

ay

dirt],

Se

yap d^ios
al. g.

el/UL,

a\<jyyvo\xai e avrcov Xeyecrdai* ouSe (hv ea'^aTOS ovtwv Kal eKTpco/uLa' aAA'
5
dX-rjdQs]

ravra g; vobis manifestabit haec L.

7 iv Trvev/JLaTL
;

GLA;

om.

Am S m

def.

rd yvd^v] GLS m Mg dum vohmtatem A m

.

ayiy] [g]; spiritu sancto spiritu et voluntate

ydeXTjaaTe]

A; om.
;

GLA m S m M.
et
;

/ca-

A secundum spiritum GLAA m S m yiyair-qaare

;

secun;

def.

M.
use the

10 irpoaevxfi]

word
;

evxv-

yap]
def.

G
M.

ou

yap g

14
;

The genuine Ignatius does not anywhere ovde I 5 nal g; def. M. 3 ^] GLAA mSm non enim L quia non A quoniam non A m non S m sum el/xt, dittos g agio's elpu] G (but writing fai for el(j.i)
;

GM

euxv g

dignus

def.

M.
In

riOekrjvaTe] 'Ye have done me the favour which I asked'. It is best not to understand to Tradeiv, but to refer T]0e\rio~aT to the preceding iav

noLfxevi

k.t.X.]

connexion with

7n<TK07rrjai

sents a

follows, this preclose parallel to 1 Pet. ii. 25

which

e7veo~Tpa(j)r]T

vvv eVt rov noipeva nai

y\rv\ojv

vpels 6iKr](Tr)T.
9.

enio-KOTrov

tcov

vpaiv

(comp.
:

anoboKiiiao~6(d\

See

Trail.

12

iva

jjlt)

IX.

ddoKipos evpedco (with the note). 'Pray for the Church of

Pet. V. 2 7roipia.vaT...e7n,(TK07rovvTes, but 7naK07rovvTes is very doubtful)

I

see also Ezek. xxxiv.

'

1 1

sq.
its

Syria whose only pastor now is God. Jesus Christ will be its bishop He and your love. For myself, I am not worthy to belong to them but God has had mercy on me, if so be

12.

e7ncrK07rrjo-ei]

be

bishop^:
eVeo-Ko-

comp. Polyc.
Trarpl
'h]o~ov

inscr.

pdXXov
rat

Tvqpeva viTo Qeov,

and Magn.

ra>

Xpiorov

rravrcov

iiTLo-KOTTcp.

shall find

Him

in the end.

Saluta-

is

from myself and from the brotherhoods which have received me as Christ's representative, not as a for even those mere passer by churches which lay out of my path
tions
;

The office of Jesus Christ here identified with the office of God in the pastorate of the Syrian
Church.
7;

vp.a>v

ayaTrq]

See the note

k.t.X.]

on

Trail. 3. ovde yap 13.

enel 7TiarTcov.
'

a&os

went before
10.

me from

MvTjuovevere

k.t.X.]

city to city'. For this

note on Ephes. 21
14.
KTpcop.a]

o-x aTOS

See the wv tu>v

birth \

injunction, which occurs in all the four letters written from Smyrna,

an immature

The word,
is

see Ephes. 21.

11.
rjris]

obviously suggested
9,

occurring in this context, by 1 Cor. xv.

'seeing

that

it\

thus
:

eo-x aTOV

ndvro)V, wo-nepii t<o

elpi

giving the reason for their prayers see Philippians iv. 3 (note).

eKTpcopan, ScpOrj teapot iyu yap twv drroordX coi/, os 6

iX&xio-Tos

ovk

230

THE EPISTLE OF IGNATIUS

edv Oeov eTTLTifx^y\

[IX

riXerj/ual t*s elvai,

da-Tra^erai vixas

tc efxov Trvevfxa Kal

jUiPcov ixe
2
kcli

dyaTrt]

twv

6KK\ti(riwv

twv ea-

eU ovo/ua
et ecclesiae)

'Irja-ou

ws TrapoSevovTaXpLOTTov, oi>x
(so doubtless originally,
;

i]

ay&TT) twv iKK\7)<nui>]

GLSSm

but the present

text has

amor

Mg

et

amor omnium cccksiarum

in {in nomine, but els is often so translated 3 ets] cbs 2 (TOt^n "pN, not ws propter S m (probably representing els) ;

GL

A m et omnes ecclesiae A. cbs); L) A m Mg* (but v.

1.

els

as

Petermann

elpu iKavbs

KaXelcrOat aTrocrToXos k.t.X.

eKTiTpcoo-Keiv,

eeo(p6pos
inscr.)

Objection was taken to

the approved words
(3Xcop.a,

(see the note on Ephes. and cannot be reconciled with

It is
life

KTpcona, etc., in this sense, instead of

dp.(BXlo-Keiv,

ap.-

his expressions here. sible that his early

very pos-

had been
immorali-

etc.,

by

purists
;

(see

Lobeck

stained with the

ties of

common
;

but they occur as Phryn. 208 sq) early as Hippocrates and Herodotus and e.KTpcop.a is mentioned by (iii. 32) Aristotle as a common word, de Gen.
;

but at all heathen society events this expression throws a flood of light on his position and explains
the language of self-depreciation which he uses so freely. See on this point Zahn /. v. A. p. 403 sq. In the
letter of the Gallic

All.

iv. 5 (proils

773) Kvi]p.ar eWiVret TrapaKaXovp,evois

it

Trkrjcria

eKTpcop.ao'iv.

In the same sense

occurs also in

Churches, Euseb.

the LXX, Num. xii. 12, Job iii. 16, See also references to Eccles. vi. 3.

H.E.

v. 1,

the

same metaphor is twice

other writers in Wetstein on 1 Cor. For the metaphorical use com/. c.

In 4 it is said similarly applied. of some who shrank from martyrdom,

kol dyvp,vacrecpaivovro de 01 dveroip.oi toi Kal en do-Bevels, dycovos p.eydXov rovov bvvdp.evoi, cov Kal eep.r

pare Philo Leg. All. i. 25 (1. p. 59) ov yap 7re<pvice yovip.ov ovdev TeXecrcpotov (pavXov ^vxVi a &' av $ 0l<jj peiv
r)

eveynelv

npocrCpepeLV, api(3Xco6pl8ia evplaKerai Kal

iKrpa>p.ara (referring to
cocrel

Num.

xii.

12

and in rpcoaav cos deica tov dpiOp-ov 12 of others, who had before denied their faith but at the last moment
:

\o~ov Oavarco,

cocrel

e/crpcotia

eKjro-

pevop,evov e< p.rjrpas p-rjTpos), Clem. Alex. Exc. Theod. 68 (p. 985) dreA.77 Kal
vrjiTia

ttoXXtj

gave themselves up to X a P a Td rrapOevco

ovs
cos

die, eveyiveTo
p.r]Tpl
[i.e.
777

eKKXrjala],

veKpovs

eerpcoo~e,

Kal a<ppovc*Ka\ dcrdevrj Kal ap.op(pa, olov KTpu>paTa T7po(jev-)(6evTa, Iren. i. 8. 2, ev eKTpwpLaTos pioipa. The idea

tovtovs a>VTas

drroXapiftavovcrT].

of S. Paul,

in the

metaphor, as used by S. Paul

and by

Ignatius, is twofold: (1) irregularity of time, referring to an unex-

Again an echo Tim. i. 13 dXXa. r)Xer]6r]v otc k.t.X., where the words occur in a similar connexion comp. 1 Cor. vii.

dXX

rjXerjpai k.t.X.]
I

25

-qXer)p.vos virb
1.

pected, abrupt, conversion; and (2) imperfection, immaturity, weakness of growth. Ignatius, like S. Paul, we must suppose, had been suddenly brought to a knowledge of the The late story, that he was Gospel. the child whom our Lord took up
in His arms and blessed, is doubtless founded on a misinterpretation of

Oeov
1.

Kvpiov ttlutos eivai. eTriTvx^] See the note

on Magn.
2.

to ep.bv 7rvevp.a] Comp. Eftkes. 18, Trail. 13, Smyrn. 10. This again is a Pauline expression, 1 Cor. v. 4.
fj

dydTT-q]

See the notes on Trail.

3, 13-

tcov 8eap.evcov k.t.X.]

of the

The Churches Ephesians and Smyrnaeans

IX]

TO THE ROMANS.
7rpocrt]KOV(rai
jjlol

231
ty\

jap al /mr] Kara tto\iv fxe

teal
:

ty\

6Sw

Kara (rdpKa

7rpofjjov.
4
/xr}]
;

gives it, 7 being merely the sign of the accus.) [A]. S 2 see the lower note. rrj /caret adpKa]

GL2 3 A A m S m Mg om. om. gA. 5 irpoIt is translated by an imperfect in 2, and rjyov] wpo-qyayov g. by an aorist At this point 2 departs from the text of Ignatius see the or perfect in LAA m S m lower note on Tpdcfxa 8e, p. 233.

GL2A m S m M;

GM

are
also

meant

in
15,

the

first

instance;

els

6ebv ripiav is excellent

Greek

(3")

comp. Magn.

Trail. 13.

He was
time

attended about this

by

Considering the meaning of dexeo-dai. els, it cannot be assumed that those

versions which give a rendering equivalent to cos had cos in their text.
'

several delegates from the Magnesians (Magn. 2 sq), and by one at

least

from the Trallians (Trail. These churches also would be

1).

ovx

(*>$

7rapo8evovra]

not

as

in-

By rap Be^ap-ivtov he intends not only those churches which (like

cluded.

chance wayfarer, a mere passer by\ as e.g. Ezek. xxxvi. 34; comp. Ephes.
9 eyvcov 8e irapohevcravrds rivas incldev, Mart. Ign. Ant. 5 81a <iAiWcoi> napcodevev MazeSoviav (of Ignatius himself). See also napodos, Ephes. 12. On the

Philadelphia and Smyrna) he had visited in person, but those which (like Ephesus and the others) had

welcomed him through

sentatives.
3.

their repre-

other

hand Hilgenfeld (A.

as
in
'

V. p. 191

els

ovopLa] i.e.
i.e.

''having regard

to

the

name\

'because

bear

Ephes. 9, gives to to take a sense Tvapobeveiv the by-way', understanding it of one who
sq) here,

the authority of, 'because I represent Christ': comp. Matt. x. 41,

42,
6
7rpo<fjt]Tov

has deserted the true path of the

Gospel, which is par excellence 'the way', and supposing that an an-

ovop.a bexbp.evos 7rpo(pr]TT]v ... o 8exop.evos diKaiov els

els

ovopba

dcK.al.ov:

and see Buxtorf Lex.

Talm. p. 2431 for the correspondIgnatius seems ing usage of Utth. here to have in his mind the context of this same passage of
S.

intended between this bhbs Qebv and the odbs Kara crapKa mentioned in the next sentence.
tithesis is
Kara.

Matthew,
e/xe

ver.
:

vp.as

Several

40 6 dexop-evos comp. Ephes. 6

answer; though a fairly common word, never has this meansuch an ing elsewhere and (2) That antithesis would be meaningless here,
this
it

To
(1)

is

sufficient to

That

vapoheveLv,

ovras del rjp.as avrbv dex*ar6ai cos The readavrbv rbv TvepL^avra k.t.X. ing els must be preferred to cos-, be-

even if the readers of the could have discovered it.

letter

cause

(1) It is
;

the
(2)
els

more

difficult

read-

ing of the two

The
into

scribes
cos

would

naturally alter

to

produce

uniformity with the words following,

ovx

G)s

7Tapo8evovra.

Independently

reason, the tendency is to change els into cos in such cases; e.g. Potter on Clem. Alex. Strom, i.
of this
15 (p. 359) ov ... els 6ebv renp\r)<aai writes 'seu potius cos 6e6v\ though

Kai yap al p.rj k.t.X.] i.e. 'for 4. not only have those churches through which I passed welcomed me; but also those which lay out of the way, The Curetonian Syriac text, etc' as represented by one MS 2.2 omits the negative and reads 'for even those which were near to the way, It has been contended that etc'
,

this

was the
supposed

original
fact

reading,

and

this

has been alleged

232

THE EPISTLE OF IGNATIUS

'

[x
$1

X.

rpd(j)(jO

Se VfMV TCLVTCL
,

CL7TO

CfJLVpVtJS

GcpeCTLOOV

twv

dpLOfJLaKapL(TT(jov

i(TTLV

Se Kal a\xa kfxoi

\_\Jioi\

cvv a\-

\ois 7to\\o7s Kal KpoKOS,

i

to TToQnrov
di]

bvofjia,

5e]

GLSmMg;

om.
/cat)

AAm
gM;

GM

5ia g.
.

%<mv

Zk Kal]

GL; GLg
aliis

ZvTiv dt (om.
;

est or

sunt

AAm S m

apa
;

i/jiol]

before cnV

after 7roXXots

M.

dXXots 7roXXots]

GLM

7roXXcus

Kal
3

dWois g
/cat

(om. 7roXXots)
/cpo/cos

Am

For
Gg.

AS m

see the next note.

Kpo/cos]

LA m M;

(om.

/cat)

The two remaining

authorities take a different form;

as favouring the priority of the Curetonian letters by Lipsius (S. T. p.

ology,

Pearson (ad
p,oi,
i.e.

loc.)

translates

at prj 7rpoo-T]Kovcrai

But (1) The negative cannot 136). be dispensed with, for it alone gives any significance to /cat yap 'for even\ 'for also''; and (2) Though absent in one (2 2 ) of the two Syriac
MSS,

belong to me',

'which do not 'are not under my

777

jurisdiction', separating
'

68a> k.t.X.;

and so too Smith multi ab ecclesiis non mei juris et ad me neutiquam

spectantibus
in
[/z?)

irpoa-^Kovo-al

pot],

and

present in the other (2 3 ), the latter elsewhere preserves

it

is

the correct reading as against the former; see Ephes. 19 with the
note.
S.

quod in mundo restat emetiendum [777 65c5 rrj Kara crap/ca], ut mihi obviam
itinere,

hoc nimirum ultimo

irent

missi,

me

singulas

civitates

Chrysostom indeed says

of Ignatius at yap Kara rrjv 68ov noXeis navTodtv rj\ei(pov tov avvrpexovcrai
affkrjTrjv

Kal

/itera

7roWa>v
{Op.
II.

ee7rep.7rov

ingressurum honoris causa praecessere'. It will be seen that Zahn (/. v. A. p. 254) is mistaken, when he charges Smith with giving to odos
the sense episcopal jurisdiction ; but though Smith is not guilty of this error, his separation of rfj 6dcp
' '

TG>v

i(pohioiV

k.t.X.

p.

598)

but the expression diverges too far

from the words of Ignatius

to justify

the inference that the negative was omitted in his copy of Ignatius; and indeed the word awrpexovaac implies the

from

7rpoo-7]Kovo-ai

and

his

general

interpretation of the passage (in which he follows Pearson) are too

which
route.
777

did

presence of those churches 7iot lie on the actual

o-apKa\

harsh to be tolerable. Even

if this in-

terpretation were possible, Kara iroXiv

would remain an insuperable

/caret

diffi-

By

this qualifying

clause he wishes to imply, that though in actual locality they lay out of his

The only land journey which culty. on this hypothesis Ignatius had
hitherto taken
Seleucia,

was from Antioch

to

they were all his close and intimate neighbours: comp. Ephes. I u/zc5j/ 8e [eV crap/ct] eVi-

way, yet

in the spirit

15 or 16 miles (130 stades, Procopius Bell. Pers. ii. 11, I. p. 199 ed. Bonn. ; 120 stades. Strabo
xvi. 2, p. 751).

some

0-/C07TCD.
1

For the double dative

xii.

This passage is quite inconsistent with the account in the Antiochene Martyrology, which represents Ignatius as sailing direct from Seleucia the port of Antioch to Smyrna. To save the credibility of this Martyr-

comp.
rfj

2 Cor.

7 iboOri pot o-KoXoyj/

424 (11. xxxii. p. 276.
'

crapKi,

and see Kiihner

p.

375
Kara

sq),

Winer

ttoXip

k.t.X.]
',

went

before

me from city to city i.e. so as to make preparations and welcome him

x]

TO THE ROMANS.
flepl

23
'

twv

7rpoe\6ovT(jov
7tlctt6vu)

/ue

diro Cvpicu

els

Plo/uujv

ek
kccl

So^av [rov] Oeov

sunt

v/ulccs

eireyvtoKevai.
icpoKos)
;
;

oh
al.

mecum

et alii

multi fratres
(sic)

dilecti

(omitting

sunt autem

mccum
comp.

etiam alii multi crescus

Sm

yu.01]

GLA m
fie]

om. S m Mg;

Smyrn.

13, Polyc. 8.
ct

4 tQv irpoekdovTwv

qui praruenerunt

me

qui comitati stmt

seems to represent irpoeKdbvTwv comp. Luke xxii. 47) ; tQv irpoaekdovTwv (om. fxe) g ; advenientibus mecum L ; tuv (TvvekdhvTwv fioL [M]; qui venerunt A m see the lower note. 5 rod Qeov] G;
(this also
;
:

deduxerunt me S m

deov

gM.
arrival.
viii.
1,

on his

For Kara irokw comp.

4,

Luke

Acts xv.
xi. 9, etc.

21, xx.

23;

for npodyeiv, Matt. xiv. 22, xxvi. 32,

xxviii. 7,

Mark

Zahn

(/. v.

A.
it

p.

255) rightly objects to taking

as an equivalent to 7rpo7reu7mi>, a sense which it seems never to

;

were with Ignatius at Smyrna, see These delegates are Ephes. 1, 2. mentioned also in Magn. 15, Trail. For the whole expression comp. 13. Philad. 1 1, Smyrn. 12, in both which passages he says ypdcpco vpXv dm
Bovppov (the only Ephesian then remaining with him at Troas). See
also
bi
I

have nor indeed would have allowed anything

his guards like a triayeiv

Pet. v. 12 dia 2i\ovavov

vp.1v...

umphal procession.

The

of

npoayeiv here is intransitive, and the construction is the same as in npoeX6elv 10.
tive,
it

In all these inoXiywv eypa^a. stances the preposition would seem And this to denote the amanuensis.

When

the

word
'to

is

transi-

would appear

to

be the case also

in

has the sense

'

put forward'

or 'to drag forward'. X. I write this from Smyrna by the hand of the Ephesians. Among others the beloved

the passage before us. But in Polyc. Phil. 14 'haec vobis scripsi per

Crocus

is

with

Crescentem', Crescens would appear be the bearer of the letter; and in Dionys. Cor. quoted in Euseb.
to

me.

believe you have already received instructions concerning those

I

H. E.

iv.

23

ttjv

irporipav

rjplv
is

bib.

KXrjpevros ypcKpelaav,

Clement

the
is

who have gone

fresh

before
I

Inform them that

me to Rome. am near. Refriendly serI write

composer of the
sent in the

letter,

though

it

name

of the whole Ro-

them with your

man
2.

Church.
d^LopaKaplaroov]

vices, for they deserve it. this on the 9th before the

See

Ephes.
2.

Kalends of September. Farewell; endure unto the end in Christ Jesus.'

inscr
3-

KpoKos] See the note Ephes.

tcop
is

4
tion

The Syrian 8e K.r.X.] epitomator here leaves the text of this epistle. He first makes up a
1.

Tpacpco

npoikdovTwv jue] No menmade of these persons else-

where.

The

letter

however presup-

sentence of his own; 'Now I am near so as to arrive in Rome'. He then inserts two chapters (4, 5) from the Epistle to the Trallians. And he concludes with the farewell sentence of this epistle, eppaxrOe k.t.X.

the Roman poses throughout that Church already possessed information

of his

proaching

visit to

condemnation and apRome; and such

some

For the names of oY 'E^eo-iW] of the Ephesian delegates who

information could only be conveyed from Syria. by a previous arrival The Metaphrast, not understanding this obscure allusion, abridges the

passage so as entirely

to

alter the

234

IGNATIUS TO THE ROMANS.

/me

[x

hjXwa-are iyyvs

Oeov

kcli

vfjLwv

ovs Trperrov
de

ovra* iravTes yap eicriv a^ioi [rod] iravTa dvavfjuv e&Tiv Kara
vfuv TavTct
tvj

Trava-ai.

eypa^a

irpo

evvea kciXclv-

SJSv C67rTiuf3piwv.

eppa)0~6e

ek reAo? ev

inrofxovri

lycrou

XplCTTOV.
i

drjXuaaTe]

brfKwaere g (but

mandastis or mandalis)

manifestatis
i

L
1)

notificate
iffriv]

Am S m
;

def.

AM.
g
;

rod GeoG]

Oeov

def.

karlv 6/uv

est vos

def.

M.

3 de]

M. GLS m g

vpuv
;

(but

om.
;

om.
dies

AAm M.
it.

Ti...2eirre{jLpplui>] txt
elic&di rplr-Q

LMg

(but <xeirTe/x(3piov in

M)

add.

Tovreariv avyovvTOv
erat

ante ix kalendas septembres, mense augnsto qui

lat.

ante ix kalendas ahekani {gr. et

The difference in the calculations in GAA m shows been made independently. S m substitutes for the clause a
Am.
undecimo
prref.
{die)

septembris, hoc est 24 augusti) that the additions have

local reckoning of time,
;

mense

ab.
;

'Irjaov Xpicrrov]

GLMg
om.
see the

add. dei nostri

domini nostri
is

Am

add. gratia domini nostri vobiscnm ovinibus

-

add.

estote

incolumes. gratia vobiscnm S m

Add.

dp.'qv

GAS m M

SLAm g.
Appx.
together with Obs. Sacr. 1

There

no subscription

in

GLAAm S m M.
see

For Sg

sense; KpoKos, to ttoO^tov

crvveXOovTcav
p.01

6vop,a, tu>v

Winer
S

lxi. p. 697,

drro "2vplas els doav

the instances in
P-

Kypke

Oeov.
1.

eypa^ra vpuv k.t.X. eyyvs pe ovtcl] This would be the case, when the letter arrived in Rome and the message of Ignatius

393

T ^

to ante

i s the Greek equivalent diem nonani Kalendas Sep-

tembres; though the construction in

Latin
4.

is

somewhat

different.

was
at

delivered.

There

is

therefore

no

difficulty in his

using such language

eppcoade'] Ephes. 21.

See

the

note

on

Smyrna;
aioi tov

see

Zahn
k.t.X.]

/. v.

A.

p. 251.
2,

ev v7rop.ovr) k.t.X.]
iii.

Comp.

2 Thess.
els

Qeov

See Ephes.

KaTevOvvai

vp,a>v tcls

Kapbias

where the same expression occurs. 2. Kara navra a.v<nravo~ai\ See the note on Ephes. 2. 3. 177 npo ewea k.t.X.] i.e. August 24. The Armenian martyrology alone has The correctly reckoned the day.
others give the 21st, the 22nd, or the The 2 1 st is the equivalent to 23rd.

Trjv

Oeov nal els ttjv vttotov Xpio-Tov. In Rev. i. 9 p.ovr}v v7rop.ovrj 'lrjcrov, the right reading is
ayaTTTiv tov
v7rop,ov7J

ev 'It/ctou. The expression apparently has the same sense here as in 2 Thess. iii. 5, but the meaning

is

doubtful.

Most probably

it is

'the

nth of Ab in the Syriac Martyrology (Mcesinger p. 26). For the common construction 777 np6 evvea
the
k.t.A.

patient waiting for Christ': comp. I Thess. i. 3 T V S VTrop-ovfjs ttjs eXnidos tov Kvpiov k.t.X., and see also Rom.
viii.

25.

In the

LXX

it is

a translalxxi (lxx).

comp.
p,ias

e.g. Plut.

npb

vcovav

Mor. 203 A rfj So also oKTceftpicov.

as Trpo
p.ias

tion of

mpD, nipn,

etc, 'expectatio',
5,

'spes', e.g. Ps. lxii (lxi).

5, Jer. xiv. 8, xvii. 13, etc.

we have such expressions

rfpepas, irpo Tpiatcovra r)p.epcov,

'one day

The commentators however more commonly

take it otherwise, 'such patience as Christ Himself showed'. The former

before', 'thirty days before', in Greek writings of this age comp. e.g. John
:

xii.

Trpo e| -qpepaiv

tov

7rao-_^a,

and

sense

is

much more appropriate here.

TO THE PHILADELPHIANS.

5-

TO THE PHILADELPHIANS.
name Philadelphia was borne by several cities (see below, p. Of these perhaps the most important was the Syrian Phila249). the Rabbah or Rabbath-Ammon of the Scriptures while the delphia,

THE

second in importance if second was the Lydian Philadelphia, with which Ignatius corresponded. But, though bearing the same name,

The Syrian city was so they did not owe it to the same person. from the second Ptolemy of Egypt, who restored this ancient designated capital of the Ammonites ; the Lydian city was called after the second
Attalus of Pergamus (b.c. 159
distinctly ascribed to the
KTLo-fjLa

138)
its

its

founder.

bore the surname Philadelphus.

rov ^tXaSeX^ov), as indeed
to

The foundation
situation

Both these princes of the Lydian city is

s.

Pergamene king

(Steph. Byz.

v.

'Atto.Xov

would

suggest.

Yet we

may be tempted

suspect an error in this statement. Joannes Laurentius the Lydian, a writer of the sixth century, himself a native
of this Philadelphia, in a
related

part of his

work which

is

not preserved,

how it was founded by the Egyptians (de Mens. iii. 32, p. 45, and this ed. Bonn., on rrjv ev AuoYa <J>iAaSeA.<iai/ Aiyu7rnoi liroXia-av) who had large notice would seem to point to Ptolemy Philadelphus,
;

possessions in Asia

Minor (Theocr.

Idyll, xvii. 88).

Philadelphia

the valley of the

south,

and

is

the

Hermus

(Plin.

Tmolus mountains, which separate the north from that of the Cayster on the washed by the river Cogamus, an important tributary of N. H. v. 30 Philadelpheni et ipsi in radice Tmoli
lies at

the foot of the

Hermus on

'

Cogamo

flumini appositi,' Joann. Lyd. de Magistr.

iii.

26, p.

218,

rr/9

238

THE EPISTLE OF IGNATIUS

rrj<;

iveyKOvcrrjs /xe <3>i\aSe/\.</>eias

vivo t<3 T/xwXid

kou Ai>3ux Kei/Aevrjs).

It

is situated in the loop which connects the valley of the Maeander with that of the Hermus, the valley of the Cayster being shut in between the

two.

Hence

the importance of

its

position, as

commanding

the

way

to

the pass between the two valleys. It is nearly equidistant from Tripolis to the west and Sardis to the east (33 miles from Tripolis, 28 from Sardis, Anton. Itin. p. 336 ; 34 miles from Tripolis, 30 [?] from Sardis, Peuting.

between Apamea and Smyrna, which Tab.), lying on the great high-road leaves the Maeander close to Tripolis and touches the Hermus near

Along this road the great king led his countless hosts on his expedition against Greece ; and Callatebus, at which he halted on this occasion, and where he committed the plane-tree to the guardianSardis.
fatal

ship of one of the Immortals,

1
.

must have been not

far

from the

site

of

It was along this same road also that the later city of Philadelphia Cyrus marched with his Greek auxiliaries from Sardis to the Maeander

Travels i?i the Track of the Te?i but no place within these limits is menp. 13 sq) ; tioned by name in Xenophon's account of his march. Descriptions of the road, and of the city of Philadelphia, will be found in Smith

(Xen. Anab. i. 2. Thousand Greeks

5,

see Ainsworth's

32 sq; Chandler Travels in Asia Minor etc. P- 33 Churton); Arundell Seven Churches p. 163 sq; W. J. Hamilton Researches in Asia Minor etc. 11. p. 370 sq ; Ainsworth
Sept.

Asiae Eccles. Not.

SCL

p.

e d(

1.

in. p.

a; Fellows Asia Minor and Lycia p. 216 sq; Texier Asie Mineure For the physical features of the region see Tchihatcheff 23 sq.
1.

Asie Mineure P.

p.

235

sq,

470

sq, P. iv. Vol. 3. p.

229

sq.

Philadelphia does not appear ever to have attained the magnitude or the wealth which its position might have led us to expect. The little
'

power' (Rev.
1

iii.

8 /xtxpav l^ets Svvafjuv) of the Christian

Church here
Hamilton

Herod,
to\lu, ev

vii.

31 i^at irapa

KaXXdr^-

Cogamus

at

Aineh Ghieul
II.

(see

fiov

rfj dri/uuoepyol fj.e\i e/c fivpU-qs

Asia Minor

p. 374),

near which the

T Kai irvpov iroievai k.t.X. Philadelphia is still famous for a similar confection,
called halva\

is

tamarisk grows in great abundance. This possible; but not so the position assigned to Callatebus in Smith's Diet, of Bible, s. v. Philadelphia, 'not far

von
1.

Hammer
stated

Gesch. d. Os-

man. Reiches
p. 27
r.

p. 220,
is

Texier UUnivers

the

Xerxes
at

by Herodotus

to

have arrived

Sardis from Callatebus

from the Maeander'; for the Maeander must be some seventy miles from Sardis
a distance far too great for Xerxes' host to traverse in the time. Cyrus took
three days,

devrepr) Ti/xepr], and as the distance between Philadelphia and Sardis is 28 or 30 miles, this would be a fair two days' march for a large army. On the other

marching

quickly
force

with

much
Anab.

more
i.

manageable

(Xen.

hand, some would place Callatebus about four hours higher up the valley of the

2. 5).

TO TKtE PHILADELPHIANS.

239

probably reflected the comparative size of the city itself. It lies indeed in a region of great natural fertility and, as is frequently the case with volcanic regions, this was especially a vine-growing country. The wines
;

Tmolus were among the most celebrated of antiquity (Virg. Geor*. But this physical characteristic was 98, Plin. N. H.\. 30, xiv. 9). at the same time its most terrible scourge. It borders on the region called Katakekau??iene, which is to Asia Minor what the Phlegrzean Plains are to Italy and in a country where every city was more or less liable to such catastrophes, none suffered more cruelly from convulsions
of
ii.
;

On this account the city itself conof the earth than Philadelphia. tained a very small population, the majority preferring to live in the country and follow agricultural pursuits. Strabo, who gives us this
expresses his surprise that even these few are hardy enough to brave the dangers. The earthquakes, he says, are conthe houses are continually gaping asunder with the shocks stant
information,
:

the architects are obliged to reckon with this fact in building (Strabo In the terrible catastrophe during the xii. 8, p. 579, xiii. 4, p. 628).
reign of Tiberius,

when twelve
I.

cities

were thrown down in one

night,

Philadelphia was among the

Puteoli marble, C.

sufferers (Tac.

L.

x.

1624).

47 see also the Doubtless these subterranean forces

ii.
;

Ann.

were exceptionally active when Strabo wrote ; but the account of a Philadelphian in the sixth century shows that the danger was not
This last-mentioned writer, Joannes Lauconfined to any one epoch. also speaks of the hot springs in this region, as connected with rentius,
its

its

volcanic energy (de Ostent. 53, p. 349, ed. Bonn.) In the age of Pliny (N. H. v. 30) this city had no law-courts of own, but belonged to the jurisdictio or conventus of Sardis (see
.

Before the middle of the next century however Colossians p. 7 sq). a change appears to have been made; for the rhetorician Aristides 1. p. 530, ed. Dindorf, speaks of the legate as holding courts here {Op.
Kvpol
rrjv

x L P OTOV ^av
;

*v

$iA.aSX<ta

[v.

1.

<iAaSeA(ia]

oWctt 77/51019

aTrdvTos

e/xoi)

see

Masson

Vit. Aristid. ib. in. p. cxviii sq).

No

great

fact epithet 'splendid' is weight can be attached to the of the age of Valerian given to Philadelphia in a Smyrnaean inscription lv I. G. $iAa8eA<cW ttoAci); nor and Gallienus

that the

(C.

3206

rfj

Xafxyrpa

again,
1

do the

titles

of the two ruling bodies in the

was obtained
...olos e<rrtv 6
e/c

city,

'the most

From

this district also

$i\a8e\<pdas
see the

KOfitiofievos

the highest quality of the commodity which the ancients called spuma nitri;
Dioscorid. Mat. Med. v. 130 a<p ? h virpov

t^s

Avdig..

For the substance meant

reff.

by

d(f>pds
s.

virpov

in

Steph.

Thes.

v. acppbvirpov, ed.

Hase

et Din.I.

240
sacred,' or
'

THE EPISTLE OF IGNATIUS

the most excellent Council,' and 'the most splendid People'

(y Upwrdrr] [KpaTtcTTr)] fiovXrj kou o A.a/x7r/3oraTos Srjfxos, C. I. G. 3416, It is more important to observe that Phila3421), imply very much.

delphia bore the name of to the city on account of

'

Little Athens.'

its

religious character.

This designation was given As the great Athens

especially prided herself on being the most 'pious' city in Greece (see the passages in Wetstein on Acts xvii. 16, 22 sq), while from an opposite point of view the earliest historian of the Christian Church described

the place as 'beset with idols' (Acts xvii. 16 KaretSoyXov) \ so also this miniature Athens was distinguished by the number of its temples

and the frequency of

etSwAwj/).

its

festivals

MiKpas 'A^T/vas IkoXovv

tyjv

(Joann. Lyd. de Mens. iv. 40, p. 75, <iAaSeA.<eiav ota Tas koprds kcu to, lepd tcov

is borne out by the not very numerous extant inscriptions found in or near the city. Among the festivals celebrated there we read of the Jovialia Solaria (Aeta "AAeia 3>iAaSeXAeta "AAeia iv ^tXa^Xcpeta no. 3428, /xeyaAa "AAeta </>ia C. I. G. 3427,

This statement

no.

3416; see Boeckh's note,

11.

p.

804

sq,

Lebas and Waddington no.

645), of the Communia Asiae (kolvo, 'Ao-ias iv <3>/AaSeA(eia, no. 1068, 3428), and of the Augustalia Anaitea (p.ydXa ^e/3a.o-ra 'Avactreia no.

3424,

i.

e.

in

honour of Artemis or Aphrodite

in

Anaitis, a Persian

and

Armenian

deity worshipped

these

parts)

while

Asiarchs,

pane-

gyriachs, xystarchs, ephebarchs, hipparchs, etc., appear in considerable

profusion.
(no.

3422)

More especially mention is made of the 'priest who seems to have been the patron-goddess
iv.

of Artemis'
of the city

(see
'

97 sq, Suppl. vn. p. 398 sq) ; and the title of high-priest,' which occurs from time to time, probably belongs to this

Mionnet

p.

functionary.
It

would seem from these

less clear

facts that

vitality in this otherwise not very important place.

it

paganism had an exceptional At the same time,

Philadelphia was a stronghold of the Jews. Church in the Apocalypse contains a reference to the synagogue of Satan,' which is further denned as those that called themselves Jews, though they are not' (Rev. hi. 9); and in accordance
is

no

that

The message
'

to the

'

with this notice the Epistle of Ignatius is largely occupied in controverting a stubborn form of Judaism which obviously constitutes the chief The peril of the Christian Church in this city (see esp. 6, 8, 9).

promise in the vision of Patmos that the Jews should come and worship
while

'before the feet' of the Philadelphian Church had been fulfilled meanbut the influx of Jewish converts had been attended with the ;

usual dangers. The intimate connexion which subsisted between Philadelphia and

TO THE PHILADELPHIANS.
Smyrna, where Ignatius made
cumstances.

241

Among
the
'

commemorate

his long halt, appears from several cirthe coins of Philadelphia are not a few which concord (o/xovota) of the Philadelphians with the
'

Smyrnaeans (Mionnet, iv. pp. 100, 108, SuppL vn. pp. 400, 401). The Anthology again contains a couplet recording some honour which Philadelphia, fxvrjfxwv -q tt6\i% cvvo/xtr;?, had paid to a statue of one

Smyrna' (Anthol. 11. p. 450). Again, an inscription at Smyrna mentions one Apollinaris, a citizen both of Smyrna and of Philadelphia, as of other places also (C. I. G. 3206). And lastly we hear of Philadelphian Christians crowned with martyrdom at Smyrna about
'Philip ruler in

the middle of the second century (Mart. Polyc. 19; see below, p. 243). The earliest notice of Christianity in Philadelphia is the passage in

the Apocalypse
this

(iii.

13).

But the language there used implies

for

that

church had already existed

fall
its

some

years at least.

In default of

back, as before (see above, pp. 102, 147), on the evangelization was due to S. Paul and his companions though here the distance from Ephesus, his head-quarters, was much greater than in the cases of Magnesia and Tralles.

any information we

supposition that
;

Unlike the churches which have come before our notice hitherto

At the bifurPhiladelphia had been visited in person by Ignatius. cation, on the banks of the Lycus, his guards had taken the righthand road which led in a more northerly direction over the Derwend
of the Cogamus pass through Philadelphia and Sardis, by the valleys At Philadelphia they and Hermus, to Smyrna (see above, p. 2).
this visit Ignatius appear to have made a halt of some duration. To once in the course of the letter. He incidentally alludes more than whose modesty and speaks of making the acquaintance of their bishop,

reserve
S.

and gentleness he

Paul, he

After the example of praises highly ( 1). It to the character of his intercourse with them. appeals

was

He of any kind ( 6). entirely free from tyranny or oppressiveness to an attempt on the part of certain persons to lead alludes
obscurely
lost time to attempt to explain.
'

him astray an

allusion which (in the absence of information) it were He reminds them that he had warned
'

them emphatically with the voice of God to give heed to the bishop and other officers of the church ( 7). He had done all that one man

He recals a disputecould do (to ISlov iiroiovv) to promote unity. held at Philadelphia when the Judaizers had pleaded the apparently deancient charters (to apx "0 against the Gospel, while he himself own witnesses clared that Christ's Cross and Resurrection were their
and superseded any such appeal
IGN.
II,
( 8).

l6

242
Nor
differs
is

THE EPISTLE OF IGNATIUS

this the only point in

from the previous

letters.

which the Epistle to the Philadelphians It was also written from a different

place.

Since the despatch of the earlier letters, the saint had moved onward from Smyrna to Alexandria Troas, and was waiting there to embark for Europe. This interval had somewhat altered the position Two persons had meanwhile joined him from the east after of affairs.
his arrival at Troas, or at all events after his departure

from Smyrna

Philo, a deacon of Cilicia, and Rhaius Agathopus, a member of the They had followed in his track, and halted at PhilaSyrian Church.

delphia.

ponents had
But

body

Here they had of the church ; but

treated

received a hearty welcome from the main some persons doubtless his Judaizing opthem with contempt ( n). From them he

probably heard of those misrepresentations of his conduct during his stay at Philadelphia, which he considers it necessary to rebut ( 6, 7).
at the same time, they brought him more welcome news also. The persecution at prayers of the churches had been heard. Antioch had ceased. He therefore urges the Philadelphians to despatch

The

a deacon to Syria, as their representative, to congratulate the brethren Other churches which lay nearer, he tells them, had sent delegacies on a larger scale ( 10).
there.

But, though the letter contains this incidental charge,

its

direct

The main burden is the heresy which purport and motive is different. It had awakened his anxiety troubled the Philadelphian Church.
during his

own sojourn

there,

and the

later report of Philo

and Aga-

the nature of this heresy was, He is attacking a form of the tenour of his letter plainly indicates. Docetic Judaism (see the note Trail. 9), but more directly from its

thopus had aggravated

his alarm.

What

Judaic than from

the
'

its

Docetic

side.

The Docetism

is

tacitly

reproved in
'

where he congratulates the Philadelphians as opening rejoicing in the Passion of our Lord without wavering,' and steadfast in the conviction of His Resurrection/ and salutes them in the blood
salutation,
'

of Jesus Christ which is eternal and abiding joy.' There are perhaps also allusions to it, when speaking of the eucharist he refers to the
'

one

flesh of

our Lord Jesus Christ

'

( 4),

and when he describes him-

flesh of Jesus' ( 5). But the Judaism is openly attacked. Jew talking Christianity, he says, If any disputant is silent is better than a Christian talking Judaism. about Christ, he is no better than a tombstone with its epitaph inscribed The Judaizers allege the ancient charters but to himself Jesus ( 6).

self as 'taking refuge in the

Gospel as the

Christ

His Cross and Resurrection

is

the one inviolable charter

( 8).

TO THE PHILADELPHIANS.

243

The prophets are to be loved and admired, because they foretold Christ The priests too are not to be despised, but the great High( 5).
all. He is the door through whom patriarchs and not less than the Christian Church, must pass to the prophets alike, Father ( 9). These heretics are described as treacherous wolves

priest is better than

devouring the flock ( 2). The heresy itself is a noxious herb, which does not belong to the husbandry of Jesus Christ ( 3). As a safeguard against its assaults he recommends here, as elsewhere, unity and obedience to the bishops and officers of the Church ( 2, 3, 4, 5, 6, 7, 8). In saying this, he merely repeats a charge which he had given them More especially they must not separate themselves from orally ( 7).
the one eucharistic feast
( 4).

No

schismatic can inherit the kingdom

of

God

( 3).

When Ignatius wrote this letter from Troas, Burrhus the Ephesian, alone of the delegates who had been with him at Smyrna, still remained He was the amanuensis of in his company (see the note on Ephes. 2).
n). be seen from the above account, that the impression of the is less favourable Philadelphian Church left by the language of Ignatius than that which we obtain from the message in the Apocalypse, where The warning with which is commended (Rev. hi. 8, 10). its
(

the letter

It will

constancy

closes was not superfluous; 'Hold fast no man take thy crown (ver. 11).' At the same time the main body of the Church appears to have been sound; and for Ignatius praises the steadfastness of their convictions (inscr.), declares that he has found sifting, and not division,' among them ( 2).

the

Apocalyptic

message

that

which thou

hast, that

'

The

next notices also in point of time are honourable to the PhiladelShe numbered among her sons eleven martyrs, who phian Church.
suffered at

155 <J>iAa8eA<a'a 'A/ifu'*) phetess of Philadelphia (y nourished early in the second century, for her name

a.d.

in the persecution which was fatal to Polycarp, are also told of one Ammia a pro(Mart. Polyc. 19). who appears to have iv

Smyrna

We

is

mentioned

in

connexion with Quadratus more especially (Anon, The Montanists claimed her as a forerunner of their 18). Eusebius but this claim the orthodox writer quoted by phetesses and occurs comis probably Phrygian, The name indignantly denies.
v.
;

in Euseb.

H. E. own pro-

monly in inscriptions belonging to these parts (see her At the council of Nica^a this Lydian Philadelphia is represented by Miscellanies 1. p. 535, Cowper Syriac bishop Hetcemasius (Spic. Solesm. On as is also the Syrian by her own bishop Cyrion.
pp.

Colossians p. 507).

n,

28, 33),

l62

244
the other

THE EPISTLE OF IGNATIUS

hand
at the

Council of Constantinople (a.d. 381) the only is the Isaurian (id. p. 37, Labb. Philadelphia which puts in an appearance both her more famous namesakes being unrepreCone. 1. p. 1135), In the meanwhile our Philadelphia has been toying with Semisented.
arianism.
(a. d. 347) there was present bishop of Philadelphia (see Labb. Cone. 11. p. 743), (Kv/oios) the name of the bishop would suggest apparently the Lydian city, though the Syrian; and at the Synod of Seleucia (a.d. 359) again, we meet with a Theodosius, bishop of Philadelphia, here expressly denned as the

At the Synod of Philippopolis

one Quirius

At Ephesus (a.d. 431) the represented by Theophanes or Theophanius Lydian Philadelphia at later councils also her bishops appear (Labb. Cone. in. p. 1086) and For some centuries Philadelphia remained a suffrato time. from time gan see under Sardis, but at a later date it was raised to an independent
Lydian
city

(Labb.

Cone.

11.

p.

922).

is

metropolitan rank, though apparently not without some vicissitudes (see the Notitiae pp. 96, 132, 156, 226, 236, 246, ed. Parthey). It was in the last struggle for independence that Philadelphia won

The strategical importance of the site, which an undying renown. doubtless had led to the foundation of the city in the first instance,
was also the cause of her chief woes.
Philadelphia was besieged by

every invading army in turn, Byzantine, Latin, and barbarian. Against For the Turkish hordes the Philadelphians offered a manly resistance.
nearly a hundred years after the neighbouring places had succumbed, The whole land beneath the sun,' writes the Philadelphia held out.
'

Byzantine historian, a star shone still in

ed. Bonn.).

was subjugated by the Turks, but this the over-clouded mid-heaven' (Ducas iv.
'

city like
4, p. 19,

It is said that

commendation and the

she was sustained in her resistance by the At length she promise in the Apocalypse.

yielded to the assaults of the victorious Bajazet, 'the thunderbolt.' But even then her fall was due quite as much to the baseness of
the Byzantine emperors as to the persistence of the Turkish invader. Philadelphia was part of the price paid by John and Manuel Palaeologus for the support of the Turk against rival claimants to the throne

of the Caesars in their

the Philadelphians to surrender

replied proudly that

The Greek emperor summoned and receive a Turkish governor. They 'they would not, if they could help it, deliver
But
it

own household.

themselves over to the barbarians.'

The

siege, aided by famine, was successful

was only a question of time. and the Greek emperors,

;

fighting

under Bajazet, were the

first

to enter the defeated city

rj

outgo,

concludes the historian, 4aA<o

3>iAaSeA</>eia

rrjs

AvoYas

7J-0A19 evvofxovfxevr]

TO THE PHILADELPHIANS.
c

2 45

E\\y]vl<s (Chalcocond. de Reb. Turc. ii. p. 64, ed. Bonn.). Probably Philadelphia had never been more prosperous than at this epoch, for it is described as 'of vast size and very populous' (Ducas 1. c.
V7rep)(0vcra
trial

Tw

fxeyeOet

endured by
1

this
,

Ottoman Bajazet

Nor was this siege the last was chastised with whips by the she was chastised with scorpions under the Tartar
/ecu

7ro/VvavSpos ovcra).

city.

If she

Timour, the conqueror of Bajazet (Ducas xvi. p. 71, xxii. p. 122). But from first to last she has never altogether forfeited her claim to the proud title of a Greek city.
' '

The
English
Gesch.

present

name

travelers, is

Allah Shehr, 'the

'

of Philadelphia, as given almost universally by The true form city of God.'

the pied or striped city (v. Hammer p. 219, not 'the white city,' as in Texier
'

however seems
d.

to

be Ala Shehr,
1.

Osman. Retches
p. 270,

EUnivers

no explanation is this Church (Rev.

the city of
sibly

Murray's Handbook for Turkey in Asia p. 327), but The Apocalyptic message to given of this epithet.
iii.

12),

God'

shall

containing the promise that 'the name of be written 'on him that overcometh,' may pos-

have led travelers and natives alike to wrest Ala Shehr into

Allah Shehr.
Revelation

At all events the coincidence with the language of the At the present time Philadelphia conpurely superficial. tains a population variously estimated at from seven or eight to fifteen
is

thousand, of whom a larger proportion than is perhaps a third or a fourth are Christians.

common

in

Turkish

cities

The number

of churches

again
1

is

differently stated, the

highest

number being
This wall
is

thirty,

and the

T. Smith Sept. As. Eccles. Not. p. 33,

;

guilty.

a mass of vegetable

speaking of this victory of Bajazet, writes 'Sola conjectura est, quam jam profero,
hujus
vestigia
stragis,

matter incrusted with a calcareous deposit, as pointed out

long ago by

Wood-

cujus
restare.

ille

author
mille

erat,

ward {Addition
Native Fossils

to Catal.

of Foreign and

adhuc

Ad

enim

quingentos ab urbe [Philadelphia] passus versus austrum crassum murum ex ossibus

procured by him

n, 1728). A specimen may still be seen in the Woodwardian Museum at Cambridge.

p.

humanis cum lapidibus gypso confusim

permistis consistentem vidi ; ilium [Bayazidem] hoc irae suae in obstinatos hosce
cives

monimentum
:

erexisse

verisimile

Tchihatcheff (P. IV. Vol. 3, p. 230 note) tells us that the Turks in the neighbourhood glory in this supposed atrocity of a former sultan. He has so little acquaint-

mihi videtur

mihi enim pene constat facinus adeo horrendum et ab omni humanitate prorsus alienum nonnisi a Turcis

ance with the writings of his predecessors, that he supposes himself to have discovered the phenomenon and unearthed
the legend, though this wall was mentioned by Smith two centuries ago, and

Rycaut also mentions perpetrari posse.' The this wall built of human bones.

Turks have enough

this

to

answer

for

but of
not

atrocity

assuredly

they were

the true explanation given by a century and a half ago.

Woodward

246
lowest fifteen
;

THE EPISTLE OF IGNATIUS

but only five or six are in

common

use, while the greater

is

number

lie in ruins.
;

The

Christian

and altogether its a vitality and influence, such as is rarely found in the cities of Asia
resident bishop

governed by a ecclesiastical arrangements betoken

community here

Minor.

The often-quoted passage of Gibbon may be quoted once again, as a just tribute to a city whose past history is exceptionally bright in the midst of the surrounding darkness. ' The captivity or ruin of the seven churches of Asia was consummated
;

monuments

and the barbarous lords of Ionia and Lydia still trample on the In the loss of Ephesus of classic and Christian antiquity.

the Christians deplored the fall of the first angel, the extinction of the first candlestick, of the Revelations ; the desolation is complete ; and the temple of Diana, or the church of Mary, will equally elude the The circus and the three stately search of the curious traveler.
theatres of Laodicea are
is

now peopled with wolves and foxes Sardes reduced to a miserable village the God of Mahomet, without a rival or a son, is invoked in the mosques of Thyatira and Pergamus and
; ;
;

the populousness of

Smyrna

Franks and Armenians.

supported by the foreign trade of the Philadelphia alone has been saved by prois

phecy or courage.
perors,

sea, forgotten by the emby the Turks, her valiant citizens defended their religion and freedom above fourscore years and at length capitulated with the proudest of the Ottomans. Among the Greek colonies and churches of Asia, Philadelphia is still erect; a

At a distance from the

all

encompassed on

sides

column in a scene of ruins a pleasing example, that the paths of honour and safety may sometimes be the same {Decline and Fallc. lxiv).'
;

The

following

is

'Ignatius to the

an analysts of the epistle. Church of Philadelphia which

is

rooted

firmly in the conviction of the

Passion and Resurrection of Christ;

greeting in the blood of Jesus Christ which is abiding joy, so long as there is obedience to the bishop and presbyters and deacons.'
'

Your bishop has

his authority

from

God and
As

exercises

it

in love.

admire

his gentleness

and modesty.
(
1).

he strung to the commandments dissension. Follow the shepherd,

the lyre to its strings, so is As children of truth, shun

ye be devoured by wolves ( 2). Abstain from noxious herbs, which are not of Christ's husbandry. Be united with the bishop, that ye may be owned by God. No schismatic
lest

shall inherit the

kingdom

( 3).

Be

partakers in one eucharist.

There

TO THE PHILADELPHIANS.
is

247

one altar, one bishop ( 4). I warn you. By your prayers I hope to be made perfect, while I cling to the Gospel and the Apostles. We love the Prophets also, for they foretold Christ and were saved through Him ( 5). Turn a deaf ear to Judaism. Whosoever speaks not of one
flesh,

one cup, of Jesus

Christ,
I

love you heartily,

and

therefore

Christ,
devil.
( 6).

is

no better than a gravestone. Flee from these snares of the thank God, that I oppressed no man, when I was with you
tried to mislead

They
I It

me

in the flesh

but the Spirit cannot be

misled.

told

deacons.

obey your bishop and presbyters and you was the voice of the Spirit, enjoining unity ( 7). I have
plainly to

done my best to promote harmony. God will forgive those who repent and return to unity. Men appeal to the archives against the Gospel His Passion and Resurrection I know no archives but Jesus Christ The ancient priesthood was good but the great High-priest is ( 8). Patriarchs and Prophets must enter through Him as the door. better. The Prophets foretold the Gospel is the crown and fulfilment ( 9).' The Church of Syria has 'Your prayers have been answered.

peace.

Send a deacon

to

congratulate them.
(

The
I

nearer churches

have sent bishops and presbyters also

10).

thank

God

that

you

their enemies be forgave a welcome to Philo and Agathopus. May The brethren at Troas salute you. I write by the hand of given.

Burrhus.

Farewell in Christ

( 11).'

TTPOC
'ITNATIOC,
Tpo\
Kctl
'lri<rov

0IAAA6A06IC.
kcli

iraQecxpopos, e/c/cA^cna Qeov

ty\

XpLcrrov
kcli

ovcry

ev <Pi\a$e\<pLa rrjs
o/ulovoicl
iyvaTLos

'Aaias,

YiXetifJLevn

n^pao-jjLevtj

ev

Qeov
(the first

kcii

TTPOC 4>lAAAeA(t>eic]

fiayvr)<nev(riv

<pi\a8e\(f)ev<ru>

word

which immebeing the displaced subscription to the Epistle to the Magnesians avrov TnaTo\rj irpos 0iAa5e\0ets ignatitis philadelphicis L* ; tov diately precedes)
;

(with the
i

number
koX\

S" in

the marg.) g
inscr.

ad philadelphenses
a 'I^croi

(the

See Ephes.

Xpiarov]

form uncertain) A. L; KvpLov 'I. X. Gg

'Ignatius to the Church of Philadelphia, which is founded on godly concord and rejoices in the passion and resurrection of the Lord greeting
:

curs with regard to the Philadelphians In the coins we have conof 'Asia.'
stantly QiXadeXcpecov (Mionnet iv. p.
vii. p. 397 sq), and once (perhaps by an error) QiXadeXcpeicov In the inscriptions too (IV. p. 103).
is

97 sq, Suppl.

blood of Christ, if she is united with her bishop and clergy whom He
in the

ordained.'

the form
deXcpevs,

most commonly $iAaC.

I.

npoc
pies the

Here the coof the genuine Ignatius and of

cbiA&AeA(}>eTc]

e.g.
;

G.
this

3206,

3424,
also

3425, 3426
vfjs,

but peyiauos

<&L\a$e~k(pr)-

interpolator's

text

agree

in

no.

3436,

and

must

taking

the

form

QikadeXcpels,

not

$i\a8e\(f)T}voL Steph. Byz., s. v. $ikaafter be\(f)eia, mentioning several

places of the name, adds 6

ttoXIttjs

^iXa8e\(pvs, to 8e QiXadeXcprjvos eVtThis however refers posX^piov. sibly not to all, but only to the last

have been the form in the mutilated inscription no. 3000. Joannes Lydus is styled $L\a8e\(pevs in the headSo also it is ings of his works. written in Nicet. Chon. Alex. vii. 16,
p.

^e^ros
(palov,

341 sq (ed. Bonn.). In Suidas s. v. we have 'HpoSorou tov 3>iAa5eX-

mentioned, the Philadelphia of Syria; for he adds outgo yap 'Icoctt/ttos k rfjs
'lovba'iKTJs

a form which seems not to occur elsewhere. The Latins comPlin.

Yet the same apx<uo\oyias. Josephus, who there {Ant. xx. i. i) uses <&i\a8\<pr)voi, in an earlier passage (xiii. 8. i) has QikadeXcpels, both
passages
referring
to

monly say Philadelfthenus, H. v. 29 (30), Tac. Ann. ii.

47.
'

N. But

Philathe version of Ignatius has delphicis (-sis),' and the version of

the

Syrian

Philadelphia.

The same variation oc-

Ad Philadelthe interpolated text phienses' while in the printed texts

'
;

TO THE PHILADELPHIANS.
dyaA\iu)[JLvri eV
5

249
dSiaicpiTtos

tw

iradei

rod Kvpiov
GL

tj/uiwv

Kal ev

Trj

dvcMTTCKrei avrov,
domini nostri A.
3
tt)s

7T67rAripo(f)optiiuLevri
:

iv ttcivti
om. g
(substi-

iesu christi

'Aaias]

urbe asiae
(sic)

tuting

iv

dyd-n-rj).

r)dpaap.ivri]

7]5paafxevq

G.

Qeov] Gg;

om. A.
(but Lj

4 dyaWiwixivri]

domini

iesu christi)
y]p.Qiv

[A] omits tov Kvpiov

tov Kvpiov i]p.wv] GL* G; dyaWo/xivy g. " g* (prob. but the Gk MSS add Irjcrov or lr)<rov xP LO ro ^)here and substitutes christi for avrov in the next clause.
it

of

Jerome
2.

Vir.

III.

16

is

'Ad
3>iAa-

the

case of Ephesus, where such

Philadelpheos.'
<J>tXaeA0ia]

The form

BeXcptia with the diphthong appears in the inscriptions (e.g. C. /. C7.

1068,
rally

3428 four
in
;

times),

the

best

and geneMSS of ancient

Ilepi o-^eS.

was unnecessary (see Ephes. inscr.). Politically Philadelphia was in Asia,' but ethnographically it was in Lydia (Dioscorid. Mat. Med. V. 130 (131) <&i\ade\(j)ias...Tfjs iv
specification
'

Avdlq, Steph. Byz.

Ptol. v. 2. 17,
rally), or in p. 628).
3.

s.

v. 7t6\ls Avbias,

writers
p.

comp. Moschop.

121

(pdoyyov, (pi\a$e\(pia in Steph. Thes. s.

&ikabe\<j)eia noXis to <pei SiSe tcora (quoted

v.,

and the Notitiae geneMysia (Strabo xiii. 10,

See the note Rom. used absolutely,
this

ed.

Hase

et

rfK^pivrj]

Dind.).

So too
II.

it

is

scanned

in

inscr.
'

Here

it

is

Anthol.

450 'E/c i\a8\(f)eir)s tjeivrj'ia comp. also Anon, in Euseb. H. E. v. 17, and Eusebius
p.
;

k.t.X.

having found mercy.' For fjdpaafjievT) ev]

see
1

construcpossibly
6,

tion

himself (speaking of this epistle) H. E. iii. 36 (though with a v. 1.). Accordingly 'it is written Philadelphea on the Puteoli marble C. L L.
x. 1624.

Polyc.

Smyr?i. 1, and (see the note).

Qeov]

opiovoia

See Magn.
k.t.X.]

with

the note.
4.

dyaXXLOfxivr]

''rejoicing

In Apoc. i. II, iii. 7, however the uncial MSS are generally agreed in the form QiXadcXcpia, and so it occurs on coins, Mionnet IV. pp. 98, 100,

in the passion] nising

it

i.e.

from

it'

and the For the prominence of

'joyfully recogbenefits derived

'the

Suppl. vii.
tion

p. 399,

C. I. G.

991

and in an inscripand with this

;

passion' in these letters, see the note on Ephes. inscr. The connexion of
'steadfastness in concord' and 'rejoicing in the Passion' is to be noticed. The Docetic teaching at once threatened the unity of the Church and
assailed the reality of Christ's death.
'

also spelling apparently it is found I have in the MSS of Mart. Polyc. 19.

therefore

retained this form, which alone appears in the Ignatian MSS. This town was one of tt}s 'Aaias]

dbtaKpiTcos]

without

Another several bearing this name. was in Isauria, a third in Egypt, a fourth (the ancient Rabbath-Ammon)
in

comp. Rom.

inscr. neTrXrjpoipevois

wavering' _ x

the note), piTos Qeov ddiaKpiTws (with and see also the note on dbtd<piTov

Thus

see Steph. Byz. s. v. Palestine here, as in the case of Tralles,

;

Ephes.
5.

3.

have been tt)s 'Aaias might for the sake of identification,

being of course the
(see Trail, inscr.).

added
'

is

Asia

'

Roman
in

province
texts in

dyaXXioipevr] ceding than with the following

pr]ixivrj.

This Tfj dvaardaei k.t.X.] best taken with the preperhaps words k.t.X., rather
na\ iv
nfirXrjpocpo-

The same words

most

however are added

For this co-ordination of the passion and the resurrection see

250
eXeer
fjv

THE EPISTLE OF IGNATIUS

'

dcnrdtyfiai

ev

al/uari

lr](rov

eo-Tiv xf> aioovios kclc Trapdfjiovos'

oo(Tiv orvv

Xpia-rov, rjTis ^.aXia-Ta eav ev evi

too eTTKTKOirw kclI toTs ctvv avTtp 7rpecrftvTpois

'Irjo-ov

Kai Sicikovois a7roBeSeiyiuiei/OL9 ev yvw^rj

Xpio-rov,
w<riv]

2 TrapdfjLouos]

GAg
1.

incoinquinatum

(fi^w^uos ?)

L.

eav ev

hi

si

in

uno simus
;

(v.

swmis)

hi

uxriv

omitted)

si stetis

in concordia A.

g* (mss, but prob. eav has been accidentally For the change of persons in AL see the lower

below

9,

Ephes. 20,

Magn.

11,

I. Smyrn. 7, 12; comp. Smyrn. There is however no objection to the

in itself

of Jesus Christ, sincerely recognised and in its practical conseis

quences,
joy.
tion.
(/. v.

the source of
is

all

abiding

construction

i:Xr]po(^opeiuBai

ev

rrj

This

dvaaraaei 'to be convinced of the

resurrection'; comp. e.g.
'

On
A.
p.

the simplest constructhe other hand Zahn

Magn.

II.

350) takes the antecedent

7re7rXrjpo(popr]p.hr]

k.tX]

being fully

to rjns to
Xuofiivrj

On convinced," i.e. of their reality. the meanings of TrX-qpotpopelv itself,

and on
ev,

be the whole sentence dyaXBut the interposition k.t.X.

ijv,

of another feminine relative

ferring
to

re-

its

different connexions with

see the

note

Colossians
ev
iravrX

iv.
t

12

7Te7r\r]po(popT]ixevoi

6eXv p.aTi,

a wholly different antecedent, and thus isolating rjtis from the words in question, seems to me

where, as here, the preposition denotes the sphere, the surroundings,

of the conviction.

Their firm belief

;

be an insuperable objection to construction, which otherwise would be very reasonable.

to
this
2.

was a manifestation of God's mercy comp. the preceding tfXeTjp,evr] koI

y8pacrp,evr] k.t.X.
I.

napdfxovos]

Comp. Ephes.

inscr-

dcnrdop.ai ev aljxaTi k.t.X.]

I

i.e.

The word doav napd^ovov k.t.X. occurs in classical occasionally writers, but not in the LXX or N.T.
els

'whom

greet as
t

ransomed with me

fxdXiaTa k.t.X.]

To be connected
;

and incorporate with Christ through

His blood,' again an indirect condemnation of Docetism. Only those
greeting who acknowledge with him the reality of Christ's passion; see below 4 els
are

with dcnrdfrfiai k.t.X. 6 avTityvypv eya> twv

rco einaKoTroi k.t.X.

comp. Polyc.
v7roTacrcrop,ev(t>v

included

in

his

eav k.t.X.] if they] delphian Christians.

'

i.

e.

the Phila-

evaxriv rov aifiaTos avTov,

and comp.
ev
ai'itart

Ephes.
Qeov,

dvaa>7rvpi]cra.vTes
I

still uses the third person, because the address of the letter is not yet concluded see 2 J oh. 1 tols tIkvols aim)?, con;

He

Smyrn.
k.t.X.]

rj8paap.evovs ev dydnrj

trasted with

ev r(S at/xart XptaroO.

The

'seeing that itJ i.e. XpiaTov, the gender of the relative being thus attracted to x a P^ as e.g. 1 Tim. iii. 15; comp. Winer
rJTts

4 tcov tckvcov aov. has occasioned the substitution of the first or second
difficulty
p,dXi(TTa ev evi axriv in

ver.

at/xa 'l-qaov

person in the versions, and the reading

the inter-

xxiv. p.

206

sq.

For similar

in-

stances of attraction in these epistles see the note Magn. 7. The blood

See the upper note. This sentence a warning against dissension is a sort of after-thought, which deranges the whole of the
polator's text.

TO THE PHILADELPHIANS.
5 oi/s kclto.

251

to

ihiov deXvfJia <TTt]pi^ev ev (iefictKjocrvvri

irvevfJuxTi.

tw
hi

dyict)
I.

avTOv

Ov
3

7ri<TK07rov

eyvcov ovk dtp' iavTOv ou$e

note.

crvv

clvt<]

GL
;

om. Ag.

5 ous]

GL

6s [g] 5s

(adding

rrjv iKKX-rjaiav k.t.X.

afterwards)

qui

A
;

(adding nos afterwards).

Thus
ovk]

seems to

have been an early corruption, which obliged

in different

Ag

to supply the object to iar-qpi^ev

ways.

de\T)p.a]

(3ojj\r)/j,a

g*.

qvx G.

subsequent passage.
771/

After the words

Father and of Christ.

ness overwhelms
others
for

dandCo^aL k.t.X. would naturally have followed kcu evxopai nXelaTa

Xaipetv (comp. Magn. This however inscr.).
inscr.,
is

me

His gentlehis silence is

more powerful than

;

Trail.

he

is

the speech of attuned to perfect

forgotten;

harmony with

the

commandments,

there
as

is

no opening benediction, such

;

we find in the other six letters but instead of this Ignatius runs off into a justification of the Church officers
thus accidentally mentioned (dnodedeiypevois into a eulogy of the bishop (ov eVtk.t.X.),

Therefore like the strings in a lyre. I praise and bless his godly mind,

knowing
its

its

virtues

and

perfections,

calmness and forbearance, which

7.

are of God.'

and more especially

*Ov
to

eTTLo-Konov]

The

relative

refers
(tk6tt(o;

(tkotvov eyvcov).
'

the previous avv tw eVibut the antecedent being so

designated] 'appointed to office'; comp. Susann.

4.

dirob'edeiyp.evois]

distant, ttIo-kottov is

the reference clear.

added to make For the cause

/cat dnedeixOrjo-av bvo 5 k tov Xaov Kpirai k.t.X., classical usage.

irpeafivTepoi

mon
by

a very comThis word

refers to the

the

human

nomination or election agents whether the

of the derangement in the sentence, which has given rise to this awkwardness of expression, see the note on fidXio-Ta k.t.X. above. The inter-

polator has
struction,

straightened
vp.cov

the

con-

congregation or the officers of the Church as the following words ev

Qcaa-dp-evos

tov eVt-

ctkottov eyvcov K.T.X.

yvcoprj k.t.X.

show.
i.e.

ev yvtofxr)]

'with the approval

ol eTrio-Konoi. oi

of

comp. Ephes. 3
to.

had passed through eyvcov] Ignatius Philadelphia on his way to Smyrna ; see above p. 241, and 6, 7 (with the
notes).

kcltci

iripaTa

Xpto-ToO yvafin ovs KaTa k.t.X.] 5.

6pia6evTes ev Irjaov elo-lv (with the note).

i.e.

There

is

no indication

in this

letter or elsewhere,

that the Philaat

Christ con-

firmed and established in their office the persons so appointed through human agency by the gift of His
is

had visited him delphian bishop with the delegates of other Smyrna
churches.
ovk dfi eavTov
reflexion of Gal.
k.t.X.]
i.

Holy Spirit; opposed to the

I.

where t6

ovk

'foiov

6eXrjp.a

An obvious aV dvdpconcov

dnoSeitjis of

man.

'I

know

well that your bishop

office to

note ovde tV dvOpcoTTov, where see the on the difference of prepositions.

does not owe his

any human

of vainappointment or any spirit love of God the glory, but to the

Neither did he himself originate nor did other men confer (did), (otto), the office which he held.

252

THE EPISTLE OF IGNATIUS

Tr\v

[i

dvdpcoircdv KKTrjo-6ai

SiaKOViav Ttjv eU

to kolvov

dvrJKOVcrav, ovfie

Kara Kevolo^iav, d\X

'lti<rov

ev dyairn

Qeov

jraTpos

Kctl

Kvpiov

XpKTTOu'

ov KaTa7re7r\r}y^aL

ty\v e7rieiK6iav, os atyociv 7r\eiova

hwarai twu \a\ovv5

twv
i

(TwevpydfjaorTaL
dicLKoviav]

yap reus evToXais, ak xP^ aLq

;

Gg

administrationemlL
is

= olKovofxlap)
oiKovojxlav.

A. In

There

no reason

to

suppose (with Petermann) that

dispensationem {domus-ad?ninistrationem L read

whereas
in

8icu<ovLa is

Smyrn.

12,

otKovo/xia elsewhere {Ephes. 6, 18, 20) is always dispensation rendered by ministratio in 10 below, Magn. 6, by ministerinm and by this very word administrate in Hero 9. On the other hand

the rendering of

A
in

was substituted
a bishop.
decet

some
;

certainly implies oiKovofiiav, and we may suppose that this word texts, because diaKouia seemed an unfit term to apply to
this

quae

tov G, and to] gL communem hominem. eyeipavTos

k.t.X.
[g].

was

also the reading of A,

. .

which translates
;

2 Qeov

.Xpicrrov]

irarpos

tov

4
{rationales)
1

wXelova]
;

GLA T. GL rrXiov
;

X. g;

/cat

deov

al.
;

A.

t&v XclXo6vtwv] qnam loquentes

irXiov XaXovvTcov

t<2v

parata XaXovvTcov

GL

twv

g* (the

Gk

mss, but

om.

irXtov).

The Armenian word means

its

properly 'persons gifted with \670s,'

1.

i.e.

'speech, reason, intelligence,' and

em-

eiS

TO

KOIVOV

K.T.X.]

CoiTip.

There

is

an oxymoron
is

in

narcme-

S?)iym. 8 t&v avqKOVTUiV els ttjv eKKXrjFor the expression dvrjKeiv eh o-lav. see the note on Clem. Rom. 45. The verb takes a dative in Clem. Rom. 35
to.

n\r]yp,ai,

since enieiKeia

the quality

to reassure, not to dismay. Similarly in the following clause silence is said to

avrjKOVTa
tcov

ttj

d/xco/xco
ttj

fiovXr,o-ei,

lb.

be more eloquent than speech. Comp. Ephes. 6 oaov fiXeirei tls ai-

62

avrjKovTOiv
v.

6prj(T<eia

r)p,6Jv,

Herm. Sim. o-Teiq, and so

2.

avrjuovarav
'

tj}

vq-

yu>VTa eTricniOTrov, TrXeiovats avTov cpoSee the note there. (3 e icrdco.

in Polyc. 7. nor with ovde KaTa Kevo8oiav] vain-glory? Add to this the expres-

sion in
o-eTe,

8 firjSev kclt epiOe'iav TTpaaand for both combined comp.

So Carlyle says of os o-iywv k.t.X.] Cromwell {Life and Letters, Introd. more his c. still 2) 'His words silences and unconscious instincts, when you have spelt and lovingly

Phil.

ii.

fxrjbev kclt

Kevodogiav.

For the

epideiav p,r]de Kara different mean-

deciphered

words
the

will

these
of

also

out of

his

in several

ways reward
man.'
5'

ings

of

Kevobo^ia
11.

see the

note

on

study

an

earnest

Magn.

Comp. Aristoph. Ran. 913

ecrtycov.

sq. ol

Qeov] The subjective genitive, as the antithesis to ovk d^' eavTov k.t.X. suggests comp. Trail. 6. God's love conferred the office upon him. The
;

Kai p,e

AIO. eya> ' e^aipov ttj crianrfj tovt eTepirev ov% t/ttov t) vvv ol

XaXovvTes.

The interpolator and transcribers have enfeebled the ex-

genitive

is

perhaps objective in Rom.

inscr. (see the note).

3.

pression by inserting nXeov or p-aTaia. The editors have retained the latter,

ov]

SC tov eniaKonov.
'

apparently without misgiving.

5.

modesty, moderaSee the notes tion, forbeara?ice?

4.

imeUeiav]

awevpv6p.io-Tai\
1

harmony with
. .

on Clem. Rom. 58, Ign. Ephes.

10.

.npeafivTepiov.

is tuned in comp. Ephes. 4 to .ovT<as avirjpixoo'Tai ru

'

i]

TO THE PHILADELPHIANS.
$10

253

Kidapa.

juaKapi^ei

jjlov

y\

^v^ri
kcli

Tr\v

ek Qeov av-

rov

yvcdfiAriv,

einyvom evapeTOv

TeXeiov ovcrav, to
ev
ttclcd) eiri-

a.Kivr]TOv avrov Kal to dopyr]TOv eiKeia Qeov (^WVTOS.

ployment here
text.

[at/rot/]

The

is a proof that the translator had' neither ir\hv nor evidence of 1 seems to show that irXtov was omitted in the

ix6.ra.La.

in his

original text of
est

g.

See the lower note.

g;
Concordes

5 o-vvevpidfiiarai]
estis

pattens

est et

concordans

<xvvripiJ.o(TTai

(avvevpvd/j.i.ade?)

L*.
rrj

xP 5a ^ KtOdpa]
KiQdpa g.
Trail. 8.
al.

GL;
6
els

chordae citharae (xopdal Kidapq or ia6dpai)

Qeov]
Xeiov]

A
G
;

xpSal
v.
1.

GLg

divinam

(evdeov

?)

comp. the

in
;

7 rk-

reXeiav g.

8 avrov sec.] of

om.

Lg

A.

9 jfivros]

GLg.

The rendering

is scio

conturbatur

et irascitur

sed vivit

quod perfecta est (om. evaperov) ea et non unqnam omni hianilitate cum deo [per deum). Petermann

suggests that the translator read wu for fovros, or that he misunderstood the Syriac KTI KiTPfrn 'dei viventis/ separating the last word and interpreting it vivit. But a third solution seems at least as probable. May not the Syriac translator himself

have separated favros from Qeov and connected

it

with avrov

See the lower note.

eVi(r>co7ra),

cos

xP^ ai

<f-0apa.
is

Here
not
so

reXetov]

Here an adjective of two

e.g. Plat.

however
clear.

the

metaphor

terminations, as

Phaedr.

p.

not easy to see in what sense the harp as a whole can be said to harmonize with the several strings; and, even if this difficulty were waived, the application of the metaphor is not good. Perhaps we should read ^opSal KiOapa, as some
It is

Leg. x. p. 951 B, Aristot. Eth. Nic. vii. 14 (p. 11 $3), Pol. i. 2 (p.

249

c,

1252),

and

frequently.

Compare

8fj-

Xos [Clem. Rom.] ii. 12. In apposition to to dKivr/Tov k.tX.] ttjv els Q. avrov yvcoprjv, as explaining

authorities
\als,

suggest.

For

rals

evro-

Ignatius here runs into Stoic phraseology (see the note on evaperov
it.

used absolutely, see the note on Trail. 13. If the lexicons may be trusted, not only is crvvevpvdp.ieLv
a
a-rva^ Xey6p.evov,

pioo

nor

but neither evpvO(Tvvevpv6p.os occurs elseQebv

k.t.X.']

where.
6.
ttjv els

The same
7
:

For dopyqros see the note on Clem. Rom. 19. Qeov a>vros] i.e. inspired by 9. a living God.' There is not however much force in the epithet here, and perhaps (covtos should be separated from Qeov and taken with avrov,
above).
'

expression
Polyc.
7.
I

occurs

Rom.

comp.

as the

Armenian Version suggests

(jov ttjv ev Geo) yvcofxrjv.

comp.
d>vres.

3 Iva coaiv Kara, 'ir/crovv Xpicrrov

evaperov] in

occur in the

The word does not LXX or N. T., but is

Mace.
rcov
It
xi.

II.

found Clem.
els

5,

and

in

truth,

'Therefore as children of avoid dissension and false-

Rom. 62
fiiov.

coCpeXipwraroov
is
;

evaperov

word with the

p.

Stoics

a favourite see Phryn.

2t(o'l<o1s

328 (Lobeck) irapa rols

Where the shepherd is teaching. there let the sheep follow for many wolves are prowling about, ready to seize the stragglers in the race of
;

KVAcXcTrai rovvopa, ovk ov dpxdiov,

with

God.

But they

will

have no place,
5

Lobeck's note.

so long as you are at unity.

254
II.
(TfJLOV

THE EPISTLE OF IGNATIUS

TeKva ovv
[(pcoros] dAridetas,

["

(pewyeTe tov

/uepi-

Kal tccs KaKoSidacrKaAias'

0)5

ottov Se 6

iroifxriv io~Tiv,

6KeI
I

7rpo/3aTa aKoAovdeiTe'
;

ttoWol yap Avkol dio-

GLA Dam-Rup 5 ws Tinva g. 0wrds akrjdelas] GL* (but a v. I. g Dam-Rup; Incis et veritatis A. It is clear therefore that 0wr6s aXrjddas The remedy howis older than any existing authorities, though probably corrupt. 2 5e] G ever is not to insert a Kal, as is commonly done see the lower note.
TeVva]
et)

inserts

has /ih) g (but the Casanatensian transcript

ttjtl] evwTTjri

Dam-Rup

G.

oi>x ^ov<riv]

Gg

non habent

autem L; et A. non est Hits ;

it

5 evo-

(but the

freedom elsewhere used by

1.

A in

translating the Syriac future deprives

of weight).

TeKva

k.t.X.]

TeKva (pcoTos oc;

7roifxr)V Tctis

dXr)6eiais.

ovtco

yap

kXocis,

curs,

Ephes.
xvi. 8,

v.

viol

[tov] cpcoTos,
1

cos
tc3i>

oi

Luke
5.

John

xii.

36,

Thess.

v.

otov Xvkos cipndo-y ti TrpofiaTcov avTcov Kal ovtoi de 7rp6noifxeves,

:

The reading

of the

Greek MSS
articles

/3ara clcriv ol inro o~ov dpx6p.evoi

lb.
i.

comp.

4>u>t6s dX^deias, 'of

the light of truth,'

definite

3.

7 ol p.ev...XvKois 6p,oioi yivop.-

cannot stand;

for

6a,

would almost certainly be required. The text might be mended by inserting a Hal, as the Armenian Version gives 'light and truth.' On

ol 8e

amo-Toi Kal enl^ovXoi Kal fiXafiepol' Xeovaiv k.t.X. Rhodon (in Euseb.
v. 13) calls

H. E,
Xvkos,

Marcion

Uovtlkos

and

at a later date
'

it is

not un-

common

as a designation of heretics.

such a point however a version has weight, since this would be a very obvious expedient for a transI am lator. disposed to think that
little

d^wmo-Toi} specious, plausible, deceitful] as in Polyc. 3 (where however the bad sense is not so directly

prominent)

comp. Trail.

6.

<arato-

Ticva dXrjdeias

was the original reading of Ignatius and that <pu>Tos was

;

intended as a substitution or a gloss or a parallel, suggested by the familiar scriptural phrase tckvo. (viol)
first

the note). Suidas distinguishes between the earlier and later sense of this word, 'hgionio-Tos
TTio-Tevopevoi (with

ov%i o

KaTanXaaTOs Xeyerai

vtto

tcov

(fxoros.

TraXaicov Kal TepaTeiq xP^H-^vos, aXX' 6 7TL0-T0S Kal 8oKip.OS KO.I For dl6xpC0S.

So again 3, 7, 8, nepio-nov] Smyrn. 8. The word occurs both in the lxx, and in the N. T. (Heb.
ii.

this

later

and

bad

sense

comp.

Epist.

ad Diogn.
Kiva>v

8 tovs kcuovs koI

XrjpcodeLS

Xoyovs anodex?) T & v

4, iv. 12),
2.

but not in this sense.

KaKodidao-KaXias]
ii.

See

[Clem.

d^ioTriaTcov cptXoo-ocpcov, Lucian Alex. 4 7ri6avr]v Kal d^iomaTov Kal vnoKpiTiktjv

Rom.]
3.

IO KaKodidao-KaXovvres, with

tov (BeXriovos, Charito

iv.

efivrj-

the note.

p.ovevo~e KaXXiporjs dt-LOTricrTco tco 7rpocrconco

29

So S. Paul, Acts xx. Xvkol] Xvkoi /3apty. .fir) (j>eid6fievoi tov

.

(comp. ib. i. 4), Apollon. Euseb. H. E. v. 18 Qep.icrcov 6

in
ttjv

noifiviov; comp. ttigtol there is

John

x. 12.

In
of

a'to-

a^LomaTov

nXeovei-lav

-qp.cpLecrp.ivos.
ii.

perhaps an allusion
clothing'

So too
13-3

di-iomo-Tia,

Joseph. B. J.

to
vii.

the
15
i.

'sheep's

Matt,

7ravTa7racrtv

vn

at-tomo-Tias f\o~av

(comp.
praef.
1,

Iren.
p.
4).

Clem. Horn. xi. 35, Clem. Alex. Protr. 1.

iii.

dvevperoi,

Tatian
i.

ad

Graec. 25 KeKpaII.

ya>s dTjp,oo-ia p,eT

d^ionicrTias, Aristid.

For the metaphor see also

22. 35

Art. Rhet.

Epictetus Diss.

4 {Op.

p. 745,

ed.

ovv

et;

Dind.)

dio7rio~Tias di

ml

to eVtKarq-

"]

TO THE PHILADELPHIANS.
nlovrf KaKtj

55

ttictoi
5

alxfJiaXioT trover iv

tow
tottov.

d\X

deolpofdovr

ev Tt evoTr\Ti v/uwv

ov^ e^ov&iv

III.

'A7T^eo*6e tcou kcckcov fioravwv, ao-rivas ov

'Irjcrovs

yewpyel
6
^

Xpio-ros, Sid to
;

/ut)

ehai aurovs (pvTelav

'A7r<?xe<r0e] GL [Dam-Rup] ; add. odv g jam {ergo) A (prob. representing ofo, be not an insertion of a translator or of a danvas ov yeupye? scribe). 'I. X.] GL; aarivas 'I. X. ov yeupyei g; wv xP^tos Irjaovs ov yeupyet Dam-Rup (so the MS, but Lequien omits ov); quas dominus noster iesus christus non plantavit A
if it

(omitting the rest of the sentence). read avrds) Dam-Rup; ipsos L (not
therefore

avrovs]

Gg*

(mss, though edd.

ipsas, as

commonly

given); def. A.

There

is

no authority

for avrds.

(pvreiav] <pvriav G.

^evhtcrOai (with the whole chapter, which treats of a^iomo-rio. in all its

the Christian

8p6p.os,

which occurs
Paul;
see the
also
ii.

so frequently in

S.

forms)

and a^Loitio-Tuts, Polyb.

iii.

33.

note

on Rom.

2,

17 Tola dumio~TG>s fyevhopevois (comp. xii. 9. 3, xxviii. 4. 10), Tatian ad Graec.

Clem. Rom.

6, 7,

and comp. [Clem. Rom.]

J.

2 af-ioTvio-Tcos TJo-oorevcraTo, Joseph. I. 25. 2, Anon, in Euseb. H.

B. E.

The idea. here is (with the notes). much the same as in Gal. v. 7 eVpe^erf Kakdos'
rts

vpas eveKo\^ev

The

In this sense the word differs from mdavos, as implying a show of severe honesty or downrightness.
v. 16.

6eo8p6p.os occurs again Polyc. 7, but in a somewhat different sense,

word

'God's courier.'
5.

It is

frequently found however in a

in late writers, e.g.
i.
i.

iv

'

rf)

evoTTjri

K.r.\.]

So long
5

good sense, even

as you are united, they will find no

Joseph, c. Apton. Clem. Alex. Stro?n.

6 (pp. 442, 445),

1, 20, ii. 37, 2 (p. 327), ii. 5,

vii.

8,
it

(p.

862).

place for their machinations. III. Beware of these false teachers, as of noxious weeds, which were
'

The manner
bad sense
Alex. Paed.
elvai
vfjvai.
rjfias

in

which
11

will
iii.

a appear from Clem.

slips into
(p.

302)

fxfj

\16vov
(pa-

not planted by the Father and are not tilled by Christ. Not that I found any dissension among you, but on

dXka km d^ionicrTovs

who belong
;

the contrary purity of faith. Those to God and Christ attach

;

the bait 4. rjbovfj KaKfj] This is which they hold out to their victims
see the parallel

passage

Trail.

6,

themselves to the bishop and those who repent and enter again into the unity of the Church, are owned
too,

where the same phrase occurs. alxna\G>Tiovo~Lv] As in 2 Tim. 6; and so Iren. 1. praef. 1 ia
navovpyas
i.

by God and
iii.

live after

Christ.

Be

not deceived.

No man who

follows

rfjs

crvyKeKpoTrjfxevqs TTiOavoT-qros

avrovs (comp. id. quoted by Pearson. In all these cases it is said of the machina...al)(p.a\G}Tiovo~iv
3.

a leader of schism can inherit the of God. He, who adheres to a false doctrine, dissevers himself

kingdom

6),

from the Passion.'

6.
'

tions of heretical teachers.

6eo8p6p.ovs]
It
''the

note on
in

fioTavuv] Trail.

6,

See the weeds? where the same

run?iers
is

the

stadium of God,' who

dywvoderrjs.
is

the great the metaphor of

metaphor occurs. 7. yecopyel] Comp.

John
I

xv.

6 TraTTjp fxov 6 yecopyos iariv,

Cor.

iii.

256
TrctTpos.
Slv\lctjui6u.

THE EPISTLE OF IGNATIUS

ovx otl reap
octol
vfjilv

[in

/uepicriuLOV

evpov, aXh! airo-

yap Qeov
eirl

eariv Kal 'Iricrov

ovtoi

fj.Ta

tov

eTricncoTrov eicriv
ty\v
'iva

Xpio~TOv, Kal b(TOL av ixeTavor]-

crai/re?

eXdoocriv

ovtol
1

Qeov eaovTai,
irarphs]

evoTWTa Tr\$ e'/c/cA^cnas, Kai waiv Kara 'lt]crovv Xpio~TOV

air 08 ivXiapov"] abstractionem
;

Gg;
of

rod irarpos Rup.

(comp. Rom.

inscr. awodivXiape'vois, translated abstractis)

air 8 lv\l a phov

The rendering

is

signifies colare (divXLfciv, e.g. Pesh.

explained by Zahn Matt,

s.

I. v.

A.\>. 270.

G; clamor A; def. g. The same Syriac root ??)Z

'Irjcrov

xxiii. 24)

and clarum sonitum reddere; see

Xpiarov]
1

Bernstein Lex. Syr. Chrestom. dei stmt ; xp l(rro v e LcrLV [g]

v.

1 Qeov elaiv nal

GLS^

'

6 adeXepol pov]

GLS Dam-Rup
X

Anon Syr x

9 Qeov

yeeopyiov...eare.
is

Here
as

the

planting the field and as sending Christ to

till
it.

Father

represented

I found? This implies that Ignatius had himself visited Philadelphia; see above p. 241, and the notes on I ov eTvio-KOTrov eyvcov, 6
'

evpov]

avrovs]
ers,'

i.e.

'these heretical teach-

on

e(3cipr]o-a

k.t.X.,

7 eKpavyaaa per-

who

are intended by the Ka<a\

at;v cov.
'

Poravai.
avrovs,
;

note) the masculine

is certainly avrds (see the critical and the sudden change to

The reading

aTro()ivXi(rp6v] ''filtration?

See the

not

is

the

same here

as in

the parallel passage, Trail. 11 (pevyere ovv ras teams Trapa(pva8as...ovroi

note on Rom. inscr. a7ro8ivXiapevois dno navros aXXorplov ^pQ)/xaro$-. The false teachers had been at Philadelbut the Philadelphian Chrisphia tians had strained out these dregs
;

yap ovk elaiv (pvreia

Trarpos.

(pvreiav narpos] Matt. xv. 13 rrao-a

reference
(pvreia,
-qv

to

of heresy. They had separated thembut this selves from the heretics
;

ovk

separation
'filtering,'
2.

parallel
cited.

eqbvrevaev 6 Trarrjp pov k.t.X., as in the passage Trail. 11 already

deserved the name of rather than of division.'

'

Qeov

elaiv]

For

this

phrase

There

is

also doubtless

an

in-

direct reference to the parable of the tares sown by the Evil One, Matt,
xiii.

see the note on Ephes. 5. Kara 'irjaovv k.t.X.] 5.

So again

Magn.
Ephes.

8.

Similarly,

This reference has been 24 sq. seen by the interpolator; for to the

vicrpov fjv
8,

Magn.
(r\v

IO,

Kara xP l0~ Tia Kara Qeov ijv

rjv

Kara dXrj6eiav

Ephes.

6,

words
rrarpos

diet

to

pr}

ciuai

he

adds

avrovs (pvreiav dXXa cmeppa tov

TTOvrjpov.
i. ovx on] This sentence must be taken as parenthetical. Ignatius guards against appearing to censure the Philadelphians in what he has said. The words 00-01 yap k.t.X. are connected with the previous senFor this cortence, ao-Tivas... Trarpos. rective oi>x Tl see the note on

Magn. 9, Kara lovdaierpov ijv Magn. 8, Kara. dvdpeoTrovs tjv Trail. 2, Rom. 8. 6. pr] rrXavaade] As in I Cor.
Kara KvpiaKr\v
9, xv. 33, Gal. vi. 7, James i. 16. Here the phrase is clearly suggested by 1 Cor. vi. 9 sq, whence the words
vi.

[Sao-iXeiav

Qeov ov KXrjpovopel also are borrowed. Comp. Ephes. 16, where there is the same connexion of

phrases suggested by S. Paul's language.

Magn.

3.

in]

TO THE PHILADELPHIANS.
/uLrj

257
(ryi'CpvTi
el

(fcjyres.

7r\avacr6e 9 dSeXcpol jjlov

B

el tis

aKoXovdei,
ev

A e

a n

Oeoy

of

kAhponomg?*

t*s

ctWorpia
IV.

yucoiurj

TreptfraTei, outos

tw

Trddei ov arvy-

KCtTaTldeTCtl.

CTTOvhacctTe

ovv

fxia

ev^apLCTTia
ii.

xpfjo-0ar
A;
dde\(poi
d-rro

(but for the Syriac authorities see Clem.

(before

Rom.

13); fratres (here)

irXauaade) g. akrjddas [g]; add. ecclesiam

p.r]

axi-touTi]

txt

GL Dam-Rup;
;

add.

rfjs

Anon-Syr^

add. ecclesiam dei S x

separatoris ecKXypovofx-fiaei.

clesiae

A.
Sr

7 KXrjpovo/xei]

GLA Dam-Rup
1

Anon-Syr^,
Cor.
vi. 9, 10,

g;

haereditabit

The

future

is

taken from S. Paul,

Gal. v. 21.
g, ovtos ovk

8 t vadei]
k'vTiv

GL; add. christi SjA. xP L<TT v ^T T v irddovs avTov

'

The

sentence

is

paraphrased in

koivojvos.

(txi(ovtl\

7naki?ig a rent]

'

causing

a schism.'
x.

For

this absolute use of

Church, they severed themselves from the passion of Christ and all
the benefits flowing therefrom Smyrn. 6 with the note.
;

trxi&tp comp. Orig. Comm. in Matth. ' 16 (ill. p. 462) ov (rx^C(0V " 7r
ad.

see

avrrjs (i.e. ttjs crvvaycoyrjs),

Ep.

Novat.

(in

Dion. Alex. Euseb. H. E. vi.

45) eve<ev tov fxrj o-x^crai, passages referred to in E. A. Sophocles Lex.

s.

Therefore take care to keep one eucharistic feast only for Christ's flesh is one and His blood is one there is one altar and one bishop
IV.
;

'

v.

It is

not so used in the

lxx

or N. T.
8.

this,

with his priests and deacons. Do and ye will do after God's

IO.

tical,'

aXkoTpia) 'strange] i.e. 'hereas in Trail. 6 dWorpias fto-

bidding.'
fjiia.

ev^aptort'a

K.r.X.]

Comp.
Trpao~o~e-

Tavfjs, Ro7)i. inscr.

Papias in
ras

dWorplov xP^^tos, Euseb. H. E. iii. 39 rols

p.vr]p.ovevovo~iv.
9.

Smyrn.
...pt]8e\s
rco
T(tv

8 tovs 8e pepicrpovs (pevyere

X^P^

eTTMTKOTTov
els
ttjv

t\

aXXorpias evToXds So too eVoy, Heb. xiii.

raj Tra^ei]

dvrjKovTcov

etcKK-qaiav'

eneivr] /3e/3aia

evx a P L0
ovaa,

"ria

yy*'i-o~d<i>

V vno

See the note on Ephes.

l

tov
in

7rlo~K07rov

k.t.X.

The

heretics

inscr.

ov arvyKaraTidtTai] has no part or ' agreeme7it with] dissociates himself

disobeyed this rule. These passages Ignatius (comp. also Smyrn. 6, and perhaps Ephes. 13) are the
of evxapio-Tta

from'; Exod. xxiii. 1, 32, Susann. 20, Luke xxiii. 51 comp. o-vyKarddeais The full phrase would 2 Cor. vi. 16.
;

earliest instances

plied to the

Holy Communion

apex-

cept perhaps Doctr. Apost. 9 nepl de

ev^aptortay, ovtcos e^^apta comp. Justin Martyr Trjaare k.tX

be
It

avyKciTaTiBeo-Oai. if/rj(pov, or Kkrjpov, 'to cast in one's vote or lot with.'

is

rrjs

The a good classical word. meaning of Ignatius here is explained by the following sentence,
cr7rov8dcrare

Apol.
curb

i.

64, 65 (p. 97 sq) ficTakaPetv

o'lvov

tov evxapio-njdevTos aprov <al

77

ko\ vt)aTOS...<a\

Tpocpr; avTrj

naXelTai

pi a

ei^apicrria

xPV <T ^ ai

These heretics separated themselves and set up a eucharistic feast of their own. By thus severing themselves from the true eucharist of the
IGN.
II.

jplv evxapi<TTia...TT)v oY evxV s del\6yov tov nap avTov evxapio-Trj

Trap'

o-av Tpocpjv, e

rjs

alpa <a\
kcu

crdpK.es

ene'ivov p.Ta(So\r]V rpeCpovrai r/pSv,

Kara tov
kcl\

o-apKOTTOLT]devTos

'Irjcrov

crapm

17

253
jmia

THE EPISTLE OF IGNATIUS

ydp o~dp^ rod Kvpiou
eU
evcoo'iv
rj/mcov 'Itio-ov

[IV

Xpiarrov,

teal

ev

7TOTt)piOv

tov ai/uaTOs avTOV'

ev dvaiaa'Tr}-

piov,

W5 eh

e7ri(TK07ros, a/ua

tw
'iva

7rpeo-(3vTepi(ti

Kal $ia-

kovols toTs o-uvhovXois fjiow

o eav 7rpdo'0'f]Te 9

Kara

Qeov

7rpao~o~riTe.

i els evuenv]

GL;

concordiae S x

om. A;

al. g.

error in Rom. perhaps we should read ut; see the converse Should we read cos koX with A? sicut et A; /ecu [g].
kovois [g].

4,

3 ws] G; et L (but and comp. Ephes. 21);

8icik6vois]

G;

rots dia-

6 'A5eX0o

^01;]

not omitted in A, as stated by Petermann; but

alpa

ediddxdrjpev elvat IJ 7> P- 345)) Iren. iv.

rj

(comp. Dial.
18.
5
t^icoi/

Se

eucharistic loaf betokening the union in the one body of Christ.

2.

ervpepcovos
cos

yvcoprj rfj
yijs

eu^aptcrria...

els evcocriv] all

yap dnb
tt)v

pevos
k.t.X.,

KKKrj(Tiv

apros 7rpocrXap/3ai>otov Qeov ovk(tl

that
"His

may own blood.'

unto unity] i.e. 'so be one by partaking of

For the word

kolvos apros ecrriv,

aXX evx a P l0"ria

ii.

evcoais see the

ev

note on

Clem. Alex. Paed.

2 (p. 178)

6vcrt,acrTrjpiov]

Magn. 1. Comp. Cyprian

ev^aptcrria KeKkryrai, X^P LS ^Traivovpevr] Kal Kakrj, Orig. c. Cels. viii. 57 eart
Se

Epist.

xliii. 5 (p. Hartel) 594, 'Aliud altare constitui aut sacerdo-

cnjp(BoXov

rjp.lv

rrjs

npbs tov Qeov

~

tium
et

novum

fieri

praeter

unum
non

altare
potest.

evxapLCTTias,

apros

evx a P t0 Tia

< a Xov-

unum

sacerdotium

comp. Tertull. ad. Marc. i. 23 super alienum panem alii deo gratiarum actionibus fungitur.' On the
pevos;
'

Quisque alibi collegerit, spargit.' It would be an anachronism to suppose

that

Ignatius by

the

'altar'

here
in

question whether the eucharist was at this time still connected with the agape or not, see the note on

means the 'Lord's

Irenseus,

table.'

Even

though
of (see

speaking
context

the

distinctly eucharist in the

he

is

Smyrn. With
xi.

8.

the

passage

quoted

18,

passage compare 1 Cor. 20 npcorov pev yap crvvepxothis

above), yet only a spiritual altar is recognised; Haer. iv. 18. 6 'offerimus

p,evcov

vpcov ev eKKXrjcrta
ev

okovco

o~X'-

a'~

eum

ei,

non

quasi

indigenti

sed

p,ara

v-rdpxeLV...crvvepxopevcov ovv vpcov eVl to avro, ovk eariv kvpiaitbv

vpiv

gratias agentes [evxa-pio-rovvres] domination! ejus et sanctificantes crea-

belnvov

cpayetv

k.t.X.

The

turam...sic et ideo nos

vult

quoque

offerre

of Ignatius' time violated this bond of union, though not in the same way, but by holding sepaheretics
rate eucharistic feasts
;

altare frequenter sine intermissione. Est ergo altare in

caelis (illuc

munus ad

enim preces nostrae

et

see the note

oblationes
etc'

on Smyrn.
I.

6, 8.
o~a.pt;
1

diriguntur) et templum, Compare also the passages of

pia yap

k.t.X.]
x.
L

Doubtless
16,

suggested by
aprov bv
crcoparos

Cor.

KXcopev,

tov

ovx XpiaTov eariv

17 tov xoivcovia tov

;

note on

Clement and Origen quoted in the E^hes. 5, and see Philipp.

pians
here

265 sq.

oTi

els

means by

the

Probably Ignatius term (to use

the
Trail.

apros, ev a co pa 01 ttoXXo'l ear pev' ol yap TjavTes etc tov evbs aprov perex^pev. The one flesh here is the one
' '

Clement's
notes on

definition)

tcov Tals evx^is dvaneipevcov.

aOpoiapa See the

7.

Ephes.

5,

For

v]

TO THE PHILADELPHIANS.
V.
*

259

'A$e\<pol jjlov, Xlav eKKe-^vfjiaL wycnraav iJ/ias, Kai vTrepayaXKoixevo^ dcr<pa\i^o[Jiai v/uas' ovk eyw Se,

dAA'
a)?

Irjaovs XpicrTOS, iv
(bv
fjie

w
.

SeSe/ULevos (po/3ov/uai

judWov,
OjULuiv

etc

dvaTrapTHTTOs

d\\
to

y\

Trpoaevyji

[ek

Geoy]

a7rapTicrei, \va ev

KXripto ri\eri6r]v iirvTvyya ^

attached to the former sentence.

etj

9 ava-rrdpTiaTos]

Qeov] ing of

Gg; om.

[A].

10

ickrjpcp

TjXerjBTjp]

gLA; dvdpxaaTos G. GL; eKk-qdrjv g. The read-

GL

loosely ita

seems to underlie the rendering of A, which paraphrases the sentence tit dignus fiam hac portione et in ea requiescam.

applications of the image see Mag?i. 7, Rom. 2 (with the notes). 3. 7rpe<rfivTepia>] See the note on
different

Protr. 2

(p.

27).

So the Latin
Att.
iv.

'ef-

fundi,' e.g.

Cic.

9 'in nos
effusus.'

vero suavissime hercule est

7-

Ephes.
4.

2.

inrepayaXkoptvos]
Polyc.
I,

So

vrrep8o6.
'

o-wbovXoLs]
2.

See the note on

i-aeiv

VTrepenaLVilv

Ephes.

Ephes.
1.

da(pa\iopai\

'/ warn you]

Kara Qebv] See the note on

Magn.
you
is

you 071 your guard? means properly 'to shut up

'

put The word

fast,'
e. g.

V.

'Brethren,

my

love for

to

make

secure for oneself,'

iii.

unbounded, and I wish therefore to warn you yet not I, but Jesus Christ, whose prisoner I am, anxious and fearful as yet, because not yet made perfect. But your prayers will perfect me, so that in God's mercy this my lot may be fulfilled, and I

LXX Neh.
%ov

15,

Wisd.
ii.

xiii.

15;

comp. Clem. Horn.

o~a>pa iv antlpcd

45 6 to itepd-

7reXayet irvevpari

fiovXfjs dcKpaXLadpevos.

Anecd.
ftapov.

p.
It

See Bekker 456 to dacpaXl&aOai /3apis however a common word

may

obtain the martyr's crown.

cling to the Gospel as the flesh of Christ, and to the Apostles as the

from Polybius downward. 8. iv w SeoVpeW] Comp. 7, Ephes. 3, Trail. 1, Rom. 1. For the
feeling

of

Ignatius

respecting
3,

his

presbyters of the Church. Yes, and we love the prophets also, because they foretold the Gospel and awaited the coming of Christ. Thus they

bonds see the notes on Ephes.

n,

Magn.

1.

(pofiovpai

pdWov]

Comp.

Trail. 4

vvv yap pe del likiov (pojSelaaai.

9.
dvairdpTio-To<;~\

were saved by faith through union

with Him, being worthy of
all

See the parallel

el

love

passage Ephes. 3
iv
TG>

yap <al 8e8epai

a7TT]pTlCrpaL

and honour

to

whom

also

Christ

ovopari,

OV7TC0

eV

bore witness, and who are enrolled in the Gospel of our common hope.'

'It](tov

Xptoro).

The word

dvairdp-

tlo-tos
is

Implying profuse inKexvpai] demonstrations of love, as not unfrequently, e.g. Arist. Vesp. 1469, Lucian Salt. 81, Polyb. v. 106. 7 eis

6.

occurs Diog. Laert. vii. 63. It vain in the face of the authorities,

the requirements of the context, and the parallel passage, to attempt with

Voss
10.

to defend dvdpirao-Tos here.

dnapTio-ei]

ndvras tovs

/3acrtXeis

ieK)(vvTO,

i.

e.

The

word

was

'were

lavish
'
;

in

their

loyalty

and
Alex.

condemned

as

a solcecism by the

devotion

see

also

Clem.

purists; but the

condemnation must

172

260
7rpocr(puya)v

THE EPISTLE OF IGNATIUS

to
i

[v
kcli

evayyeXico
GL;
irjcrov

ws

aapKi
christi

'lrj(rov

tchs

'I^aoO]

xP i(TT0 ^ g;

A.
to.

be taken with some qualification. It is used several times by Aristotle. See Lobeck Phryn. p. 447 sq.
nXr/pcp]

12 wore avTa eivai

pijp.a.Ta

koi tovs

Xoyovs avToii
k.t.X.,

ttjv

crdpKa koI

to
'

alpa
cxlvii

Anon. Brev. in Psalm,

Of martyrdom
12.

see

the
of

(Hieron. Op.

note Trail.
qXeijOrjv]

After S. Paul's
1

manner
i.

speaking, 2 Cor. iv. p,ev, ovk eyKaKOVfxev,

KaOoos

rjXeridrj1

VII. p. 530 Appx) Ego corpus Jesu evangelium puto, sanctas et scripturas puto, doctrinam ejus quando dicit Qui non comederit car;

Tim.

3,

6
:

nem 7neam

dXXd
ii.

ijXerjdrjv.

.dXXd. 81a tovto TjXeijdrjv

comp. Rom. xi. 30, 31. So too 1 Pet. 10. See also Rom. inscr. (note). For eXeeladai ev comp. Smym. inscr.
enirvxco]
TTiTi>xo>
I

etc' These passages are See also the quoted by Ussher. notes on Trail. 8, Rom. 7, for similar

eucharistic

probably

There metaphors. an indirect allusion

is

to

The

construction
<w

is

Iva

Docetism here.
rot? diroo-ToXois k.t.X. ] The Apostles stand in the same relation to the

rov Kkijpov ev

rfKerjOr^v,

'that

secure, make good, the lot, in which (i.e. in the way of obtain-

may

Church

at large,

in

which

its

own

ing which) God's mercy placed me' comp. Trail. 12 tov KXrjpov ovirep
:

presbytery does to each individual church. So conversely Trail. 2

VTToracro'eaBaL kcu tg>
npeo-fSvTepico,
cos

eyKeipai [MS ov irepiKeip.ai\ ejriTvx^v, Rom. I els to tov Kkypov fiov dvep,7roSiVtcos cnrokafieiv.

toU

drroo-ToXois 'irjaov
8).

So too Mart. Polyc.

Smym.
to

XptoroD (comp. See the notes on Mag?i.

6 rov

'idtov

Khrjpov aTvapTicrr).

6, 13, Trail. 3.

1. This can hardly Trpoo~<pvyu>v\ be connected with -qXerjOrjv (as Zahn proposes I. v. A. p. 575), seeing that

The expression obviously points some authoritative writings of the New Testament. The 'Apostles,'
like the 'Prophets,'

iiriTvxG)

intervenes.
to

Nor

is
it

there

must have been

any objection
iva...e7riTvx<0-

connecting

with

here but 'inasmuch as I took refuge.' In other words it is not necessarily part
participle
signifies not 'by taking refuge,'

The

represented in some permanent form to which appeal could be made. So far the bearing of the passage seems

of the contingency implied in ha.

be clear. But it is not so obvious whether Ignatius refers to two classes of writings included in our New
to

as a-apKi k.t.X.] i. e. because it gives the earthly life, records the actual works of Christ, as the Logos incarnate-,

Testament, to evayyeXiov the Gospel

or

Gospels,

and

ol

diroo-ToXot

the

comp.

9 iaipTov be
ttjv

e\ei

to

evayyeXiov,

irapovo-'iav

tov

Kvpiov tfpav
avrov, k.t.X.
ristic.

'lqo-ov Xpio~Tov, to ttciOos

The metaphor is euchaSomewhat similarly Origen

Horn.
vii.

Apostolic Epistles (perhaps including the Acts), or to one only, ol dnoo-toXoi as expositors of the evayyeXiov, in which latter case it would comprise the Gospels as well as the
Epistles.

The former view

is

taken

In Lev.

(11.

p.

225)

interprets the words of John vi. 53 sq, eav p,r] (pdyrjTe ttjv adpKa k.t.X.,

'carnibus

et

sanguine verbi sui...po-

tat et reficit

omne hominum genus'

Eccl.

and so too Euseb.

Theol,

iii.

by Ussher, Pearson, and Leclerc, and more recently by Westcott Introduction to the Gospels p. 416, and Hilgenfeld Einleitung in das N. T. p. 72; while Zahn (/. v. A. p. 431 sq) and others interpret evayyeXiov

v]

TO THE PHILADELPHIANS.
cos
1

261
kul tovs rrpo-

diroo-ToXois

TrpecrfiuTepico e/c/c/\^(Tta.

irpearfivTeplu)]

GLg;

ministris {diaconis) A.

in the latter way, not of the book, but

Iren.

i.

3-

of the teaching. The parallel passages are 9 below ol yap dyanr)Tol to 8e 7rpo(prJTa.i KarrjyyeiXav els avrov,
evayyeXiov aTrdpTio-Lid ecrrtv a(pdapo~ias, Smym. 5 ovs ovk eireiaav at npocpr)Telai ovde 6 vollos Mcocrecoy, dXX ovde
p-expi

dnoo-ToXiKaiv,

6 toov evayyeXiKcov Kal toov Clem. Alex. Strom, vii.

(p.

o-toXos, Tertull.

836) to Te evayyeXiov o Te duode Praescr. 36 ' evanet

;

gelicis
heil.

elsewhere

apostolicis Uteris,' see Reuss Gesch.

and
der

Schr.

N.

T.

wv

to

evayyeXiov

k.t.X.,

lb.

Ttpovkytiv he Tols npoCpr/Tais, eaipetcos de too evayyeXtop, ev a> to ttclBos

rjpuv dedriXooTai k.t.X.

point to the latter gards the Apostles as the expositors of the Gospel. They cannot how-

These passages view, which re-

indeed nothing to author from using both modes of speaking in different places comp. e.g. Clem. Alex. Strom, iii. 10 (p.
;

There is prevent the same

300.

543) vop.os Te 6p.ov koi

Kal too
els V.
p.iav

7rpo(pf]Tai

avv

evayyeXiao ev 6vop.aTi XpicrTov

ever be considered decisive in them* selves, since the Gospel might here
'

(p.

avvdyovTai yvooaiv, with lb. 664) tov evayyeXiov Kal toov

be broken up into 'the Gospel' and 'the Apostles,' just as 'the Prophets' are broken up in Smym. 5 into

vi.

dnoo-ToXaiv 6p.oicos toIs Trpocpr/Tais anaai, II (p. 784) o~vp.(p(0Viav ttjv eKKXrjaiaaTiKrjv vop.ov Kal npoqorjToov 6p.ov Kal But dnoo-ToXcov crvv Kal too evayyeXiop.

and the Law of the Prophets Moses.' But the use of evayyeXiov in the context here (els to evayyeXiov
'
'

'

we should
the

same

certainly not expect it in passage, and therefore

KarrjyyeXnevai
too

and
is

avvrjpidp-qpevoi

iv

there is no ground for interpreting the language here in a way which

a more powerful argument, and seems to show that

evayyeXiop)

would perhaps (we cannot say, certainly) be an anachronism in the age

of Ignatius.

the idea of written documents

is

not

intended in the word evayyeXiov itself, but only involved in the subsequent mention of the 'Apostles.' In this case the description of the

Lessing attempted to handle Ignatian criticism here and burnt his fingers [Sdmmtl. Schrift.
XI.
2,

pp. 187,

197, 237, ed.

Malt-

Old and

New

Testaments as 'the

Prophets' and 'the Apostles' respectively may be compared with

Justin's

statement

Aftol.

i.

67

(p.

zahn; passages referred to by Zahn He stated /. v. A. pp. 431 sq, 575). that there was no trace of a collection of N. T. writings in the fathers of the first two centuries, and being
confronted with this passage deHis emenclared it to be corrupt. dation is an exhibition of reckless as audacity, all the more instructive coming from a great man irpoacpv;

98 D)
X(ov
r}

to.

dnop,vrip,ovevp.aTa tcov aivoo~Toto. avyypa.fxp.aTa toov Trpocpr/Toov

dvayivdxriceTai, or

so-called

the language in the Second Epistle of Clement

or the 14 Ta /3i/3Xi'a Kal ol dnoo-ToXoi, dorian of the classification

Mur

yoov

rco

eirio-KOTTCd

cos

aapKi

Iijaov

Canon

(Tregelles, p. 58) 'neque inter

prophetas completum numero neque

inter apostolos.'

Xpio-Tov Kal toIs npeafivTepois eKK.Xr]aias (os diroa-ToXois' Kal tovs diaKovovs
de dyanoo, cos irpo(pt]Tas Xpio-Tov Karayovtov nvevpiaros yelXavTas Kal tov
Kal 01 diroo~ToXoi. p.eTao~xovTas ov
2.
ko.1

Towards and
'

after

the close of the second century the ' separation of the Gospels from the

'Apostles'

becomes common,

e.g.

tovs

7rpo(f>rJTas

8e

k.t.X.]

262
(prjTas Se

THE EPISTLE OF IGNATIUS

dyaTTtoiJLev, Sid
kcli

[v

Xiov KaTrjyyeXKevai
dvctfjieveiv
'

ek to evayyeek clvtov i\7rL(^eiv Kcti uvtov to

kcli

ccutovs

ev

to

kcci

TriCTTevaravTes ecrcedrjo'av ev euortjTi

Iriaov

XpicrTOv, ovres dpiaydirriTOi Kal d^ioQa\)\xa(jTOi

GL;
diligamns L; ayairCj g; diligo A. see the lower note.
:

aycnrQ/xeu]

Perhaps

it

was treated
iesus

as

two words
g.

aya7rc3

/xei>

5 Kal avvr\pid[X7]p.evoC\

GL; om.

translates the passage quos testificatus est dominies noster

For what reason are the prophets thus suddenly introduced ? The motive is clearly apologetic but what is the accusation or the antagonism
;

pel.

See especially 9 KaXol KCU K.T.X.

1.

the

note

on

against which the words are directed ? Is it aimed at Judaizers

who
in

comparison

overrated the Old Testament with the Gospel?

dyan-tofxev] Not an imperative, us love,' as the Latin Version we diligamus,' but an indicative, It may be a question howlove.' ever, whether we should not read 'let
' '

ayairco uev, to

which the antithetical

lov8a'io-[x6v

or at Anti-judaic Gnostics or Marcionites who depreciated or even rejected it ? In the former case the
force of the

clause would be iav 8e tis

k.t.X.
;

comp. Trail. 4 ayemw pv yap

k.t.X.

to naOelv
els

words
;

will be,

'We do

to evayyfkiov K.r.X.]

For the
alike

not disparage the prophets any more than yourselves only we maintain the superiority of the Gospel the
;

construction

and

sentiment

COmp.

ol aycnrr)To\ TrpocprJTai Karrjy-

prophets themselves look forward and bear witness to the Gospel.' And this sense is required by the
context, iav he tis
lov$a'icrp,bv
epp,rj-

yeikav els avTov, Barnab. 5 ol npocprjTai, arf avTov e^ovTes ttjv X^P LV e ' ? ovtov
t

eTrpo(pr]Tevaav.

see also

For the sentiment the notes on Magn. 8, 9

;

for the construction

vevy K.r.X., i.e. 'but if

any one, while

Acts

ii.

25,

comp. \lyav els, Ephes. v. 32, and see

l

upholding the Prophets (the Old Testament), so interprets them as to teach Judaism, etc' It is moreover supported by the very close
parallel in 9, 10, where Ignatius represents his Judaizing opponents

Winer
3.

xlix. p. 495.

ev

koI

ac.t.X.]

in

whom

also

(i.e.

when He
;

alleging against him the archives (i.e. the records of the Old

as

them) they saved* comp. 9 below. On the salvation of the prophets through Christ, as involving the descent into

actually appeared to believed and so were

Hades, see the note on Magfi.

ev
l

9.

Testament), while he himself concedes the greatness of the Mosaic priesthood (koXoI kcu ol lepels), but maintains the superiority of the
great High-priest of the

evoTT]Ti]

in

an unity which

centres

in Jesus Christ* i.e. they were incorporated in one and the

new

cove-

same body with the faithful members of the Church comp. 9 ndvTa
;

nant (Kpelaaov de
ing old
that all

dpx^pevs), declarthe saints under the

6

TaxiTa els evoTrjTa Qeov.

'

4.

di-iaydnr)Toi\

worthy of

this

dispensation entered through Him into the presence of God, and that the prophets heralded the Gos-

love,

which we accord
to
Kal

reference
ayatraixev.

On

tovs the compounds

to them,' a npocp^Tas 8e

of

v]

TO THE PHILADELPHIANS.
'Iti&ov

263
kcii

ayioi, V7r6

Xpio-rou

^e/uaprvprjiuLei/OL

crvvn-

ev pidfArj/ULevoi

tw

evayyeXico
Tis

rrjs Koivfjs e'A7nSos.

ip/ULrjveuri

VI.

'Ed v

$e

iov^a'io-fJiov

v/uuv,

/uri

aKOvere ccvtov.

apeivov

yap iariv irapd avlpos

;

Trcpi-

christus quodfideles computantur {numerantur) in evangelio, thus clearly recognising

(xvvvptd/xrjfxivoi.

7 8e]

GL

et

om.

[g].

r]

GA[g]

om. L.

v/mp]

LA
in

rjfjuv

al. g.

agios

Ignatius see the note

on

Rphes. 4 agiovofiaaTov.
5.

hear the circumcised teaching Christianity than the uncircumcised teaching Judaism.
if

ayiot]

Connected by previous

But

in

either

case,

editors

but

it

preceding words, seems to go better with those

i.e.

with the

following.
avvTipiOiJirjfjLevoi]

they speak not of Jesus Christ, they are no better than tombstones inscribed with men's names. Flee
therefore from the snares and devices of the Evil One, lest your love wax
feeble
:

'included
It

a-

mong

those

who
the

participate in the

privileges

of

Gospel.'

is

and meet together

I

all

of you

wrongly explained by Smith 'prophetae cum apostolis in evangelio connumerati, utpote de quibus utrisque insigne testimonium illic reliquit Christus.' There is no reference
to

in concord.

thank God that

my

conscience acquits me of oppressing any one, while I was among you. And I pray that my words then spoken may not rise up in judgment
against you.'
7.

the written
6.

record in evayyeXico
kirL8os]

here.
ttjs

touScucr/iov]
8.
'

See the note on

as
p.

Koivfjs
,'

'our comas

Magn.

mon
from
Koivrj

hope

1 1

i.e.

Christ,

appears
'irjcroii, rrj

ep/xT]vevT]]

below
t]/j.cov;

ev Xpio"ra>

in Orig.

c.

Cels.

propound'''; iii. 58 (1.

Celsus

485) ovde

eXnidi

in Ignatius; see the notes

1,

Mag7i.

11.

and so elsewhere on Ephes. Zahn (/. v. A. pp. 430,

rfjs Kaivfjs ikiri-

ayaBov (quoted by Pearson), where as here the accusative describes not the
text interpreted but the result attain-

hvvrjcrovTai tols TtaiaXv ep/jLrjveveiv

435) suggests reading

80s,

comparing Magn. 9
;

els Kaivor-qra

ed by interpretation.
here
is

The

reference

eXnidos

cannot think this an improvement. Not to mention that Koivrj skirls occurs more than once elsewhere in Ignatius, the epithet
but
I
rj

doubtless to the interpretation put upon the language of the

prophets

who have been mentioned

here

is

especially

enforcing the

main idea

appropriate, as of the pas-

in the last sentence, so as to support Judaizing practices, just as below

(

8)

sage (comp.

ev evorr)T\. 'I^crou

XptoroO
alike,

nents
8.

Ignatius represents his oppoas appealing to the dpxela

ap.eivov

and
the

o-wr]piQ\ir][i.ivoL)

that

all

against him.

whether they lived before or

after

yap

K.r.X.]

Who
in

is

coming of
'

Christ, are united in a

meant by the

dicpofivo-Tos

this

common
VI.

Saviour.

anyone so interprets them as to find Judaism in them, listen not to him It is better to
if

But

sentence? Is he to be identified with the tis in the preceding clause, SO that anoveiv ntipa. aKpofivarov in the latter place corresponds to qkov-

264
TOfJLY\V

THE EPISTLE OF IGNATIUS

6XOVTOS
^plCTiaVLCTfJiOV
CLKOV61V
f]

[VI

TTClpa
7repi

(XKpOIrjQ-ov

($v(ttov

iovSaio-jULOV.
fJLf)

Lav
OVTOL

Se

d/uipoTepoi

XplCTTOV
veKptoVy

\a\(J0(TLVy

i/ULOl

(TTrjXctL eicTLV KCtl TCt<pOl

yeypairraL \xovov ovo/mara dvdpcoTrwv. kcli iveSpas tov ctp^ovTOs (pevyeTe ovv ra? KaKOT-)(yLas tov aiwvos tovtov, fJLt)7TOT6 6\ifievT6s ty\ yvcopri avTOv
7 iZaadevrjeeTe]
et

i&

ols

i^aadevrjaerai

infirmemini
8i)

LA.
(but v.
rj

dXXd]
1.

GAg

sed

L.
fiov]

8 evxapurru 5e]

GL

evxapHTTu (om.

A [g*]
;

GLA

om.

[g].

rj...fj

may perhaps be

1 1 kv fUKpy] represented by vel etiam).

GL

eu p-acp^ 8]

evxapivrm). dub. (where

GL*

(but a v.

1.

omits

ere avrov in the

former?

In this case

aKpofivo~Tov shows.

Though circumupon by the

the teachers would be represented, not as Jewish Christians, but as

cision

was

insisted

Gentile
daic

tendencies.

Christians with strong JuThis seems the

interpretation
;

earliest Judaizers (see Gal. v. 2 sq, vi. 12 sq), this requirement was soon

most can

natural
I

nor
368

dropped as impracticable. In the Clementine Homilies for instance,

notwithstanding their strong Judaic tendencies, nothing is said about it. Thus the heresy combated by Ignatius was only an lovda'iapios cmo
as Epiphanius describes the Judaism of Cerinthus {Haer. xxviii. 1). 1. xP lfJTiavi<J 1-Qv\ See the note on
p,ipovs,
\

with

Zahn

{I.

v.

A.

any serious objection to it. These opponents of Ignatius indeed

sq) see

are

represented as intimately acquainted with the Old Testament and taking their stand upon it ( 8
lav
firj

T0I9 dpxeiois k.t.X., comp. ovs ovk eneicrav at 7rpo(prjbut the relai ovbe 6 vofxos Mcoaecos)

iv

Smym.

Magn.

10.

',

aKpofivcrrov]

Though

the

word
in

proselytizing of Jews and Judaic Christians among persons of

effective

aKpofivo-Tia occurs S. Paul (see also

many

times

Gentile origin is a patent fact, and is no reason why proselytes so made should not have taken up the
there
position of proselytizers themselves in Philadelphia. On the other hand
is possible, though I think not probable, that the di<p6(3vo-Tos is the recipient, not the promulgator, of the
it

Acts xi. 3), anpo(3vo-tos is not once found in the N. T. Nor does it occur in the lxx, though found in other of the Hexaplaric Versions, Exod. vi. 12, Josh. v. 7. 2. ap.(p6Tpoi\ i.e. whether nepcrop,rjv

e^wi/ or aKp6(Bvo~Tos.

7Tpl 'lrjaov

XpicrroO k.t.A.]
6.
k. t.

See the

note on Ephes.
3.
XXiii.
crrfjXai

false interpretation.

Under any

cir-

X.]

Comp. Matt.

cumstances the

lov8a'io-fji6s, i.e.

Jewish

manner of living, which was

would
include

the

observance
9),

enforced, of

27 TTapopLOia^T TCKpOlS KKOViaSo old men are styled Tvp,fioi, pevois. Eur. Med. 1209, Heracl. 168, Arist.
Lys. 372
e.g.
vi. 2 %[v\rvxov

sabbaths (comp. Magn.

restrictions

rigorous

drinks, etc., tices as are condemned in Col.

21,

respecting meats and and in short such pracii.

comp. Lucian Dial. Mort. nva rdcpov and aopos, Athen. xiii. p. 580. So too the
; ;

16,

Latin 'sepulcrum,' Plaut. Pseud,

19.

i.

4.

but not circumcision, as the word

The

closest

parallel

however

VI]

TO THE PHILADELPHIANS.

265

ev ty\ ayairr]' dXKa irdvTes eiri e^aa'devrjorere ylvecrde ev d/jLepicTa) KapZla. ev^apLcrrco he
fjLOVy

to avTO

tw

Oeco

otl evavveidriTos
oi/re
tj

eljui

ev vfjuv, kccl ovk e-^ei tls kccv(pavepoos, otl e(idpr\o'd Tiva

ttolgl

10

^(racrdaL
ev fULLKpw

\adpa
eis
omits

oi/re
kcll

ev /uieyaAcQ.
\xr\

Se, ev

oh
G;

e\d\r]ara,

evyo\iai iva
5e);

/mapTVpiov avTO
/ecu

KTriccovTai,
fiapTvplav g.

om.

gA
g

(but
;

also).

12 p.aprvpLou]

kt7]<tui>tcu]

possideant

KTiawvTai

fiat Us

A.

So

in Trail. 8

has ava-

KTltjavde for avaKT-qoaade.

is

in

Laberius (Macrob. Sat.

;

ii.

'sepulcri similis nil nisi

tineo,'

nomen

7) re-

ayairrjv o~ov Tr)v npcoTrjv acpfjices. eir\ to civt6 k.t.X.] 'meet together]
i.e.

quoted by Voss comp. also Lucian Tim. 5 fjv nov nal oc5co (3adla>v
Tiva
CTTTjXrjV

charist

for public worship and the eu; comp. 4 airovdao-are p,ia evxprjo-Qai.

vtvx<j) tlv\ avrtov, a>aircp

7ra.Xa.10v

XapiaTLa
9.

For

iv

dpLepiara)

veitpov vnTiav

vno tov XP GV0V

p,rjbi

Kapdia comp. Trail. 13.

evo-vveibrjTos]

dvaTTpafxpLin]v

napepxovraL

ava-

See

Magn. 4
9
1.

So Jerome (Op. VI. p. 105), referred to by Ussher, explains orr}Xai in the LXX, Hos. x. 1, of the heretics, because 'terrae suae bona
yvovres.

with the note.

10.

otl ifidp-qo-a k.t.X.] 2 Cor. xi.

iv TvavTL dfiapr) ip,avTov vp.lv

xii.

iTrjprjo'a,

16 iya> ov KaTe(3dpr)o~a vp.ds

(v.

verterunt in titulos mortuorum, quia omnis doctrina eorum non ad viventes refertur, sed ad mortuos etc'

Ka.TvdpicT]o-a), I

Thess.

iiTL^apfja-al Ttva vp.a>v

iii.

9 npos to p,r) (comp. 2 Thess.

ii.

8).

See also the protest of Samuel,

xii.

The Pythagoreans used

'cenotaphs' (Orig.
51) to those
c.

to
ii.

erect
12,
iii.

2
r)

Sam.
riva

3 riva KaTedwdcrTevaa
vp.a>v,

vp.a>v

Cels.

i^eniao-a

Hefele suprefers
:

who were untrue

and

to the

poses

that

Ignatius

to

the

principles
V.

school; comp. 9 (p. 680) (ttiJXtjv in avra yeveadai Vit. Pythag. 17 ola vtKpcp, Iambi.
(TTrjXrjv drj

practice of their Clem. Alex. Strom.

Tiva rco tolovtco kcu

p.vrjp.e'iov

...Xooo-avTcs,

a practice to which Zahn

directs attention in his note.

false teachers

The

Ignatius however are compared not to the dead, but to the sepulchres themselves.
in

yoke of Jewish ordinances but he was extremely unlikely to be charged with imposing such a burden. The parallel of S. Paul's language would rather suggest that he is speaking of using his position and authority tyrannically, whether (as in S. Paul's burden them with his to case)
maintenance, or
(as

the

following

See Polyc. 5 5. cpevyere k.t.X.] ras KdKOTexvias (pevye (with the note). See the note tov apxovros k.t.X.]

words suggest) to overawe and crush any free expression of opinion. This apology obviously implies that he had
heard of such accusations brought
against

on Ephes.
6.

17.
k.t.X.]

him

at

Philadelphia.
to

6Xij3evTes

'worn

out,

wearied, by his suggestions?

'

report was probably conveyed by Philo and Agathopus ( 11).

The him
See

7.

et-aadeprjereTe]

grow
ii.

weak';
r)

Zahn I.v. A.
11.

p.

266
84

sq.
k.t.X.]

comp. Matt.
dydrrT]

xxiv.

12

yj^vyrjcreTai

Koi Tvaai

'yea,

tcov

ttoXXwv,

Apoc.

ttjv

for

all those

among whom I

spoke,

and I

266

THE EPISTLE OF IGNATIUS

VII.
Gl

[vn

yap
to

icai

Kara. crdpKa

jme

Tives ijdeXrjcrap

7r\aufjcrai 9

dWa
;

irve\j\a

ov 7r\ai/ctTai 9 diro Qeov

k<\i

6v
Ta
1 rb texts
:

oTagn
I

yap noGeN epyerAi

GLA GLA
;
;

nof fnArei,
;

kccl

/cot]

om.
add.

g.
/xov [g].

rives TjdiXija-av]

GL

i}dXr}Gav rives g.

iruev/ia]

4 eKpavyacra]

GLAg*

(but

some

of g add yap) add. igitur S r fxera^b wv g* (vulg.) ; fxera^i/ (v] GLS X see the lower note. 5 Qeov <pwrj] LSjA ; paraphrased ovk e/xbs 6 Xbyos ol 5' dXXa. deov g om. G. 6 diaKovois] G; rots dicucovois g.
;

k.t.X.]

ol
fj.01

Se

TTT^aavris

rvs Se

k.t.X.

G; quidam autem

divisionem

quorundam

ws 7rpoei56ra rbv fiepta/xdv tlvwv X^yeiv raura' fidpsuspicati (add. sunt L 2 ) me ut praescientem dicere haec ; testis autem mihi etc L ; et stmt quidam qui
fie

cogitaverunt de

me quod tanquam cognovcrim

divisiones

quorundam

haec dixerim

pray that they may not find

my
\

speculate

on the circumstance

to

words a testimony against them' comp. Trail. 12 (with the note). For
the dative with evx 0~@ aL see the references in Rost u. Palm s. v.

The exIgnatius alludes. pression Kara aapKa points to some

which
deceit practised

upon him (and per-

VII. 'Though certain persons attempted to deceive me in the flesh,

yet

haps successfully) in the common affairs of life comp. esp. Ephes. 8

;

the

Spirit is not deceived.

its

It
it

a Se kcu Kara adpKa TrpdcraeTe, Rom. 9 In this prorfj d6\5 rfj Kara adp<a.

knows
cesses.

own movements, and

I

penetrates into the most secret re-

vince they might deceive him, but in the sphere of the Spirit no deception was possible. The obscurity of the allusion is a strong testimony
to the
2.

When

was among you,

plainly, speaking with the voice of God, to give heed to your

told

you

genuineness of the
rb
is

letter.

bishop and presbyters and deacons. Some men suspect that I said this, knowing the dissensions which impended. But indeed I did not learn it of flesh and blood the Spirit
;

npevfia]

i.e.

'the

Spirit
iii.

which
3.

working
yap

in me.'

oldev

k.t.X.]

John

aloud, saying, "Do nothing without the bishop; defile not your
cried

ovk oidas noOev ep^erai kcu nov virdyei, said of the wind, as the symbol of the Spirit. The coincidence is quite

bodies

which
cherish

God;
sions; as He
I.

temples of unity; avoid dissenthe

'

are

be imitators of Jesus Christ,

was of His Father."

rjdeX-qo-av

too strong to be accidental. Nor can there be any reasonable doubt that the passage in the Gospel is prior to the passage in Ignatius. The application in the Gospel is
natural.
is

lead
ovx

me
on

astray ]

me by
Tvofievov

their

impose upon deceit'; comp. Magn. 3

ris k.t.X.

k.t.X.] i.e. 'to

'desired

to

The

application in Ignatius
is

strained

and secondary; nor

rbv iirLcrKoirov tovtov rbv /3\e-

his language at all explicable, except as an adaptation of a familiar pas-

nXava

Markland's

interpretation of nXavfjo-at 'deceptorem esse' (i.e. 'would make me out

sage. 'Though no one else can trace the movements of the Spirit,'

a deceiver') is refuted by the following ou nXavarai, and indeed by the whole context. It is vain to

knows
ii.

Ignatius would say, 'yet the Spirit full well its own movements.'
/cat to.

KpvKTa k.t.X.~\ Comp. i Cor. IO to yap Trvevp.a rrcivra epavva, xiv.

VIl]

TO THE PHILADELPHIANS.
'

267

KpV7TTa e\eyx ei
5

eKpavyacra juera^v
(poopy*
KCXL

aiv,

iAaXovv

iikcli

yaXrf
T(Z

(poovij,

Qeov

Tco eiTLCTKOTrtd
ol
S'

TrpoG-e^ere

7rp(r(3vT6pi(t)
autem nobis

SlClKOVOlS.

V7T07rTV(raVTS
me quomodo
cognovi pe ws

testatur

etc Sj

et

sunt quidam qui cogitaverunt de

;

ego divisiones

quorundam

et

dixi hoc

testatur

mihi etc

et

8e viroTrTeveri

irpopadovra top pepiapov tipcop Xeyetp ravra, pdprvs poi k.t.X. g* (but 1 has hi vero despexerunt me etc, thus showing that the earlier reading of g more closely followed G). It seems clear that the original of all these was ol 5' virowTevtxapTes pe ws irpoeidoTa
top pep. tip. Xey. ravra, pdprvs de poi k.t.X. has preserved this with the corruption of TrricravTes for v7roirTe6(raPTes ; L has translated it literally (for the sunt of L is ob2

viously a later addition)

it

S : (followed by A) has

set the

syntax straight
the

and g

(as

now

stands) has paraphrased the sentence,

mending

grammar

at the

same

time.

See the lower note.

25 ra KpvTTTa
yiverai,

ttjs

Kapbias avTov (pave pa

v.

and
'

Ephes.

12,

13

pakkov de
yivopeva

in the Latin Version

Kai

eXey^ere"

ra.

yap

Kpvcprj

rendered (though incorrectly) of the same, inter eos quibus loquebar.' The
is

K.T.X.
4.

sion

eKpavyacra] see J oh. xi.

:

For
43

the
Cpwr/

exprespeydXr)

eKpavyacrev

comp. Tatian Oral. IJ KeKpayoros ooanep anb tov perecopov KaTaKovaaTe pov, and. see the note on
pvo-Trjpia Kpavyfjs.

Greek MSS however of the Long Recension do not altogether support this reading; while in the Greek MS of the uninterpolated text, and in all the Versions of it (Syrian, Armenian,
<Zv,

Ephes. 19
schrieb

Bunsen
'

Latin), it is consistently read peragv The change of tense eXdXovv.

(Ign. p. 73) translates eKpavyacra

Ich

einen

Brief,'

and suggests
(I

that the writer alludes to passages

in the letter to to 4, 6).

eKpavyaaa, eXdXovv, is no serious objection to this latter reading, which is otherwise much more natural.

Polycarp

suppose

By such free renderings anything may be made of anything.

Moreover the letter to Polycarp does not profess to be written from Philadelphia, but from Troas.
'

Qeov (poovfj] The words are 5. omitted in the Greek MS by homceoteleuton, as in a parallel instance
Trail.
7.

The paraphrase
ovk
epos
k.t.X.

of the in(see

terpolator,

the

critical note), gives the right sense.

peTav

oov]

when I was among

For a similar claim where the

writer

you?

evident from the whole context that Ignatius had himself

It is

declares himself to be speaking with the voice of God, see Clem. Rom. 59
(with the note).
Tta eirtaKOTvcp k.t.X.]
tu>

visited Philadelphia. fore have taken the

He must therenorthern road

Comp.
too

Polyc. 6

through Sardis to Smyrna, instead of the southern which would have led him to Ephesus on his way
thither
(/. v.

eirto-KOTru

7rpoo-ex^Te..dvTL\j/vxov
eVtcr kotvco,

eya> tcov vnoraacropepcov npecrfivTepois, diaKovots.

6.
ol
8'

(see above,

p.

241).

Zahn

'

inroTTTevaavTes k.t.X.]

but

p. 268) adopts the reading perat-v <ov e'XdXovv, 'in the midst of my discourse,' which is found in the

A.

There these persons suspecting me? is no authority for any earlier form
of the text than this
note.
;

see the critical

common text

of the

Long Recension,

We

must therefore suppose,

268
^ue,

THE EPISTLE OF IGNATIUS

ok 7rpoeiOTct tov
fJLOi

[vn

fJLepicrfJLOv

tlvwv,

Xeyeiv ravra.

/uctpTVs Be

ev

a)

heSe/mai,

ouk

eyvtov

to

Se

otl dwo capKOS dv6pto7rivrj^ TaSe' irvevfjia eKripvcrarev, \eyov

/mtjSev

Xtopk tov Ittickoitov

cos

TroieiTe'

Tt]V crapKa vfXtov

vaov Qeov TnpelTe'

ttjv evtoaiv

dyairaTe'

tovs

fj.epi- 5

(r^oi)s cbevyeTe*

/uLijULtjTai

ylvecrde 'Iti&ov Xpio"TOv,tos

kcli

CtVTOS
1

TOV

TTCLTpOS CLVTOV.

Zahn supposes that the reading of and adopts this reading. But the omisSjA sion of the preposition in rendering irpocopta/j.evr} Ephes. inscr. (2A), and wpoopuiv Trail. 8 (A), renders the inference somewhat doubtful. And, even if it were cerws irpoeidoTa]
;

GL

ws irpop-adovra g.
Cicnrep et'dora,

(see the last note)

was

tain, this
eido'ra.

reading does not seem so well supported, or so good in

1 te]
/xoi]

itself,

as

cus

irpo-

GLSi
;

om. [A]
;

[g]

[Antioch 14]
;

[Dam-Rup
5.

5]: see the last

ev $]
dirb crapKos

note.

GL[A]g Antioch

fiov

Dam-Rup

nobis (]? for

v) S v

GLS A
X

Antioch

Dam-Rup

St'

6v

see the note on

Magn.
p.

either

that

some word such as

fallen
out,

#-

cott
is

Ca?W7i

60, ed. 4).

Ignatius

tl&vto has

or that the

This is an anacoluthon. seems the more probable hypothesis. For similar instances, where in the hurry of dictating under pressentence
latter

plainly speaking throughout this passage of a spiritual revelation to

himself.
4.

Xcop\s k.t.X.]
7.

See the note on

Magn.
ttjv

sure of circumstances sentences are

left
'

crdpKa
ii.

k.t.X.]

Comp.

[Clem.

unfinished, see the notes, Ephes.

Rom.]

Set ovv r]p,ds cos

ttjv

vaov Qeov

1 Anode afjLevos k.t.X. Otherwise we might adopt Zahn's conjecture, el Be

(pvXdcraeiv

crdpKa,

with the note.

9, 15.

See also the notes on Ephes.

5.

vnccTTTevaav rives

fxe k.t.X.,

thus

making

evcoaiv]

piaprvs de fxoi the apodosis.. 2. ev cp Bede/iai] See 5 with the

evcocrecos

Comp. Polyc. 1 ttjs cpp6vTie, and see the note

1.

on Magn.

note.

tqvs p.epLO'p.ovs (pevyere]

k.t.X.]

Comp.

ano aapKos
crapij Koi aip,a
3.

Matt.
,

xvi.

17

above (with the

6.
p.ip,r)Tai
;

note),

and
10,

S??iyrn. 8.

ovk

a7reKaAirv// ei/ k.t.X.

k.t.X.]

i.e.

of His eVt-

Xeyov
fxoi

k.t.X.]

See Rom. 7

eaco-

eiKeia

comp. Ephes.
p.ip.t]Tai

and see the

Ephes.
I.

Oev

Xeyov, Aevpo k.t.X.

If the

(with the

note).

masculine Xeycov be correct here, it may be compared with eKelvos in Joh. xvi. 13, 14 but no dependence can be placed on the reading in such a case. There is the
;

note on VIII.
there

ovres Qeov

'I therefore did

my

best to

promote union.
is,

Where dissension God has no dwelling-place. Now the Lord will forgive all who

same
that

The passage has been misunderstood to mean

v.
1.

also in

Rom.

7.

repent and return to the unity of God and to fellowship with the
I bishop. of Christ,
;

have

an apocryphal writing is quoted as Holy Scripture' {Supernatural Religion 1. p. 273, ed. 2 see West:

'

who

will

faith in the grace shake off your

but I exhort you chains nothing in a sectarian spirit.

to
I

do heard

vm]

TO THE PHILADELPHIANS.
VIII.

269

eU evwcriv
10

OVV TO illOV iirOlOVP, W9 avdpttiiros ov e /mepKr/uLos ecrrtv kolI KarnpTio-fJievos.

'GyW

JJLV

opyr],

Qeos ov KaroLKe?.

iraaiv ovv \ie.Tavoov<riv d<piei

6 Kvpios, eav lueravorjo'cociu

eU euoTt]Ta Qeov
'

kcli

truvi-

SplOV TOV

7TlCrK07rOV.

TTlO'TEVtO

TY\

J^CtpiTl

h]O~0V XpL-

o~tov, 6s Avcrei d(p' vfjuov iravTa Sea/uov

avdpuirivqs]
3 eKrjpvaaev]

TrapctKaKto Se

clamabat S X A; praedicavit L; eK-qpv^ p.01 g. but v. 1. Xeyov) diccns L; et dicebat SjA; Xeyov] Antioch; Xeycov Gg* (some MSS om. Dam-Rup see the lower note. 4 rov] G Antioch om. g Dam-Rup.
;

GL Antioch Dam-Rup G Antioch [Dam-Rup];

;
:

ab hominibus S X A

curb arofxaros avdpu-rrov g.

5 r-qpeiTe]

g Dam-Rup;

Trjprjre

G.

/cat]

GLA[g]
L;
g*.

om. Dam-Rup.
;

10

fieravoovcni']

rots /xeravoovaiv g.
;

11 Ku/nos]

GL*A
coetus

6 debs g.

awe13 os]

8piov]

G;
6'rt

avvedpeiav (or crvvedpiav) g*

;

concilium
;

A.
5]

GL

g (but autem
;

^#0;/
1)
;

A.

u^u^]

GLA

t)\x&v

atitem

o3i

om. A.
be7rd6os, and see the note on Ephes. I BeBep.evov dnb "2vpias. the bishop awiBpiov k.t.A.] i.e. with his council of presbyters as assessors.' In Apost. Cotist. ii. 28

lieve

some persons saying / will not unless I find it i?i it,

I

eh to

the
so

charters.

said to them, //

is

'

written.

They answered, You are

qicestion.

begging the
charter,

But

to

me

the
is

the

inviolable

charter,

the presbyters are styled

rov
eTncrKOTrov
kcli

o~vp.j3ovXoL

and His Cross, His Death and His Ascension, and faith through Him. In these I hope to be
Jesus
Christ
justified
8.

Trjs

eKKkr)o-ias

OT-

(pavos' eo~Ti
eKKXrja-las.

yap crvveBpiov na\ (3ovXr] ttjs See the notes on Magn.

through your prayers.'

tdiov]

6, 13, Trail. 3.

civil

oweBpiov

tu>v

to

'my own part'';

117)
el

as
Bel

e.g.

Isocr. Archid. 8 (p.

'Lbiov

npeo-fivTepoov at tioned C. I. G.
13.

rovfibv

elnelv,

Lucian de Merc.

Philadelphia is men3417 (comp. 3422). Xvaei k.t.A.] Is. lviii. 6 Xve

Coud. 9 &S eyetye Tovp.ov \810v k.t.X., passages quoted in the lexicons.
9.

ndvTa

crvvBecrp.ov dBiKias, from which passage the interpolator has substi-

Kar-qpTiafiivos]

'settled.'

The

tuted crvvBeap,ov
here.

abulias

for

Beo~p.6v
is

Latin translator here, as elsewhere, has rendered it 'perfectus,' as if On the meaning of kcitd7rr)pTi(Tfj,ivos.
apTi&iv 'to settle, reconcile, pacify,' see the note on Ephes. 2.
II.
els

The passage
3,

of

Isaiah
i.

quoted, Barnab. (p. 77), Dial. 15

3,

Justin Apol.
233), Iren.
ii.

yj
17.

(p.

iv.

Clem. Alex. Strom,

18

(p.

470),

Apost. Const,
to
tion

evor-qra

Qeov]

below, Smyrn. 12, Polyc. same expression occurs. See also the note on iv opovola Qeov Magn. 6. The ivarr/s here is the result of the
evoaa-is

Comp. 9 8, where the

ii. 53, viii, 5, and seems have been a very favourite cita-

In the in the early Church. original the 'bonds of wickedness' refer to the oppression of the weak,

and apparently

in a literal sense to

mentioned just before.

comp. Smyrn.

For
els

the abridged expression fieravoelv

evvrrjTa

the chains of slaves and of debtors. In the LXX however it may be a question

5 p.eTavoijo-a>o-iv

whether avvBeapov

is

not in-

270
v/uSis, /uLti^ep

THE EPISTLE OF IGNATIUS

kclt epideiav irpaorceTe

[viii

fjiadiav.
1

eirel

xpurTO'Gav \xt] ev yikovccl tivuov Aeyovrcov otl

dWa

kcltcc

Trpao-aere]

facite

-rrpaaaeiv
v.

GL
1.

see the lower note.

xpt-v-

/nadlav]

xP L(XTO lJia ^^ av g* (with a

-jxadiav).

There

is

no authority of any
1
e7rei

value for xPV^Top-adeiav.

AL1

all

render xptoro- not

iv rols

XPW T -'
l

tended to mean 'a conspiracy' (comp.

ver. 9 crvvbecrpov nai ^eiporoi//aj/), as it is used in Jer. xi. 9 and elsewhere

2.

dpx^iois]

in

the

ar-

chives?

For dpxelov comp. Dion.

ii.

Hal.
apx^la
(prjs,
1.

A. R.
(v.
1.

26 pixP 1 T
i.

*)

ls

Ta

In Apost. Const, ii. 53 e^ciKokovdei tw tov Kvpiov vopco Ave

in the
o~vv8eo-pov d8iKias' eiri vol yap i^ovo-iav 6 croarrip eOero dcpievat cipaprias K.T.X., lb. viii. 5 Xveiv Se ndvra

LXX.

dpxaia)

to. 8r)poo~ia

iyypa-

Jos.

C.

Ap.

20

iv rois dpxeiois

TTavra

avvdecrpov Kara

ttjv
it

ii-ovaiav
is

r\v

edaucas

B. J. ii. 6 to nvp inl ra dpx^a ecpepov, anevdovres ra avp(B6\aia dcpaviaai k.t.X., Apollon. in Euseb. H. E. v. 18
(v.

dpxaiois)

twv

QoiviKoav,

17.

rots dnoaTokois,

understood of

to

rrjs

'Ao-t'as
i.

dpx^ov,

African,

in

the remission of sins (comp. Matt, xvi. 19, xviii. 18). There may or not be an allusion to this pasIn any case sage of Isaiah here. it seems to refer to the power of evil

Euseb. H. E.
iv
roils

may

ytvwv,
o~To\a>v

7 dvaypdnrcov els tot* dpx^LOts bvrcov TG)V 'E/3pai'xo3j> Euseb. H. E. i. 13 tg>v itn-

dno

rcHv

ap^eicov

rjplv

dvain

\r](pOeio-cov.

The word

occurs

generally,

as

in

the words

of the

the

following

collect 'though we be tied and bound with the chain of our sins, yet let the pitifulness of Thy great mercy

Smyrna
3335,
3400.

inscriptions found at itself; C. I. G. 3137, 3264,

3266, 3281, 3282, 3286,

3349>
It

3295,

3318,

loose
it

us.'

Hilgenfeld however refers

3356, 3382, 3386, 3394, ' the signifies originally

'

to the oppressive yoke of Judaism; Uhlhorn to the overbearingness of

the heretical teachers. See also the note on Ephes. 19 o0ev iXvero naaa

payeia nal iras b cap, 6 s K.r.X. i. kot epldeiav] i in a sectarian

spirit?

From

Phil.

ii.

p,r)8iv Kara.
:

government house,' the magistrates' office.' Hence it comes to mean the record-office and hence, like the English word 'archives,' it is used indifferently of the place where the documents are kept and the collection of documents themselves
' '

ipiOeiav prjbe Kara Kevohoi-Lav

see the

nor

note on

1, where the other member of S. Paul's sentence appears. For the meaning of ipldeia, partisanl

always easy to separate the one meaning from the other. The word is naturalised in Chaldee (see Levy Lex. Chald. s. v. p*D"lfcS)
is
it

ship]

''factiousness] Galatia?is v. 20.

Tvpaaa-cTe]

see

the

note

and
Thes.

in

Syriac
s.

(see
v.
is

Payne Smith

Syr.

f^lAlK').
as follows.

See the note on Trail.

meaning here
to

The The

6.

XpurropaOiav] So xptoro/xatfrjs, Modest. Encom. in B. Virg. 1 00-01 cpi\opaOeis rjyovv xP L(TT0 H' a ^ ^ (Patrol. Graec. lxxxvi. p. 3080, a reference given in E. A. Sophocles s.v.)
;

opponents of Ignatius refuse to defer any modern writings, whether Gospels or Epistles, as a standard of truth they will submit only to such documents as have been pre;

comp.

Xpio-Tovopos

Rom.

inscr.

served in the archives of the Jews, or in other words, only to the Old

vm]

TO THE PHILADELPHIANS.
evayyeXiw ov TrurTevw
A
G

271
teal

toIs dp^e'iois evpco, iv too

rJKovaa]
Xet'oi?]

3 dpquia audivi L ; Tpiowa ydp g ; sed quoniam audivi A. vcteribus L. ev ; ; dpxaiois scripturis antiquis {prioribus) also seems to have to evayyeXiov or tov evayyeXiov g*. ; ry evayyeXiy] read to evayyeXiov, for it translates si in scripturis antiquis non laudatur (glori;

G
;

GL

ficatur) evangelium,

non credimus

ci.

Thus the Testament Scriptures. dpx^a and the evayyeXiov are opposed as the Old Testament and
the

second and third places, while even in the first the weight of authority
is

in favour of
(

New.

so that the antithesis

ii.

is

dpxaiois'

2)

ap^eiW rather than While tci adiKra dpxeia,

is an inno very satisfactory

similar to that in [Clem. Rom.']

to. /3t/3Aia kcli 01

14

the inviolable archives/

wholly different interpretation however has not uncommonly been given to the
passage, e.g. by Voss (apparently), Smith, and several later writers; to. dpxela being explained as referring
to

cnrocrTokoi.

telligible phrase,

apxaia.

meaning can be attached to to. aSiKra It is more probable that (3) the more usual word dpxaiois should
be
substituted
for

the

less

usual

the

original

autographs or au-

dpxaiois than conversely, as indeed we find to have been done elsewhere.

MSS of the Evangelical writings, with which is contrasted to and evayyeXiov, the Gospel as written
thentic

For the common substitution

Xala for dpx^a see
Plut.

of dp-

Wyttenbach on

Mor.

p.

218

C.

On

the other
1.

preached in Ignatius' time. In other words his antagonists are represented as complaining that the Gospels had been tampered with comp.
;

hand

Credner

{Beitrcige
apxai-a,

p.

15)

reads dpxaiois,

Polyc. Phil. 7 bs av p.e6obevrj to. Xoyia tov Kvpiov npos tcis I8ias eiriOvp-ias

sistently, and editions), Dressel, Hilgenfeld (A. V. p. 236), and others.

dpxala, conso Hefele (in his later

A. p. 379), where however the words perhaps refer rather to misinterpretation than
/.

(quoted by Zahn

v.

take

of those who retain dpxaiois as a masculine, 'the ancient writers' (comp. Matt. v. 21, 27, 33); and Markland even proposes at the

Some
it

to corruption of our Lord's sayings. But this restriction of evayyeXiov is

second occurrence of the word to read ap^alot cortv 'Itjo-ovs Xpiaros,

quoted in Pliny est mihi priores' but he does not say what he would do with the third passage The view of Bull to. adiKTa dpx^a.
line
'

unnatural

and altogether the

is

inter-

comparing the
Eft. iv. 27
4'

unsuited to the age pretation and character of these Judaizing Nor again is it easily antagonists. reconcilable with yeypanTai. There can be no doubt, I think, that dpxelois ought to be read here
;

Unus

Plinius

Works

VI. p. 208, ed.

dpxaioi signifies
it.

'the

Burton), that old rabbis or

as by Voss, Cotelier, Smith,

(Anfange p. 339), The argument requires that the same form should stand in all the three can places and, if this be so, there be no question which word should be preferred on external authority. For dpx^a alone is read in the
;

and

others.

Rothe For (1)

doctors,' has nothing to

ev

recommend
k.t.X.]

3.

rw evayyeXico
is,

The

construction
'

if

mistake not,

Unless

I find
it

it

in the archives,

I do not

(the point at issue) believe it

(because

The

parallelism

appears) in the Gospel? demands this. [This

272

THE EPISTLE OF IGNATIUS

jjlov

[vin

AeyovTos
tcl

ccvtoTs otl
ifJLol

FeyparrTai, direKpiQ^cav

/ulol

otl npOKeiTcu.

apyeia

ecrTLV 'Irjcrovs Xpicrros,

kcli
>J

adiKTa dp-yeia 6 aravpos

1 UpoKeirai]

clvtov kul 6 davaros

1.

GL, and

so too [g*] (but with a v.

TrpoKplvercu)

superfluum
XpicrTos]

est

A.
Ir/aovs 6

dp%e?a]Gg; principium
xptcTos g-

scriptura prior A.

'Irjcrovs

3 &9ucra\ ddrjKra

inapproximabilia

G; qui non
;

construction

find

is

supported by

objectors

on

their

own ground

Hilgenfeld
Theol.

Wissensch. Zeitschr. f. XVII. p. 116; but he reads

apxaiois for ap^eioty.]

On
'

the other

hand the passage seems to be alUnless I most universally taken, find it (i.e. the Gospel) in the archives (or in the ancients), I do not
believe in the Gospel] with the very

they ask for proof from 'the charters' (rois dpxeiois), and he points to the passages in the Old Testament. What the points at issue were, the
following words 6 aravpos k.t.X. will The old question el nadr)suggest. ros 6 Xpurros (Acts xxvi. 23 comp. Justin. Dial. 36, 76, pp. 254, 302)
;

rare construction which occurs

i.

Mark

15 7ncrTveT iv ro)

cvayyeXico.
is

had was

still

to

still

be discussed. The Cross a stumbling-block to these

third

interpretation
(/. v.

adopted by

Zahn
after
'

A.

p.

378 sq, and

it

ad loc.)

Holsten

(in

Unless I fi7id
is,

Dressel, p. 180), in the archives,

Docetic Judaizers, as it had been in the Apostolic age to the Jews, though from a different point of view. They

that

if

in the Gospel, 1 do not believe but the Greek order and pa-

denied the reality of Christ's birth and death and resurrection see the note on Trail. 9. It was therefore
;

mode

are strongly against this of breaking up the sentence not to say that the apposition of the
rallelism

necessary to show from the Hebrew Scriptures, not only (as in the Apostolic age)
kcli

on

tov Xpicrrbv edei iraBtlv

dpxela with the Gospel is in itself an anachronism. Zahn takes the view
that these objectors appeal to the original documents of the New Tes-

dvao-TTJvai e< veKpa>v

(Acts
46,

xvii. 3

comp. Luke
18),

xxiv.

26,

but also that

'

He

Acts iii. 'must needs'

have been born

2.

in the flesh.

tament, as

evidence

for

the

true

i.e. 'in the Old Testament Scriptures, as Ephes. 5,

5

Gospel. I. TeypanTai]
12,

This is the question UpoKeirai] before us, this remai?is to be proved' \ comp. Arist. Eccl. 401 7rep\ acor^pias
npoKapevov, Dion. Hal. Ars Rhet. vii. 5 (p. 274) ov nep\ avrov vvv irpoKtLTai,

according to the common use of yeypcnrTai in the N. T. comp. Clem. Rom. 4, 14, 17, 29, 36, etc. Though it is not impossible that

Magn.

Ignatius might have applied yeypanrai to some Evangelical or Apostolical writings (as e.g. Barnab. 4 comp. Polyc. Phil. 12), yet quite independently of the requirements of the context the word would refer
;

Mor. p. 875 A, Galen Op. v. p. Clem. Horn. xix. 12 vvv cmohzi^ai pot rrpoKeirai (comp. ib. v. 8, xix. 13), Clem. Alex. Strom, v. 8 (p. 676) -npbPlut.
126,
Ketrai
8' rjp.lv

tl 7roiovvTs...d(piKoip.6a
i.

(comp. Strom,
500,
867),
vi.

10, p. 344,
1,

ii.

21, p.

15, p. 801, vii.

10, pp. 829, 7rpoCels. i.

Athenag. Suppl. 18 ov yap

p,oi eXe'y^eii/,
iii.

Keipevov
22,
vi.
ii.

Orig.

C.

much more
Testament.

naturally to

the

Old
these

3,

Ignatius

meets

19, 41,

1, iv. 38, 52, 53, 60, v. 2, 51, vii. 2, 30, 48, and so

vm]

TO THE PHILADELPHIANS.
t\

273
ev

avacTTCMTis avTOv kcu

5

7ri(TTis

fj

Sl

avTOU'

ok

6e\co

ev Trj 7rpoorev^fj
rapittir

v/ulcov

SiKaicodrjvcu.
and omitting
4
apxe'ia).

(attaching

it

to 'Irjaovs Xptaros
for

In the corre-

sponding place g* has adiKrov,

ap%eta]
toijtwv

which some

texts substitute avdevrinov.

r/

G; principia L; om. A;
g
;

apx^-ov [g].

5t'

airroi]

GL;

7/

irepi

ejus

A.

Hence to 7rp0K.eip.ev0p frequently. 'the subject under discussion'; e.g.

Apion. 22, 35, Epict. Joseph, 46, Clem. Horn. xix. 1, Clem. Al. Quis div. salv. 26 (p. 950), Orig. c. Cels. i.
c.
i.

read in his text npcxeiTai, which he The archives (i.e. the interpreted,
'

iv. 1.

24, 44, iv. 21, v.

2.

1, vi.

1, viii.

16,

65;
xvi.

and ra npoKeipeva Joseph. Ant.

5.

Many
stands

other
;

interpretations
e.g.

have been adopted

'

by Pearson
(comTrpoKeurai

It

already
xiv.
p.

written'

Old Testament Scriptures) are to be preferred] and he makes Ignatius answer the objectors accordingly. efiol de k.t.A.] i.e. 'Though I have condescended to argue, though I have accepted their appeal to the Old Testament Scriptures, yet to myself such an appeal is superfluous Jesus
:

paring

A then.

646

Christ
in

is

the archives

He

contains

to papTvpiov), and so Bull (in the passage cited below) as an alternative, as also several later writers ; by Bull

{Works
us';

by by Credner {Beitragel. p. 16) 'It is obvious,' So ist die Sache ausgemacht,' and so other writers by Hug (lutrod. to the N. T. 1. p. 105) 'This
'

vi. p. 208) 'It is rejected

Himself the documentary proofs of His person and mission': comp. non ideo creClem. Recogn. i. 59 dendum esse Jesu, quia de eo prophetae praedixerint, sed ideo magis
'

credendum esse
prophetae
3.

prophetis,

quod vere

sint,
i

quia eis testimonium

1

Christus reddat, etc'

adiKTa]

is

be preferred' (comparing Sext. Emp. Pyrrh. i. 8) together with others which it is unnecessary to
to
;

inviolable'';

an appro-

priate epithet of dpx^a, being used especially of sacrosanct places and

give.

All these

fail,

either as forcing

things.
5.

meaning
to
it,

alien

irpoKenai which is or as yielding a sense

on

iv

tj)

irpoaevxy

K. t. X.]

i.

e.

which is unsuited to the context. The emendation of Voss, who inserts a negative, on ov npoKeiTai, and the conjecture of Pearson (see Smith p.
84),

'through your prayers'; Ephes. 20 with the note.

hiKai<&6r)vai\

compare
5.

Comp. Rom.

IX.
I

'

The

priests deserve respect,

who

substitutes ovti for ort,

may

priest.

likewise be dismissed, notwithstanding the great names of their authors.

the Highentrusted with the holiest things of all, the hidden

allow; but

much more
is

He

alone

mysteries
that

They do not gain any support from

the
ov
to.

language of yap npoKeiTai

applet
tov
;

the
(v.
1.

interpolator,
TrpoKp'tveTai)

7rvevpa.Tos,

but

just

He Himself is of God. door of the Father, through whom patriarchs and prophets and Church must apostles and the whole alike enter into the unity of God.
But the Gospel has the pre-eminence
in that
it

the contrary

language is put by him into the mouth, not of the It objectors, but of Ignatius himself.
is

for

this

sets forth the advent, the

passion, the
Christ.

resurrection

of

Jesus
fore-

clear therefore that the interpolator

The prophets indeed

18

IGN.

II.

274 IX.
6

THE EPISTLE OF IGNATIUS

KaXoi Kai
to.
ol

[ix

iepeis*

KpeTaaov Se 6 dpxiepevs

TreTnaTevfJievo^

0"T6VTai
7raTjOOs,

T
$i

ayia toov dylcov, 6s julovos 7T67tlCtVTOS WV OvpCC TOV KpV7TT(X TOV QeOU*
eiaepxovTai
'Afipaa/UL
Kpetcrvov]

179

kcli

'lactate

kcli

1 Kal] GL; p.eu g: om. A. MSS read KpelaaoS); dub. A. the whole context is changed)

GL;
ai>]

Kpeia&wv g* (though some

3 auros
;

GL;

ouro's eorti' [g]

(but

et hie est

(but

commonly changes

participles

into finite verbs).

4 elaepxovrai]

GLA;

elarjXdov [g].

6 Qeov]

told

Him

but the Gospel

is

the

sation?

or

co?icessive,
it

as

towards
?

crown
tality.
if

and completion of immorAll things together are good,

those

who

rated

too highly

Were

faith is joined with love.' KaXoi kcu /c.r.X.] The contrast here is between the Levitical priesthood, and the great High-priest of the Gospel, i.e. between the old and

your
I.

these antagonists Antijudaic or Judaic? The latter view alone seems consistent with the sequence of the
writer's thoughts.

There

is

no

indi-

cation that the antagonists contemplated here are different from those

new

This is recogdispensations. nised by most commentators, and indeed is so directly demanded by

the
context, that it is strange any other interpretation should have been maintained. The interpolator however has altered the passage, so as
to

mentioned in the previous context, who were plainly Judaizers and moreover the stress of the sentence itself is not on the eminence of the Aaronic priesthood, but on the superior eminence of the High-priest and
;

the Gospel.
upelo-o-ov]
,

a reference to the three orders of the Christian ministry, Kapep

ol

make

The

neuter

is

justified

Xoi

lepels

/cat

ol

tov

Xoyou

by such passages as Matt. xii. 41, 42 7rXeIoz> comp. also Iu>va....'2o\opa)vos

',

duiKovoi, Kpeiaaoov 8e 6 dpftiepevs k.t.X,

Winer

lviii. p.

649
17,

sq.

interpolating several words so as to disconnect avTos wv 6vpa from a/r^iepevs, which he evidently intends to be

6 dpxiepevs]

After the Epistle to

ii.

the Hebrews,
10,
vi.

iii.

1, iv.

14, v. 5,
ix.

20,
vii.

vii.

26,
19,

viii.

1,

11;

understood of the Christian bishop. This has misled Cotelier, who interprets Upels of the Christian prestoo others (e.g. byters, and so

see
tov

esp.

7,
.

22,

23,

26,

vno

KpetTTovos. .erreiaayaiyrj

Kpeirrovos

Greenwood Cathedra Rothe (Anftinge 1. p.

to

Pet?'i

1.

p. 73).

8ici6rjK.r]s...ol ptv e\7rldos...KpeiTTOvos 7rXe loves elcnv lepels yeyovores 81a to BavciTco KcoXveaOai napapeveiv, 6 Se 81a

the

Christians

732) applies it of Philadelphia

to

peveiv

/c.r.X

tolovtos

rjptv

[/cat]

enpeTrev

dpx^pevs.

For

this

term

generally, as
xx. 6).

the Upch of the

i.

new
10,

dispensation (comp. Rev.

6, v.

dpxiepevs applied to Christ in early writers, see the note on Clem. Rom.

36

and
id.

to the references there given

But what form of antagonism has the writer in view, when he says
KaXoi kcu ol lepets?
Is the

add

6l 81a tov ap^iepeco?

/cai

7rpo-

statement

aggressive, as against those who disparaged the Old Testament dispen-

MelitO F?'agm. 15 (Otto) 'in sacerdotibus princeps sacerdotum,' Clem. Alex. Protr. 12 (p. 93), Strom, iv. 23 (p.
o-raTov

Tav

y\rvx^>v

rjpa>v,

IX]

TO THE PHILADELPHIANS.
7rpo<ptJTai
ets

75

5 7/ca)/3 kciI ol

Kai oi dTrocToXoi

kcci

r\

k/cAj/-

cia.

iravTa TauTa

evoTtjTa Qeov.
ty]v

epaipeTOv Se tl

Xei

evayyeAiov,

Trapovcriav

tov

crtoTrjpos,

GA[g]. The reading of the mss of L, fidei, is obviously corrupted from dei. The reminiscence of Ephes. iv. 13 would assist the corruption. 7 cuTTJpos]

LA[g]; om. G.

Petermann
as
I

inserts aiorrjpos after wapovaiav, but this

this position is suggested

is soloecistic.

Zahn
tt]v

places

it

have done; and

by

g,

which has

Trapovaiav rod acoTTjpos r\p.dv 'I^crou Xpicrrou.

633)1 Tertull. adv.

verus sacerdos patris, Christus Jesus/ iv. 35 'authenticus pontifex Dei patris (comp. iv. 9).
iii.

Marc.

'

4.

'Afipacip,

k.t.X.]

For the man-

summus

'

Ignatius regards the privileges of the Gospel as extended to the patriarchs, etc, see the notes

ner in which

2.

6 TreiricrTeviJievos k.t.X.]
is

The

re-

on

ference

to the special privilege of

5 above, and esp. on Magn. 9. In the allegory of Hermas those

the high-priest, who alone was allowed to enter into the holy of 12, x. 19 sq. holies, as in Heb. ix. 7

coincidence, combined with those noticed in the preceding note, shows, I think, that Ignatius must

This

have had the Epistle in his mind.

bs k.t.X.]
l

to the

Hebrews
This

stones which represent the patriarchs and prophets, not less than those which represent the apostles, are carried through the gate for the building of the tower, i.e. the Church ; Sim. ix. 4, 15. 6. navra ravra k.t.X.] All these
i

for

He

alone

etc.*

elements, whether they belong to the old dispensation or to the new, are

clause

explains the symbolism of 'being entrusted with the holy of

holies.'

brought

The

furniture of the adytum,

to the unity of God] i.e. all are united together in the same God through the same Christ 5 above,
;

the ark of the covenant, the pot of manna, the rod of Aaron, the tables of the law, etc, which were

TTio~Tevo~avTes

i(TG>dr)<jav ev evorrjrc
is

'I77-

com-

mitted to the keeping of the highpriest alone, represent the secret counsels of God comp. Heb. ix. 3 sq. clvtos a>v dvpa] 'He not only 3. enters into the presence-chamber of the Father, but is Himself the door' doubtless an allusion to John x. 9
; ;

aov Xpio-Tov, where the idea For the expression same. Qeov see the note on 8.
i^aiperov
etjaipeTcos

the

ivorrjs

k.t.\^\
tco

Comp. Smyrn.
iv
co
77

Se

evayyeXioo,

7 to

nddos

rjp.lv

8edr)\a>Tai Ka\

dvao~Tao~is

rereXeicoTai.
7.

rr]v

irapovaiav]

The
first

reference

is

obviously to the

advent, the

iya>

elfii

r/

dvpa'

St

e/xov

iav

tis

incarnation, though the word,

when

elo-eXdrj,

(TCddrjaeTai.

For similar

re-

ferences to

Christ, gate, see the note

48.

as the door or

on Clem. Rom.

not specially defined, generally refers The word to the second advent. does not occur in this sense in the

See especially the allegory in Hernias Si?n. ix. 12. It is worth

observing also that this image occurs in the message to the Philadelphian Church, Rev. iii. 8 Ibov dedoica. cvwtviov dov 6vpav dveaypivrju k.t.X.

N. T., except possibly in 2 Pet. i. 16. See for instances elsewhere, Test. Duod. Pair. Levi 8, Juda 22, Clem. Ho7n. ii. 52, Clem. Recogn. i. 59 'praesentia et adventus Christi,' Iren. 1 iv. 10. iv. 7. sq, Clem. Alex. 1,

l82

276
Kvpiov
(TTacriv.
tj/uitov

THE EPISTLE OF IGNATIUS

'Irjcrov

[IX

Xpio~TOv 9 to 7rados ccvtov, ty]V dvaets

oi

yap

dya7cr\Tol 7rpo<prJTai KctTtiyyeiXav

avTOV to evayyeXtov dirdpTLCTfjid wavTa dfJLOV Ka\a ecrTiv, eav ev dyairr)

Se

iffTiv dcpdapaias.
TriarTvriT.
vjulcov,

X.
1

'.7reL$ri

kcitcc

ty]v

irpocrev^v

kcli

kcctcc 5

Kvpiov]

GLA;

om.

[g].

avrov]
/cat

GLA
(but

(which translates

it

after tt)v dva-

GTCLcnv); avT7]v g.

ttjv]

g;

ttjv

GA

inserts et before to irados also

and otherwise

alters the

form of the sentence).

v. 1.)

In one MS of
2 KaTrjyyeiXav]

et is inserted, in

the other omitted.

See the lower note.

;

annimciaverunt
4 TnGTevyTe]
'

L;

KaT-qyyeXov [g] (mss, but with a

praedicaverunt A.

Strom,

Early guish the two napovaiai of Christ e.g. Justin Apol. i. 52 (p. 87), Dial. 14 (p. 232), 32 (p. 249) comp. id. 49 Iren. iv. 33. (p. 268), 120 (p. 350) 1 sq; Can. Murat. p. 35 (ed. TreTertull. Apol. 2 1 Clem. gelles)
; ; ;
; ;

331), i. 18 (p. 370). writers are careful to distini.

(p.

3.

aTrdpTiapLa

dcpBapaias^

the

completed work of immortality] as where the law was the first stage
;

dndpTicrpia corresponds to Tai in the parallel passage,

TereAeio)-

quoted

Smyrn. 7 Kings vii. 9 (Symm.) dTva.pTio~p.aTa are the coping stones, the tops of the walls, comabove.
In
1

Recogn. i. 49, 69. The passages in the Recognitions I should have overlooked, but for Hesse Das Murat.

monly
differs
28), as

called

OpiyKoL
d7rapTi.0-p.6s

The word
(Luke
xiv.

from

Fragm.
1.

p. 112.
k.t.A.]

By
For the ab-

the result from the operation. dcpdapo-ia is meant the indestruceternal

life,
;

to naOos

tible,

which
a>rj

is

the object
2 to de

sence of conjunctions comp. Polyc. 6 t<u 7riaK07rco, 7rpecr(3vTpois, 8ia<6vols.

of the Gospel

comp. Polyc.
alavLos,

6ep.a dcpdapaia Ka\

[Clem.

The

icai

before

ttjv

dvdo-Tao~iv

Rom.]

ii.

7 TOV r ijs dcpdapalas dyava.

in the

Greek MS of Ignatius is almost certainly an interpolation. It produces an almost impossible Greek sentence, and demands another koI
before t6 nddos
Trail.
7,
:

The word however

involves the idea

of moral incorruption, which is insee the separable from eternal life

;

notes on Ephes. 17,

4. iravra 6p.ov

Magn.

6.

see the notes on

12.

Whether we should

Ka\a\ i.e. 'whether belonging to the old dispensation or

read avWov or
question
;

avTr)i>, is a less easy probably the former, both

because because

and would emphasize the Resurrection as compared with the Passion, in a way which the language of Ignatius elsewhere does not justify, the chief stress being commonly laid on the
it

is

better supported,
ttjv

the new'; comp. koXoi kcu ol lepris k.t.X., and navra TavTa k.tX. X. 'Since the Church of Antioch

avrrjv

dvdo-Taaiv

has rest owing to your prayers and your Christian compassion, it is your duty to send a deacon thither, as God's ambassador, to congratulate

them and

to

glorify Christ's

name.

Passion.
2. KaTTjyyeiKav ds] struction see the note

the man, who shall be entrusted with this office. The mission

Happy

For on

this con5.

will

redound

to

really desire to

your glory. If you send such a person,

x]
to.

TO THE PHILADELPHIANS.
(nr\dyxya a e^ere
ecrrlv

277

eV XpKTTtp 'hicrou, d7rt]yye\y] juol

elpriveveiv

ty\v KK\r]criav t\]v iv

ufxlv,

'AvTioxeia

rfjs
eL

Cvpias,

irpeirov

ws

6KK\t]cria
e'/ce?

ZiaKOvov eU to 7rpe(r(3ev<rai
to

x P OTOV ^ (Ta ^ Qeov irpeo-fieiav, eU to

Qeov,
g;
al.

o-vyxapfjvai
G;
txt
creditis

avToh
Ag.

eirl
5

to

clvto yevo/uevo^ Kai So^dcrai

L;

al.

Kara sec]

GL; om.
;

A.

GLg

add. odv S X

8 vpivov]

(but they alter the former part of the sentence).

9 diaKovov]
kiricxKO-Kov g.

GL; ministrum
Sx
;

aliquem {ununi) S 1

aliquem bonum ministrum

/ecu

A;

10 (rvyxaprjvaC]

GLS A;
X

avyxcoprjdrjvai g.

5oacrcu]

GLg;

et

glorificent

qui glorificant A.
s. v. enumerates fourteen bearing the name. Ignatius however inserts such specifications where there was not

you will not find it impossible. The churches nearest to Syria have sent
bishops, and deacons.'
5.

others presbyters and

k.t.X.]

this

reason

see

e.g.

Ephes.

inscr.

'EneL^rj

When

Ignatius

iv

'Ecpe'o-cp

rfjs 'Acriay,

Smyrn.

inscr.

wrote his four letters from Smyrna, he was still anxious about the

iv 2fivpvT) rfjs 'Aalas,

with the notes.

Church of Antioch, and desired the prayers of his correspondents for its welfare see the note on Ephes. 21. By the time that he arrived at Troas
;

Antioch, the great Antioch, was not unfrequently called 77 eVi AatpvT) (e.g. Strabo xv. 1. p. 719, xvi.
2. p.
77

This

749, Joseph. Ant. xvii.

Ad(pvr]s (Plut.
Vit.

2.

1)

or
;

iiri

Lucull. 21

however, or soon

after,

he had heard

that the persecution

in the three letters written

was ended, and from thence

to

comp. Plin. N. H. v. 18 'Epidaphnes cognominata') or npos Adcpvrjv

77

(Hierocl.
AdcpvT]

Synecd.
v.

711)
p.

he charges his readers

gates to congratulate on the restoration of peace

send delethis church

;

(Mionnet
;

or 77 npos 36 sq) or
77

7repi Adcpvrjv

comp.

Meporj)

(Steph. Byz. S. vv. "A/cpa, but the associations con-

Smyrn.
ttjv

1,

k.t.X.

Polyc. 7. The words Kara are connected, not with

elprjveveiv.
i.e.

nected with the grove of Daphne would not recommend this designation to Ignatius
8.
;

amj-yyeXr],
6.
to.

but with
cnfka.yxva\

see

I.

p.

41 sq.

'your Chris-

Tvpiirov

icrriv

K.r.A.]

See the

tian

compassion and love';

i.

comp.

similar directions to the Smyrnaeans

in

Philippians
iv

8 iivmo6S> irdvTas vjias

Smyrn.
9.

11, Polyc. 7.

cnikayxyois XpiaTov 'irjo-ov (with the note). As in Smyrn. 11, 7. rfjs 2vp'ias]

Qeov
is

npeo-fieLav]

similar mes-

senger

called 6eo7rpeo-(BvTr)s
'

Smyrn.
they
;

Polyc.
C.

7.

So
xi.

it

is

Clem. Horn.
e.g.
I.

36,

xii.

specified also 1 see also

:

11, 6eobp6p.os Polyc. 7. 10. eVi to avro k.t.X.]

when
13.

are assembled together'

in
5,

church

G.

3425.

The

addition
this

comp.
the

6,

and Ephes.

The

was not unneeded, though

the
principal
;

was
the
six-

place

bearing

name
that

for

Appian

(Syr. 57) relates

Latin translator has merely adopted common Vulgate rendering of iirl to avTo in idipsum, but commentators
(e.g.

Seleucus founded {eKTiaev)

Smith, Jacobson) have

it.

teen cities which he called 'AvtloXeia after his father,

misapprehended

and Steph. Byz.

Km

8odo-ai]

It is

possible to con-

278

THE EPISTLE OF IGNATIUS

OVOfXa'
/ULaKCtpiOS

[x

TO

6V

XpKTTtp

'lr}(TOV,

OS KaTCt^L0)6ri-

creTai Trjs Toiavrtis SiaKOvlas*

Kal vfxeh So^a&dricrecrde.

ol&vvcltov virep

deXovo-Lv

vfjuv

ovk i(TTiv
eyyicrra

ovofxaros
iwi5

Qeov*

cos

Kal

al

eKKXtjaiai

7r6[x\Jsav

O-K07T0VS,

al Se 7rpeo-/3vTpovs Kal SiaKovovs.

to 8vo/ia]
"

GL;

add. rov deov g; add. domini S a A.

X
.

X/hotw
KaTTj^udr) g.
;

'Ii)<rov]

gA;
3 8e]
est

irjcrov

xP t0 T <?

GLS

/caTaiw077<xercu]

GL;

has a

future, Si a present.

2 do^ao-e-qa-eo-de]

GLg;

GLg; om.
;

Stf et

A.

ovk

Amp] GL;

S x dub. A. non est... hoc S^ non quidquam

glorificabitis

ov iraaiv g.

ecclesiae

L*

(see appx)

et quaedam propinquae 4 Kal al eyyiGTa eKKK-qalaC] Kal del al '{yyurra eKKk-qdai g ; sanctae ecclesiae Mae quae S x ;
;

nect these words with either x l P" rovrjcrai or 7rpecr/3et)o"at or crvyxaprjvai.

ceived from you.

it,

am

thankful for
requite

and

pray that

God may
grace

The first mode of connexion is recommended by the subsequent clause The third is Kal v/iels boijao-Orjo-ecrde.
favoured by the proximity, and probably this consideration should prevail. The second has nothing to

you.

May

Christ's

redeem

those who treated them otherwise. Salutations from the brethren in Troas, whence I write to you by the

hand
sians

recommend
1.

it.
i

of Burrhus, whom the Epheand Smyrnseans have sent with me to do honour to me. The Lord

t'6

ovo/ia]

the

Name'

seethe

Jesus Christ in

whom
them.

note on Ephes.

3.

do
See the note on
6.

honour

to

they trust will Farewell in

hope.'

Karai;ia)6r)<TTa.i\

Christ Jesus, our

common

Ephes.

20.

Uepl 8e

k.t.X.]

The persons

2. <a\ vfi(7s k.t.A.] Perhaps to be connected closely with dotjdo-ai to ovofxa, the intervening words p.a<apios

here mentioned had followed in the track of Ignatius. They would

therefore pass through Philadelphia, as he had done (see 1, 6, 7, with

.diaKoviasbe'mg parenthetical; comp. e.g. II et'9 \6yov Tip,f)$' Ti/xijo-ei av. .

the notes).

From

Philadelphia they

tovs 6 Kvpios
3.

K.T.A.

Otkovo-iv
is

de

'

k.t.X.]
is

Where

a way.' With vnep ovojiaTos Qeov must be understood tovto notch/) or words to this
there
will, there

went to Smyrna, where also they were hospitably entertained {Smyrn. It appears from the language 10).
of Ignatius to the Smyrnaeans, that

he had already
they
arrived.
to

left

Smyrna, before
therefore
fol-

effect.

They

others] presumably those which were not so near and whose bishop could not be spared.
5.

al

8e]

''but

lowed him

XI. 'Philo the deacon from

Cilicia,

Troas. They were doubtless the bearers of the good news that the persecution at Antioch had ceased. They would pro'

Word, and Rhaius Agathopus, who follows me from Syria, bear witness to the kindly hospitality which they reassisting

who

is

me

in the

bably also accompany him further ; and, if so, they would be those companions of Ignatius about whom Polycarp enquires, Phil. 13 'et de

XI]

TO THE PHILADELPHIANS.
XI.
riepl

279
Ki\iKias>
vtty\-

Se @i\covos

tov

Siclkovov oltto

clvSpos /ULEiuapTvpriiuievov,
'

6 9 kcu vvv ev \oyco

Qeov

perel

iulol,

a/ua

Paico

'Ayadoiro^i,

dvZpl
this

6k\ktw, os
is

sanctae ecclesiae quae A.

Petermann supposes that

reading

to

be explained

by a confusion of t^o\!X*71B sanctae and r^wV3-TQ propinquae. It seems quite as likely however that AflAI ma Y have been corrupted from KAIAI, the word
iyyuTTa being omitted.
KiXucias g.
'

Qeov]

GLA;
pew
et

6 airo KtXt/ctas dvdpbs] om. g* (but 1 adds del).

.

GLA;

dvdpos curd

8 'Pcu'w

Ayado-rrodi] see the lower note;

dyadoirodi. (with

the interpunctuation)

G;

reo agathopode

See also

L; reo fratre Smyrn. io, where L,

agathopode A; yaicp (or yavta) /cat dyadoirodt g*. in addition to Ag, inserts the conjunction.
Col. i. 25 Qeov, Rev.
TrK-qpaaai tov \6yov tov 9 81a tov \6yov tov Qeov.

ipso Ignatio et de his qui cum eo sunt [rots avv avTco] quod certius agnoveritis, significate'; see Pearson
V. I. p. 171. In the opinion of those critics who maintain the genuineness

i.

els

In the parallel passage Smyrn. 10 Xoyov Qeov the expression has a

of the Antiochene Martyrology, they were also the eye-witnesses and narrators of the saint's

wholly different sense. Zahn however treats the two phrases as equivalent
etc.

and compares

Phil.

iv.

17,

voyage and

suf-

ferings ( 7 tovtcov avroTTTai yevopevot). So for instance Ussher {App. Ign.

p. 54),

By doing the work of a vTv-qpeTeH] deacon or attendant comp. Acts

;

Ruinart {Act. Sine. Mart. p. 55, Ratisbon. 1859), Smith (p. 42, who { says, vix a quoquam dubitari aut
potest aut debet'),
writers.

xiii. 5

elxov Se Kai 'icodvvrjv vwqpeTrjv.

c

8.

Paio)1

have

ventured

on

this correction of the

and many

later

reasons.

(1)

reading for two have not succeeded

The

first

person however

in finding the

proper

name Rheus

does not commence, as on this hypothesis it ought, at Troas, but off

Puteoli
p. 42.
( 5 -qpels)
;

elsewhere, whereas Raius (Raiius, Rahius) occurs several times Corp.

Inscr. Lat.
V.
II.

see

Zahn

/. v.

A.

1129, 4975
in.

48
,

tov

biaKovov k.t.A.]

Ignatius

The Pseudomakes him a deacon of

I.

4078, L. 11.

and the feminine Raia,

3499,
2400,

in. 6183, C.

2502,

v.

10 daira^eTat vpas Tars. &[kcDv 6 diaKovos vfxav (a letter purporting to be written from Philippi).

Tarsus,

973; see also the indices to Vols. IX. X. (2) This form explains both the readings of the MSS. By a com-

mon

In the genuine Ignatius, Smyrn. 13, he sends a salutation to the Smyrnaeans.

7.

itacism it would become Peo), as in the MS of Ignatius by a slight

;

corruption, r&icoi f r P&ica>i, it would produce the Tata of the interpolator's

dvdpbs
vi.

same phrase
in Acts
12.
3.

is

The pepapTvpypevov] used of the Seven On the meaning of

see the note on Ephes.
i.e.

As Raius is a nomen, and Agathopus a cognomen, the comIn a Greek bination is correct.
text.

p.fj.apTvpr]fievov

inscription at Palmyra (C. the name 'Paatos occurs.

y

I.

G. 4482)

iv Xoyo) Qeov]

of the

Gospel,' KaraketyavTas tov

as

'the preaching e.g. Acts vi. 2

\6yov

tov

Qeov,

common name, more Aya66irodi] especially in the case of slaves and see for Greek inscripfreedmen
;

28o

THE EPISTLE OF IGNATIUS

/uioi

[XI

dwo Cvpias
vjulgov,

aKo\ov6eT dTTOTa^a\xevo^ tw
Kayo)

/3*or

oi Kat

/ULapTvpovcriv

vjjuv.

tw

Qeco
kcci

ev^apicrTio
6 Kvpios.
G; fro LA;

virep
oi

otl ehe^acrde clvtovs, w?

aTTOTa^dfxevos]

u/ul<xs

GLA;
;

aTrora^dfievoi g.
in the next clause).

2 v-rrtp]

7repl

(substituting virhp uv for

6n

domini nostri iesu christi A. The lt](Tov xp l<TTO v G have arisen from the accidental omission of KvpLov rjfxQv, for rov L. 5 rwv a5e\(p<2v] GAg; multortim hardly stand.
rod

4 T^crou XpturoO] gL; seems to reading of

irjaov

xptcrou can 6 Boijppov]

Ephes.

L povpyov g (without any v. 1.) A has burdum here, as also in Smyrn. 12. Petermann supposes that this is owing to a confusion in the Armenian letters for d and g, which closely resemble each other, so that the

burruni
2,

tions, C. I. G. 268, 270, 1380, 2454,

will

account for the frequency of the

[2837], 2878, 3847 d, 3977, 4716 d, Wood's Discoveries at Ephesus etc

;

name, as one 'fausti ominis.' Clement of Alexandria, Strom, iii. 7 (p.

538), quotes a letter of the heretic Valentinus to one Agathopus. Voss (on S?nym. 10) expressed a belief that he is the same person with our

vi.

(p.

48)

for Latin,

C. I. L.

II.

2431, 2864, 4463, 4550,

1

III.

633, 1825,

21 13, 3017, 3141, 3959, v. 744, 806,

128,
II.
1

185, 125

1,

6388, etc.
.

In C.

I.

4463 it is connected with other AGATHOPI familiar names, cvra

L.
.

TROPHIMI POLYCARPI .LIBERTORVM. As an early Christian name it ap.

pears in the Roman catacombs (de Rossi Roma Sotterranea II. p. 47 sq, in. p. 286 (?) comp. Bull, di Arch.
;

Agathopus, and defended his opinion in his answer to Blondel (see Pearson V. I. p. 645 sq, ed. Churton). This identification is likewise maintained by Pearson (on Smyrn. 10)

and by Grabe
since

(Spic. Pair.
it is

11. p.

53).

Chronologically

quite defensible,

Crist.

Gennaro

1863),

being some-

times confused with Agapetus. It is also used as the name of a confessor in the Ancient Syrian tyrology, published

Marin the

by Wright

and Valentinus flourished within some 20 or 30 Moreover years of Ignatius' death. it would help to explain those anti-

young

Agathopus man now,

is

apparently

Journal of Sacred Literature, Jan.

dated A.D. 412), under Nisan (April) 4th. For an
1866 (from a
itself

cipations of Valentinian phraseology

MS

which we
Ephes.

find in

Ignatius (see e.g.

8,
it

inscr.,

Magn.
;

Trail.

1,

meaning of Agathopus, comp. August. Ep. 17 ad Max. (II. p. 22) 'Namphanio [a Punic proper name] quid aliud significat quam boni pedis hominem, i.e. cujus
illustration of the

would show that Ignatius moved in the same

inscr., 6, 7)

Rom.

for

circles.

The
far

identification therefore

seems
stress

from improbable. But, the

so

name being

common,
laid

too
it.

much

adventus afferat aliquid felicitatis, sicut solemus dicere, secundo pede

introisse, cujus introitum prosperitas
sit?', quoted by Smyrn. 10 (but he wrongly calls it an epistle of Maximus to Augustine). The meaning

must not be

on

son

aliqua

consecuta

In the interpolator's text this peris divided into two, 'Gaius (for Rhaius) and Agathopus,' both here

Pearson

on

and in Smyrn. 10. There can be little doubt however that this is a mistake;
for
(1)

The

addition

dvftpl

XI]

TO THE PHILADELPHIANS.
dTi/udcravTes clvtovs XvTpcodeirjcrau ev
'

281
ty\

<$e

-vcloltl '\r\-

5 crov Xpio-Tou.

twv

ev TpoodSr

Acr7rd^6Tai vjulcls bdev kcli ypdcpco

r\

dyairn twv dSeXcbtov

v/uuv Sid

Bovppov

7re/u-

Greek reading underlying this authority would be fioipyov. This explanation might pass here and in Smyrn. 12, where also g has povpyov; but it fails to account for the reading of A in Ephes. 2, where there is no various reading potipyov in the Greek, and where even g has the form in pp (though with some variations in the
vowels).
is

The

true explanation of the

Armenian reading

in all the three passages

which Petermann himself gives on Ephes. 2 ; that it arises from a confusion of the Syriac letters ^ and 7, d and r. The substitution of (Soupy os for ^ovppos,
that

here and in Smyrn. 12, has a parallel in the substitution of yaicp for paly just above.
k\ktco
k.t.X.
is

shows that a single

(2)

ayanj] Pc6ttlov eKKXrjcrias k.t.X.

300s

person

mentioned;

In

the

kcu
:

vpds]

i.

e.

spurious Ignatian Epistles {Ant. 13, Philipp. 15; comp. Tars. 10) only two persons are represented as being with Ignatius on this journey, <iAcoi>

or dnobi^aiTo
ttcivto.

comp. Ephes.

a7roSeercu 2 kcito.
6
1.

pe

dv7ravcrev,

as kcu avTov

TVCiTrjp

Irjcrov

dvayjrv^ei],

Xpicrrot) dvayjsv^cu [v. Smyrn. 9 koto. naPTa

As these \\.yado7rovs ol 8iclkouoi. false letters emanated from the same

kcli

aveTravcraTe,

kcu

vpds

(with the note).

pe XptOTos See also the note

'irjcrovs

author who interpolated the genuine letters, he is inconsistent with himself,

on Smyrn.
other similar
ol
6"e

pdXXov

8e

k.t.X.

for

modes

of expression.

unless indeed the mi, here and

aTipdaavTfs]

These

were

in Smyr?i. 10, crept into his text at a later date. It would appear from

doubtless the heretical teachers who had opposed Ignatius himself when

Smyrn. 10

(see the note), that

Aga-

he was
4.

in Philadelphia;
'

see above

thopus, like Philo, was a deacon, for the two are there called SiaKovoi

6, 7, 8. XvTpeoOeirjcrav]

be

ransotned,'

Xpiarov

(the
its

word probably being

official
(11.

used

in

sense).

The
on

and set free from in which they are

see above 8
tt}

this chain of sin, at present bound

;

Pseudo-Ignatius
this point.
1.

cc.) is explicit
'

diroTa^dptvos

k.t.X.]

having
>

%dpiTi 'Irjcrov ILpicrTov, For os Xvcrei dcp' vpa>v irdvTa decrpov. this word as a theological term com-

bidden farewell to this lower life' comp. Philo Leg. ad Cai. 41 (11. p. 593)
'

pare
ii.

(besides the passages in

14, 19,

the

N. T.) Barnab.
17.
5.
7)

[Clem. Rom.]
note

kypimras a.7TOTdr]T(u r<5 [Clem. Rom.] ii. 6 del de r)pds tovtco [ra> atom] aTTOTa^apevovs i<elv(o [tS fxeWovTi] xpao-dai, with the note. For the distinction between fiios the lower and far) the higher life, see the note on Rom. 7.
/3ia>,

Lva prj 6 cros

dydirrj\

See the

on

Trail. 3.
6.

did Bovppov]

He

acted as the

amanuensis of Ignatius. For this Burrhus see the note on Ephes. 2,

and

for the

2.

fiaprvpovo-iv

vplv\

i.e.

'bear

tion hid the note

nepfpOevTos]

meaning of the preposion Rom. 10.

In

witness to your hospitality': comp. 3 Joh. 5j 6, els tovs ddeXcpovs kcu

tovto
ivovs,
ol

accordance with

epapTvprjcrdv

crov

tt}

the wish expressed Ephes. 2 ev^opai rrapapeTvai avTov k.t.X.

282
(pdevTOS

IGNATIUS TO THE PHILADELPHIANS.

ctfjia

[XI

i/moi

cltto

Xoyov ek 6v
iXwiSi
i

Ti/ufjs.

Ti[xr]<rei

'Gcpe&iwv Kal CfJLVpvaiwv eis ccvtovs 6 Kvpios 'Irjcrous XptcrTos,

^Isv^rj,

e\7ri<^ov(riv

crapKi,

Trvev\xaTi y
'Irjo'ov,

iricTTei^
ty\ koivy\
5

dya7rti, 6/uLOvoia.
riiJLtov.

eppwcrde ev Xpicrrco

e/uol]

GLA

om.

g.
[g].

i rifi^asi auroi)s]
6 Kvpios]

honoret ipsos

quos ho-

norabit

A;

oi)s ap.ei\peT<ii

GLg; om. A.
Lg; corpore

3 iXirifavo-iu]
et spiritu et

Gg; sperent L; def. A. vapid, A; crapKl, ipvxy (om. Trveifxari) G.

'It](tov]

ipvxy, nvev/uiTi]
iriarei]

mente

GLA;

Kvpiq) irjcrov xptcrrw g.

GLg; om. A. Koivfj] GLg; om. A.

4 Xpiaruj
5
tj/jlwv]

txt

add. iv ayicp irvevfuiTi g; add. gratia vobiscum: amen A. There is no subscription in GLA. For g see the Appx.

GL;

1. dnb 'Ecpecrlcov k.t.X.] Though himself an Ephesian, he was the joint delegate of both churches see
;

For 3. (rapid, ^vxfl) 7rvev[xciTi] this threefold division of the human

personality see the notes on 1 Thess. v. The omission of TrvevpLart 23. (contracted ttnI) in some authorities
is easily

Smyrn.
els els

12.
l

to do me honour] \6yov TLfxrjs] \6yov meaning 'to the account of/ 'on the score of; comp. Smyrn. 10 els \6yov Qeov, and see the note

explained owing to the beginning of the next word ni-. See the note on 4. eppG>(T0e~]
rfj

on Philippia7is
2.

iv.

15.

Ephes. 21.
Koivfj eXirlhi]
1,

TLfxijaei

avTovs] This responds to

tijjltjs
;

See the notes on

II.

the foregoing
O

comp. Smyrn. 9
QeOV
TeTLflTJTai.

Ephes.

Magn.

Tl\X.Q>V eTTLCTKOTVOV

VTVO

6.

TO THE SMYRN^ANS.

6.

TO THE SMYRN^ANS.
would not be
notices IT
possible, even
if it

were advisable, to discuss the

Smyrna and the Smyrnsean Church with the same fulness which has been aimed at in the introductions to previous epistles. The
of
history of a city which struck its roots into the most remote antiquity, which claimed Theseus or Tantalus or an Amazon as its founder and Homer as its most illustrious child, which has had a continuous au-

and which is at this day the most flourishing and populous centre of commerce in the Levant, must be too well known to require, and too copious to admit, the scale of treatment which seemed suited to Magnesia and Tralles and Philathentic history of twenty-five centuries,

Such details moreover, as are necessary to understand the of Christianity in Smyrna at this time, have found their proper position place in the notice of Polycarp.
delphia.

This letter, like the preceding one to the Philadelphians, was written from Troas, and probably about the same time. The persotinel therefore is the same. Burrhus is again his amanuensis ( 12). Philo and

Rhaius Agathopus are again mentioned welcome from his correspondents ( 10).

as having received a kindly

for the dispatch of a representative to congratulate the

(

Directions are again given Church of Antioch

halt,

n).

But

established

at Smyrna he had made a longer more affectionate relations, than

and apparently had

at Philadelphia.

Hence

he sends special salutations to certain classes of persons, and

individuals by

to certain

name

( 13).
is

The main

purport of the letter

assails

the condemnation of the

16, 103,

same

Judaic Docetism which he

elsewhere (see pp.

147 sq,

286
242
sq).

IGNATIUS TO THE SMYRNtEANS.

But whereas
in

the

Philadelphian

letter

it

is

attacked

chiefly from its Judaic side, here on the contrary he denounces mainly its Docetism ( 1 Yet at the same time its Judaism appears in6).

cidentally from an allusion to the tuition which these heretics had received from the Law and the Prophets ( 5). Their separatism and their contentiousness are dwelt upon more fully here than in his

other

letters,

and the duty of unity

is

strenuously enforced in con-

sequence.

The
'

following

is

Ignatius
I

to the

an analysis of the epistle. Church of Smyrna, which abounds

;

in faith

and

love
'

and lacks no

spiritual grace

abundant

greeting.'

give glory to Christ

who has bestowed

so

much wisdom on

you, that ye fully believe in the blood of Christ and are convinced of His incarnation, His baptism, His passion. The cross was the standard

round which Jew and Gentile alike were summoned to rally ( 1). These things were realities, not phantoms, as some persons, phantom-like

The Lord appeared to Peter and to the themselves, imagine ( 2). He ate and disciples after the resurrection. They handled Him.
drank with them ( 3). These things I say to warn you. If the life and death of Christ were unreal, then my sufferings also are unreal ( 4). These heretics have failed to learn from either the Law or the Gospel. I would It is a mockery to praise me, and yet to deny my Lord. the existence of these men ( 5). Even angels will be gladly forget condemned, if they believe not in the blood of Christ. Beware of these
heretics.

They

abstain from deeds of love

the eucharist of the Church.

fore,

Yet love only

(
7).

and avoid dissension

They hold aloof from Shun them thereObey your bishop. The bishop is
( 6).
is
life.

the centre of the individual congregation, as Christ is the centre of the The bishop is the fountain-head of all authority universal Church.
( 8).

Be wise
I

me ( 9). God will

peace.
'

in time. May God requite you for your kindness to thank you also for your welcome of Philo and Agathopus. reward you ( 10). The Church of Antioch at length has

worthy work
ensis.
I

Send ye a delegate to rejoice with them. and it is within your reach ( n).'
;

This

will

be a

Salutations from Troas.

Burrhus, your representative,

is

my amanuI

salute your bishop, your clergy, your laity

( 12).

salute
salu-

the families of the brethren,

tations.
I salute

and the holy widows. Philo sends Gavia and Alee and Daphnus. Farewell ( 13).'

TTPOC
ITNATIOC,
6 Kal

CMYPNAIOYC.
Qeocpopos, eKKXtiaia Qeov ira'

Tpos Kal tov ijya7rriiuLevov Irjcrov XpLCTOV, tjAeri/uievti ev 7ravTL x a P L(T lJLaTL > TreirX^pco/uevr] ev iria'Tei Kal dya7rti,
dvv<TTp)iT(p
over]

TravTOs xapiff/uaTOs, QeoirpeirecrTaTYi

a/xvpvaLois

TTPOC CMypNAIoyc] tov ayiov lyvariov i-maro

marg.)

(numbered a

in the

wpbs afivpvaiovs g*; ad smyrnaeos A; item alia epistola sancti ignatii martyris qui vocatur theophorus, quod est qui fert deum, quam scripsit ad smyrnaeos (numbered j3 in the marg.) C. For L see the Appx. i 6 /cat]

G;

rod avrov

eirio-Tokri

(om.

Kal)

for the other authorities see Ephes. inscr.

Qeo(p6pos] txt
vipio-rov g.

GLAg
2

add. qui scribit C.

TT7]fj.evov]

GL;

Qeov Trarpbs] txt add. vlov avrov gAC.

GLAC;

add.

ijya-

'Ignatius

to
is

the

Church of
the Father

Smyrna, which

of

God

and His beloved Son, and through His mercy abounds in faith and love, being deficient in no spiritual gift greeting in a pure spirit and in the word of God.' 2. rov rjyairqfxevov] The beloved] or His beloved 6 comp. Ephes. So exapircocrev r)p.as iv rep ijya7TT]p.evco.
; ' '
1

endowed with.' For the construction and meaning see Pliilad. 5 iv <u Comp. Kk-qpoi TJ\TJdr]v (with the note).
also
I

Cor.

vii.

25

cos

i]Xer]p:evos

vnb
rp\i-

Kvpiov
r\p.a'i

ttlo-tos elvai,

Ign.

Rom. 9

ris eivai.

i.

iv nlarei k.t.X.] For this preposition with nXrjpovv see Ephes. v. 18, Col. i. 9, and perhaps Ephes. i.
3.

23.

With
;

nhrjpoqbopelv

it

is

more
ko.\

too

Barnab. 3 ov
avrov,
7rai86s
crov.

rjyanrjfxivco
rj

yroipiao-ev iv ro3 avrov, lb. 4 tva ra^vvrj 6

rj

common
iv. 12.

see the

note,

Colossians
7j-iot

For the connexion

yairrj p.4 vos

rov

T)yairr]p.ivov

'Irjo-ov

\8ta0rJKT}],

Clem. Rom. 59 rov

avrov, rov
r)yaTvr)-

1. dying see the note on Ephes. 4. avvo-Tpr}Tco k.tX] Probably sug-

r)ya7rrjpLV0v
fjLevov

gested by

Cor.

i.

coo-re

vpias
;

fir]

naidos

This

title

'Dilec-

tus'

is the common designation of the Messiah in the Ascensio Isaiae,

varepelo-Qai iv pajdevi ^apio-p-art comp. Polyc. 2 Iva p.rjbevbs \eiirr] Kal navrbs
Xapio-p.aros
irepio-o-evfls.

The word

e-g-

i.

4,

5,7, 13,
'

"i. I3> 17,

18, iv. 3,

dwo-ripT]T09,

though a very obvious

6, etc.
TJXerjuevT]

form,
iv]

is

not very

common.
See
the

havijig

bee?i

pitied

6eo7rperreardrrj]

note on

in,

i.e.

'having in God's

mercy been

Magn.

1.

288

THE EPISTLE OF IGNATIUS

dfjitofjivp

Kai dyicxpopco, Trj ovcr\ ev C/ULVpvrj Tr\s 'Ao-ias, ev TrvevfJLctTi Kai \6yco Qeov 7r\eTcrTa -^aipeiv.
I.

Ao^d^co
cro(pi(ravTa'

'Itiarovv

XpicrTOv tov Qeov tov outws

v fid's

evorjcra

yap

v/md* KaTripTLcr/uevov^ ev

2 TrvevjxaTL]

GLCg;

fide

A.
it

Xo'yy] txt

GLAg;

add. sancto (app.)

3

(having transposed Qeov and connected

with

irvevixaTi).

Aodw]

'Itjctovv XpicrTov tov Qeov rbv k.t.X.] Cg Sev-Syr 2; 5o%afav G. Sev-Syr (com p. Ephr-Ant); iesum christum qui etc. (om. tov debv) AC; Tbv debv /cat iraTepa tov Kvpiov rjfxCov 'I. X. tov 5i' avTod k.t.X. g. ovtcos] GACg Sev-

LA GL

says Pearson.
6eo<popos, etc, points to

'ferax sanctorum] of other Ignatian compounds however, such

1.

ayiocpopco]

what
2.

follows.

On dpcop-w

see the note

The analogy
~
)

Ephes. inscr.
X6ya> Qeov]

Regarded here as

as

XP L0 T0(PP 0S vaocpopos, another meaning, 'carrying holy things,' rather than 'producing holy men.' See the notes on Qeo<fi6pos Ephes. inscr., and on eVre

an inward monitor; comp. 1 Joh. i. 10, ii. 14, and see the note on Colossians
iii.

16.
^aipeti/]

7rAeI(jTa

See

the

note

Ephes. inscr.
I.

olv k.t.X. Ephes. 9 (in which last passage the word ayiocpopoy itself occurs), for this metaphor derived from
religious processions.
vessels,'

'I

give glory to Christ

this

who has
you.
I

bestowed

wisdom upon

The

'sacred

perceive that your faith is steadfast, being nailed to the Cross, and that

which the Church of Smyrna bears, are its Christian graces and
virtues.

your love

is

firm in

the

conviction

of Christ's blood.

Ye
was

believe that

Christ was

truly

born of a

For the form of this word see the note on Polyc. inscr.
Spvpvt)]
tt)s

was
tree

truly baptized,

to the Cross.

From

virgin, truly nailed the fruit of this

'Acrias]

On

this

notes Ephes. It was not Philad. inscr. wanted in this instance to distinguish the place from any other bearinscr.,

see the

specification inscr., Trail.

are sprung. Through His resurrection God has held up a

that

we

standard to Jew and Gentile alike, all may flock to it, and be united
in the
3.

same name. A part of Ephesus was indeed called Smyrna at one time, but this name no longer remained, when Ignatius wrote and more(Strabo xiv. 1, p. 633 sq) over Ephesus itself was equally in
ing
the
;

one body of His Church.'

Aoaco]

The

finite

verb

is

here

adopted in preference to the participle, both because the great

favour,

preponderance of authority is in its and because the variation is

(dogda), 8ogdd>);
It is

very slight
Polyc.
1

comp.

'Asia.'
ev
dpcopLOi

v7repbo;dco.

TvvevpciTi
'

k.t.X.}

Comp.
inscr.

Ephes. inscr.
Kai ev dp(op.a>

ixXe\o~Ta iv 'lrjcrov XpiOTca

however and that we have here again an

sible

quite posthat Aoda>v is right

in-

x a P9- X a P iV Pom.
L
)

anacoluthon (the sentence being

7rXeiora ev

'lrjcrov

Xpiara)

tco Qeco ljpcov

dpcopoos xalpeiv.
k.t.X.

The words

ev dpcopcp

terrupted by a succession of subordinate clauses and never finished), as

'

therefore are to be attached to

in

Ephes.

Anode dp:evos

k.t.X.,

Pom.

I]

TO THE SMYRN^ANS.
iTKTTei, wcirep KadtiXcojULevovs iv
'

289

5 ctKivriTcp

tw aTavpoo tov
Trvev/uLctTi,
kcil

Kvpiov

Irjcrov

XpicrTOv,

crapni

re

kccl

rihpaafjLevovs iv

dyawr] iv too

atjutaTi

XpicrTov, 7re7r\rjpo-

Syr om. L (but see Appx). 4 yap] GLCg Sev-Syr ; om. A. 5 tov Kvpiov] txt GCg* (but Gk mss add. iffiwu); add. nostri L[A][Sev-Syr] (but the two last are valueless, since the addition is always made in the Syriac). 6 /cat
;

sec.]

GL[A]g Sev-Syr; om.

C.

Xpiarov]

G;

tov xp^tov g.

'Ene\ evgdfievos k.t.X.

see the notes

1.

5.

ciKtvrjToj]

Comp. Philad.
Col.

\,Polyc.
ii.

on both passages.
tov Qebv tov k.t.X.] 'the

God who

coanep

KaOrjXoopevovs]

For reasons which are explained in the note on Ephes. inscr., tov Qebv must be closely connected with the words
thus
wise.''

made you

TrpocrqXcia-as

ovto

too crTavpoo.
ii.

For the
<xvv-

metaphor see Gal.

eo-Tavpoo fiat,

20 Xpicmu
14),

(comp.

vi.

following.

Ignatius does not appear ever to call Jesus Christ God abso-

lutely.

Ephraim of Antioch, quoted

[Bibl. 229, p. 258), refers
ko.1

epos epoos eVrcu'pcorai. the 'nailing fast on the Cross' implies especially a firm belief in the reality of the crucifixion, as opposed
to the theories of

Rom. 7 o Here however

by Photius
to
this
'lyvctTios

Docetism; comp.
p.77

passage,
Kai

6eo(p6pos
rco

8e

Polyc.
Trail.

Phil.

7 os av

paprvs,

Spvpvaiois

em-

papTvpiov
1 1

tov

o-Tcivpov.

opoXoyrj to See also

kXo.8oi

o~TeXXcov,
(i.e.

opolcos

KexprjTai

apdpcp

e(paivovTo

av

tov

uses the article with Qeos, when speaking of our Lord) but the in;

crTavpov,

Ephes. 18
tov

irep'v\rr)p.a

nvevpa
adiKTa

aTavpov,

to epbv Philad. 8 to.

ference to be drawn

from the pre-

sence of the article is somewhat modified by the additional words tov

ovtcos k.t.X.

the

apx^a 6 aravpbs avTOv (with under different note), where

Though

the words tov

enforced.

Qebv are wanting in two important authorities, they seem to be genuine, as they are appealed to by two
fathers.

images the necessity of this belief is For ev with KadrjXovcrOai. comp. e.g. Arist. Pan. 618 ev KXlpaKi So the Latin 'figere in cruce, dr)o-as.

in parietibus.'
6. aapKi re k.t.X.] For this favourite Ignatian phrase see the note

The omission would be easy

to

owing
letters

the repetition

of similar

TON0NTONOYTO2.
vfias (ToobicravTa]

on Ephes.
7.

10.

ovtcos

'made you

i]8pao-p.evovs

ev]

For the con-

thus wise] as described in the opening salutation. For the expression

struction see Philad. inscr. (note).

comp. 2 Tim.
aocpiaaL
(xix).
8,

iii.

15

k.t.X.

See
(cv).
i

hvvdpevd ere also Ps. xviii

to.

civ

22,

cxviii

(cxix).

This again implies ev to} alpaTt] a belief in the reality of the passion ; see the note on Philad. inscr. a TrenXripocpop-qpevovs k.t.X.] having
l

98.
4.

evb-qo-a]

perceived,
'

when

full conviction with respect to our Lord as being truly descended from

was staying among

KaTTjpTicrpevovs]

you.' settled'

David etc.'
;

For the

different

mean-

see the

note on Ephes.

2.

ings of nXrjpocpopelv see the note on Colossiaus iv. 12.

IGN.

II.

19

290
(popri/uevovs

THE EPISTLE OF IGNATIUS

['

ek tov Kvpiov tj/uwi/ dXridcos ovtcl e/c yevovs AaveiB Kara capita, vlov Qeov KaTa deXrj/ua Kat Svva/uiiv,
yeyevvri/mevov dXtjdcos K Trapdevov, /3efia7TTtcriuLevov vtto
add. Irjaovv XP L(* T V gLA. 7}/j.<2v] txt GC Theodt Sev-Syr dXydtas] Theodt (after ireirXrjpocpoprj/xevovs, Schulze) Sev-Syr ws v.Xrjd<2s g (transvere C (connecting it with posing it and placing it after ireir^pocpop^ixevovs) om. A. 2 Aaveld] 8ad GC. TreTrXrjpocpoprjpevovs) deXrjpd] GLC def. g. deor-qra Theodt dvvafj.iv] txt A Theodt Sev-Syr ; naturam A
1
;

GL

add.
vov]

deov

GLC

Sev-Syr

def.

see

the

lower note.

3 yeyevvt]p.k-

Theodt (Schulze); qui

nattis est

def. g.

dXrjOus] not omitted in

Sev-Syr; gentium LC ; yeyevrj/mevov G; A, as stated by Zahn, who is misled by

i.

eK yevovs AavelS]
18.

See the note

comp.

Ephes.

18

os

iyewrjBrf
dXr/dcos

kcu

on Ephes.
2.

eficmTiaQr],

Trail.

6$

eyev-

For the same ancomp. Ephes. 20 (with the See esp. Rom. i. 3 tov yevonote). pevov e k o~7T pfiaros AavelS Kara crapica, tov opiaBevTos vlov Qeov ev which passage Ignatius dvvdfiei, doubtless had in his mind. see the BeX-qpa] the Divine wilP note on Ephes. 20. Again dvvapiv is used absolutely, as in Rom. i. 3
vlov Qeov]
tithesis
'
;

This word should probably vrjdr). be read also in Hippol. Haer. vii. 38, where the MS has tovtov he ovk i<
napdevov yeyevf)o~3ai. ing of yeyevvrjpevov, note on Ephes. 18.
4.

For the mean'bom,' see the

tva

n\r]p(o6fj
iii.
1

k.t.X.]

According

to Matt.
rjp.1v

5 ovtco

yap

irpeirov iarat

liKripacrai 7va.o~av diKaLoavvrjv.

No-

just quoted.

The

addition of Qeov in

the

common

texts is a transcriber's

expedient, owing to ignorance of this absolute use of OeXrjpa. Theodoret

thing is said respecting the motive of Jesus in coming to baptism in the other Canonical Gospels. On the other hand the Gospel of the

strangely substitutes QeoTrjTa for 6e\r)pa.

This reading again

translator

may be
likewise

due

in part to the

same ignorance.

Hebrews, which Ignatius is supposed below 3, gave an account of the matter which is inconsistent Hieron. c. Pelag. with this motive
to quote
;

The Armenian
Justin

iii.

has substituted another word. See Dial. 61 (p. 284) dnb tov

782) 'In Evangelio juxta Hebraeos ... narrat historia Ecce

2
(11. p.
;

mater Domini
;

et fratres

eius dice-

7rarpbs OeXr/crei yeyevvf)o~8at

compared
avTov,

with

ib.

128

(p.

358) yeyevvr)a6ai dnb

kcll

bant ei Ioannes Baptista baptizat in remissionem peccatorum eamus

;

tov TraTpos hvvdpei Tatian ad Graec.

a7rXorr}Tos

(SovXf)

et
eis

baptizemur ab
:

eo.

Dixit

autem
et

deXrjpari he tt)s

avrov npoivrjba Xoyos compared with ib. 6 Xoyos npoeXdav e/c tov naTpbs dvvdpecos, passages rrjs quoted by Pearson.
3.

tizer

Quid peccavi ab eo? nisi

ut

vadam

bap-

forte

hoc ipsum

So we must Theodoret (as printed by Schulze, but Sirmond

yeyevvrjpevov]

In the quod dixi ignorantia est.' Praedicatio Pauli also it is said that Christ 'ad accipiendum Ioannis baptisma paene invitum a matre sua

certainly read with

Maria esse compulsum,' Retract, de

Bapt. 17 (Cyprian. Op.
III. p.

90, ed.

has 66

yeyevrjpevov), as e. g. Justin Dial.

(p.

H artel).
5.

291) eK nap6evov yeyivvtjTai

ILovtLov TlCkarov]

For the reason

I]

TO THE SMYRN^EANS.
vtt
*

291
ccvtov, d\r]-

'Iwavvov \va ttAhpooGh n<\c& Aikaiocynh

5

6cos eV* llovTLOV

Xcofjievov virep

fliXaTOV

Kcti

ijfJLoou

ev crapKr

HpwcHov TETpap^ov KCtdr]ov Kapirov q/jiels diro d(p>

;

5 KadrjXwfxdvov] GL Theodt Ka9r]\oopevov g* 6 ev] GLC(?)g; om. Theodt; (some authorities); dub. AC Sev-Syr. dub. Sev-Syr. As A is derived from the ambiguous Syriac, it has no authority on

Petermann's translation.

this point.

Kapwov]

GLAC

Sev-Syr (not Kapiruv, as Zahn

for the

word

&ON2

is

very

note on Trail,

commonly used in n, p. 176); Kal g.

the plural, as a rendering of Kapnos: add. icr/xev g. ; ij/xeis]

see the

GLC

Magn.

of this specification see the note on 11. Here the date is still

689 sq) dXKrjyopoiv o Mcovo-fjs v\ov oorjs avopiaaeu iv ra napadeiaco ne(pvTvp.VOV...ev tovtco 6

further defined

by the mention of

Aoyos

rjvdrjcrev

re

Herod.
'HpcoBov rerpdpxov]

The

part taken
S.

koL KapTrocp6pr)aV crap yev6p.evos Kal rovs yevaap.vovs ttjs xP r] (JT ^ Trl T0S a ^~

by Herod
alone
in

is

mentioned by
7

Luke
;

tov

e^coonoirjaev,
eis

inei

p.rjbe

avev

tov

the

Luke

xxiii.

Canonical writings 12, 15, Acts iv. 27.

is

v\ov

yvcocriv ijp.lv d<fnKTai.

life

This

application of the tree of

would

This Herod Antipas

19, ix. 7,

called
1,

'teiii.

trarch' also in Matt. xiv.

Luke

Acts
is
i.

xiii.

1,

to distinguish

him from
Great
cessor

his predecessor

Herod the
ii.

who

6 ftaaiXevs (Matt.
5),

1,

comp. Luke
(3a<Ti\evs

and from

his sucis

probably be made by Papias; comp. Anastas. Sinait. Hexaem. vii. (p. 961 Migne), and see Contemporary Review, October 1875, p. 844. Similarly Melito saw a reference to the Cross in the tree of Gen. xxii. 13, Fragm.
12 (p. 4l8

Herod Agrippa who

(Acts
xii. 1).

also

Otto) (pVTOV
endXecre

2afi<EK,

TOVT-

The absence

eaTLV d(po-a>s,

tov

aravpov,

of the definite article however before

the

word obliges us
or

to translate ri...

'Hpco'Sou

Terpdpxov 'before

tetrarch,'

Herod as more probably 'when

1. c. p. 690) so applies also the gvXov farjs (which however he quotes devdpov ddavaaias) If the reading Kapin Prov. iii. 18.

and Clem. Alex. (Strom.

Herod was tetrarch' ( TeTpapxovvros ...'HpcoSou Luke iii. 1). 6. d<f> ov Kapnov] ''from whichfruit';
comp. Tertull. adv. Jud. 13 'Et lignum, inquit, attulit fructum suum [Joel ii. 22], non illud lignum in paradiso

nov be correct, Christ Himself seems to be regarded as the fruit hanging upon the tree; and dcp ov Kapnov is
y

further explained by 0770 tov 6eop.amay be KaplcTTov avTov ndOovs. said to spring from that fruit, inas-

We

quod mortem dedit

protoplastis, sed

much
see

as the taste of

it

lignum passionis Christi, unde vita pendens etc' The Cross is regarded as a tree (gvkov); comp. Trail. 11
e<paivovTO av k\68ol tov

Clem.

Alex.

1.

c.

gives us life The Latin

;

aravpov Kal

tjv

av

The Kapnbs avT&v acpdapros. symbolism of the tree of life planted

6

a dtp' ov Kapnov cujus fructu, which Pearson explains 'ligni quod hie subintelligitur,' taking of ov. gvXov to be the antecedent But it is more naturally rendered
translator renders

in paradise, as referring to the

Cross

from a very early time Justin Martyr Dial. 86 (p312 d), Clem. Alex. Strom, v. 1 1 (p.
of Christ, dates
;

construction as Pearson, but makes of ov. The Xpio-Tov the antecedent

clause
d(f)

a quo fructu.

Zahn takes the same

ov...nddovs

must be taken
19

292

THE EPISTLE OF IGNATIUS

[1

tov deo/ULaKapLCTTOv avTOv iraGov^ \va a'ph cycchmon tovs aicovas Sia Trjs dvao'Tao'ecos eU tovs dyiovs
'

ets
kcli

7TKTTOVS aVTOU, LT V
criofJiaTL Trjs
I

lovSaiOlS LT 6V edveCTlV, V Vl

eKKXtjcrias

avrov,
01
rjfxa^

avTa yap iravra eiravev

divine beatissima

\iva crcoucoword having been

&?a/z' (fxaKapiov)

8eojJLaKapl(jTov\ g;

(i.e.

deo/iaKctpLcTov, the

mistaken for a superlative); Oeo/iaKapLrov

3 etre iv...efre iv]

gC

&>Te iv..Jvre iv
5 7<x/>]

G; G;
'

dub.
etf

Sev-Syr;

C.

in...et in L.

e^i]

GLAg

Sev-Syr; om. C.
marg.). ut salvemur)
'iiradev

GLg

Sev-Syr; om.

CA

(but supplied in the

tva crcodto/xev]
;

GL

om. C[g].
avicrrr]

Sev-Syr; ad vivificandum nos 6 ujs] GLCg om. A (but

;

A
it

(but in the marg. omits the context

dviaTrjaev iavrov]

us Kal aXrjd&s owing to homoeoteleuton) Sev-Syr.

GL

Sev-Syr;

g (but below

it

adds

\6yos tov iavrov vadv...avicrT7)aev);

as parenthetical, so that tva apt] is connected with the preceding sentence.

The punctuation
editions

in the

com-

mon
I.

(Cureton,
is

Jacobson,

Jerome says on Is. v. 26 {Op. 'Legi in cujusdam commentariis, hoc quod dicitur Levabit signnm in natiojiibics ftrocul et sibiphet.
IV.
p. 88),

Hefele, Dressel)

wrong.

7.

OeopaKapLcnov] Comp. Polyc. The word occurs also Method.

de Sym. et Ann. 5 (p. 107 Jahn) fxaKapia crv iv y weals yvvaiK&v, deopaThe other form 6eop,aKapiTov KapLo-T.
is

ad eum de finibus terrae de vocatione gentium debere intelligi, quod elevato signo crucis et depositis oneribus peccatorum velociter The venerint atque crediderint.'
labit

commentator
ludes
is

to

whom Jerome

al-

worse supported and is exposed to a double objection, as a anat; Xe-

yofievov,

and

as

being somewhat out

probably, as Pearson sugThere is nothing of gests, Origen. the kind in Eusebius. But the idea

of place here (since pampas is used of the blessed dead). Zahn retains
it

seems

mind

to have been present to the of Lactantius Div. Inst. iv. 26.

is

and endeavours

to justify

it

as a

There
in

transference from
death.
i

the
i~aise

dead

to the

same prophetic image

John
TTjs yrjs,

perhaps a reference to this of a standard

apt)
aloft.''

o"u(TO"qp.ov\

an ensign
to

xii. 32 Kaya> iav v^raBa i< navras i\Kvo~a> npos ip.avTov.

The

reference
10 (comp.
aipeiv

is

Isaiah

xlix. 22, lxii.

v. 26),

where
to

The expression a'lpeiv o-vao-r)p.ov occurs also Diod. Sic. xi. 22, 61, xx. The word o-vo-o-rjpov, which sig51. nifies properly 'a concerted signal'
(Diod. Sic. xx. 51 to avyKeiLievov...

the

LXX

has
the

(TV(T(Tr]p,ov

Jehovah's standard in Jerusalem, about which (in the prophet's image) men should rally from all parts of the earth.
raising
in Christ's resurrection.

describe

of

Ignatius sees the fulfilment of this Hence the

words fire iv 'lovdaiois eire iv edvecriv, which follow; for the gathering of the Gentiles is a prominent feature
in the

comp. Mark xiv. 44), was used even by Menander, who however is roundly scolded by Phrynichus for the solcecism (ed. Lobeck, p. 418). There is mention of the vexillum
avao-rjfxov,
i

crucis' in Fragm. 5 of the passages ascribed to Polycarp by Victor of Ca-

context of the evangelical pro-

pua.

The word

Tponaiov

is

frequently

]
fiev\'
Kcti

TO THE SMYRN^EANS.
dXridws 67ra6ev,
cocrTrep

293
dvecrTricrev

ok

Kcti

d\r\6u>s

eavTov
avTOV

ol/y

cnricTTOi

Tives

Aeyoucriv to SoksTv
kcu
Kadcios

7r7rov6evai,

avTOi

to ^okelv ovts'
ovaiv

(ppovov(riv 9
o Sai/moviKoTs.

kcll crvfjifiricreTai ccvtoIs,

dcrco/uLdrois kcli

resurrexit a mortuis

resurrexit C.

7 to doiceiv]

mss)

secundu77i videri L.

And

so again just below.

G ; t doKeTv g (some has opinione in the first

passage, and opinio in the second. /cat] GLA; om. [g]; al. C.

8 avrov iretrovdevaL]

GLA

ireirovdev

C;

al. g.

9 dcufiaTois

/ecu 5cu/j.ovikois]

GL

daemonia sine corpore

incorporei sicut daemones

al. g.

used by Athanasius of the cross or crucifixion of Christ (see the note on the Festal Letters p. 97, Oxf.
transl.),

rent se et in

unum

congregarent,

si

by later fathers. would gain currency through the Labarum of Cons tanThis
tine

as well as

image

quando erant dispersi aut dissipati.' 'He thus suffered for our II. salvation. His passion and His resurrection were realities, and not phantoms, as some think. To such
persons it shall happen according to their thoughts for they are unreal
;

but it appears before his time, ; as the passage of Methodius p. 103 (referred to by Zahn) shows, and

and
6.

visionary.'
dveaTrjo-ev eavTov]

indeed might be suggested by Col. The conjectural reading o-vaii. 15. a-oifxov, which is adopted by Bunsen,
destroys the point of the expression. The Docetae, who 3. iriarovs] denied the reality of the Cross, did

This

is

dif-

ferent

from the language of the N. T, where Christ is always said to be

raised

by the Father.

Accordingly

the interpolator has substituted aviBelow, ary, as Jacobson points out.

7,

not

fall

under

this
2.

category

see the

the

doctrine

is

stated
eivai
'

in the

note on ama-Toi
iv iv\ o-co/zan]

scriptural way, adp<a

Trjpos...f]v
Tfj

tov aco

Doubtless a remi-

xP r}"r ^>Tr Tt
l

narrjp

niscence of S. Paul's teaching, Ephes. 16 ii. dnoKaTaXkd^j] tovs dp(poTpovs iv v\ (jco/iart rco Qea> 81a tov

rjyetpev.
7.

aVicrroi]

He

calls

the

Doce-

tae

aravpov (where
ver.
18,

also the context, contains a reference to the

iii.

unbelievers, because they denied the reality of Christ's humanity;

comp. also below

avTwv

to.

8e

dvopara

evangelical prophet, Is. lvii. 19), 6 eivai to. edvrj...crvo~cra>pa, iv. 4

<TG)fxa

liVTa dirto~Ta k.t.X.

See the note

on Trail.
so called.
8.

10,

where they are likewise

Kai

ev

irvtvpa,
ix.

etc.

COmp.

Hermas Sim.
tov Qeov iv

18 eorat

o~u>pa.

And
i.

77 ex/cA^cna for the exact

expression see Col.

tt)s KK\r)o~Las
i.

18 tov o~(opaTos

note on Trail. guage is used.

9.

See the avTol to 8oKelv k.t.X.] 10, where similar lancrvpftrjcreTai]

(comp. ver. 24, Ephes.

<a\

'so

shall

it

23, iv.

12 sq, v. 23, 29, 30).

The

happen.'

For instances of
cos

na\ in the
(nadcos) in
9, Phil,

corresponding part of the image, peXt], appears in Ephes. 4, Trail. 11. Pearson writes on eVi adpari, 'Hie usus erat signi militaris, ut collige-

apodosis answering to

the protasis comp. e.g. Gal. i. i. 20, 1 Joh. ii. 18, and see

liii.

Winer
p.

p.

548 sq, A. Buttmann

311.

294
III.
i

THE EPISTLE OF IGNATIUS

'Eyco

[in

yap
5e

teal /ueTcc

Trjv

dvacTaa'tv ev capKi

7<V]

GL

Theodt;
vidi

C[g]

Euseb Theodt;

(prob. a

i olda] Euseb; atqui A. mistranslation rather than a v. 1. eldov, since

GLCAg

The passage
in

is

the

common

wrongly punctuated For the editions.

ii.

deny the
tull.

reality,

resurrection?

but even after His See the irony of TerChr.

5

sense comp. [Clem. Rom.]

rut

iv

de

Cam.
et

'Fuit itaque

yap (ppovflv puKpa nepl avrov,

'

fiiKpa

phantasma etiampost resurrectionem,

Kal i\T?i^op,v Xa^elv.

ao-cop-drois k.t.X.]

cum manus
''being

pedes suos discipulis

dicens,
be-

unsubstan-

inspiciendos
etc'
iv aapKL

offert, Aspicite,

and phantom-like] in their opinions comp. Hieron. Comm. in Isai.

tial
:

k.t.X.]

'/

know and

xviii.

(Op. IV. p. 774) 'nee

daemonia
qui vere

lieve

Him

to be

in the flesh?

For

subsistant, quia est exciderunt,

jam a Deo

olha Ka\ 7rio-Tva>

nee sectae haereticorum, quae nullam retinent veritatem, sed in umbrarum similitudinem transeunt et intereunt,' where there
is

olda Ka\

T7TTio-p.ai.

comp. Rom. xiv. 14 Jerome (Vir. III.

re-

16), clearly

deriving the quotation at

second hand from Eusebius and

ferring the passage
to the Epistle to 'in carne eum vidi et credo quia

ikoIs

a similar comparison. For baip,ovsee the note on baip.6viov 3.

by inadvertence Poly carp, translates

sit,'

In dacop-aTois there is possibly an allusion to the aa>p.a rfjs iKKXrjaias (at the end of 1) in which they have no part. The two adjectives are

and evidently supposes that Ignatius had seen our Lord in the flesh. Similarly the
as
if it

were

elbov,

Latin Version here 'in carne ipsum

vidi et credo

chosen with a view to the

aora>p.a.Tov

baip.6viov

existentem.'

This

in-

in

the

narrative

which

The word baip,oviK.6s occurs Athenag. Suppl. 25, Clem. Alex. Strom, vi. 12 (p. 789), as well as in Plutarch. Pearson distinguishes between daip.oviKus ( = daLp.ovic68r)s) and
follows.

in

terpretation would be encouraged by the story, built upon a misinterpretation of Qeocpopos (see on Ephcs.
inscr.), that he was the child whom our Lord blessed. Chrysostom distinctly states the opposite, Horn, in S. Ign. 4 (II. p. 599) tov ovde ia>paKora avrov ovde a7roXeXavKOTa avrov
rfjs

Saip-ovLdKos

= daipovia^ojAevos). The
fundamentally
just,

distinction

is

but

the one sense frequently runs into the other.

III.
'I

o-wovo-ias.

Pearson conjectured
interpretation arose 8 Kal etdev mi eiri-

that

the

false

myself

He was

still

convinced that incarnate even after the

am

from John
o~Tevo~ev.
2.

xx.

resurrection.

and his companions to handle Him and assure themselves that He was not a
told Peter

He

Kal

ore k.t.X.]

The

reference

is

is

plainly to the same incident which related in Luke xxiv. 36 sq see

;

phantom.

They did

so.

They were

convinced, and in this conviction Nay, He even they despised death. ate and drank with them in the flesh,

esp. vv. 2^j 39 iftoKOW Trvevfxa decopelv, Kal einev avTols .^r]Xa(prjaaTe p,e Kal
. .

t'Sere,

otl nvevjxa

uapKa

Kal ocrre'a ovk

e^ei, Ka6a>s ifie deoopelre e%ovTa.

The

though
I.

in the spirit

He was
i.e.

one with
'not only

the Father.'
icai

jiera

k.t.X.]
life,

words however, in which it is told, are different. Eusebius (H. E. iii. 36) is at a loss to say from what
source this incident was taken (ovk

during His natural

of which they

in]

TO THE SMYRN^EANS.
kcli

295
7-01)9

avTOV oi$a

7TLCTT6vco

bvrcc

kcli

ot 7rpos
6vto\

7repi
;

Jerome so translates the oWa of Euseb). modo (ovtus) C ; dominion A.

oid*

GLg

Euseb Theodt

hoc

rome however
'

oirodev prjTois crvyK.ixP'qTai). states that it

Je-

was

was habitually used by him and he makes it his business to record

;

taken de evangelio quod nuper a me translatum est,' i.e. the Gospel to which he has referred before in

all

references to these

apocryphal

'evangelium quod secundum Hebraeos, et quod a me nuper in Graecum Latinumque sermonem translatum est,
treatise,

the

same

gospels in early writers, and does so in other cases. Yet he cannot verify the quotation in this instance, not-

appellatur

quo
III.

et
2),

and which

Origenes saepe utitur' {Vir. at this time he

to regard as the oriof S. Matthew ; ' Ip-

withstanding the striking words 8aifi6vlov acrdjiarov which would be likely to dwell on his mind. (2) Origen, who was also well acquainted with
the Gospel according to the Hebrews, ascribes the words not to this but
to an entirely different apocryphal writing, de Princ. praef. 8 (1. p. 49) 'Si vero quis velit nobis proferre ex
illo

was disposed
ginal

Hebrew sum Hebraicum [Matthaei] habetur

in Caesariensi bibliotheca quam Pamphilus martyr studiosissime confecit mihi quoque a Nazaraeis, qui in Beroea urbe Syriae hoc volumine utuntur, describendi
;

usque hodie

libello

qui Petri Doctrina ap-

pellatur, ubi salvator videtur

ad

dis-

cipulos dicere,
est ei,

Non sum daemonium

incorporeum, primo

facultas

fuit

'

Vir.

III.

3)

though

afterwards he spoke less confidently on this >oint in Matt. xii. 13 'quod vocatur a plerisque Matthaei authen;

respondendum quoniam ille liber inter libros ecclesiasticos non habetur, et ostenquia neque Petri est ipsa

dendum
scriptura,

ticum {Op. VII. p. 77) c. Pelag. iii. 2 'in Evangelio juxta Hebraeos: .siveut plerique autumant, juxta Matthaeum^ quod et in Caesariensi habetur biblioIn another theca' {Op. II. p. 782).
;
.

qui

spiritu

neque Dei

alterius
fuerit

cujusquam
inspiratus'.

With these

facts

before

us

it

is

reasonable to suppose either (1) That it was a lapse of memory in Jerome.

passage also Comm. in Isai.

praef.

xviii.

{Op.

iv.

p.

770)

he

writes

'quum enim

apostoli

eum

putarent

quod Hebraeorum lectitant Nazaraei, incorporate daemonium, dixit etc.' But

spiritum, vel, juxta evangelium
this statement,

though thus repeated

attended with diffiEusebius was well

and

explicit, is culties ; for (1)

His memory sometimes plays him Thus he quotes, as from Ignatius vir apostolicus et martyr,' the most notable passage in the Epistle of Barnabas c. Pelag. iii. Or inasmuch as, hav2 (11. p. 783). ing translated the book, he was not likely to have made this mistake, it seems more probable that (2) His
strange tricks.
' ;

Gospel according to the Hebrews. There was a copy preserved in his own city, Caesarea, in the library which had been collected by his friend Pamphilus, was probably attached to his

acquainted with the

copy contained a different recension of the Gospel according to the Hebrews from that which was known to Origen and Eusebius. This Gospel
bore various titles and there is every reason to think that it went through various recensions. The copy in the

own Church

or palace,

and

certainly

Caesarean library would

represent

296
rieTpov
f'AeTe
6'ti

THE EPISTLE OF IGNATIUS

r)Adev,
e<pr]

[m

auTols*

A^BeTe, yHAAcpHCATe Me, kai

kcci

oyk

gim'i

aaimonion acwmaton.
67ricrTvcrav
;

evvus

av-

tov
1

rj\jsavTO,
rjXdev]

kcci

KpadevTes
3
al.

Trj arapKi
Kpadevres]

avTOv
;

Gg Theodt

eXrjXvdev

Euseb.
g.

convicti

crediderunt qui eucharistiae-participes-fuerunt (lit. communicaverunt) et coenaverunt antea corpus et sanguinem ejus. The first clause is evidently a gloss (prob. later and certainly erro(KparrjOePTes?)

L; quum prehendissent eum C;

A has

neous)

of the

rendering of
KpadtvTcs.

and the rendering generally points to upadhres. The ; represent KparrjaaPTes, but prob. is a loose paraphrase of See the lower note. al. g 4 aifiari.] irvevixari
second

C may

GLC

the text as Origen and Eusebius

it.

had
the

Gospel found
pcos e^ijyyeiXav.
2.

in

L and some

other

Though Jerome

refers

to

authorities, to7s 7rep\ rbv Hirpov crvvro'

existence of this copy, apparently for the sake of vouching for the respectability of the Gospel, there is no

baip.6vLov

a.au>paTov\

an

in-

reason to suppose that he had seen His own, as he tells us, was a it.

corporeal spirit.' Origen (1. c.) supposes that the author of the Doctrina Petri used this epithet do~a>paTov, not
in
its

and this transcript made at Beroea incident seems to have been a later
:

philosophical

sense

(=' im-

incorporated either from from the Teaching of Peter or from some other source.
accretion

Ignatius

or

meaning composed of some subtle substance and without a gross body like man. He says also that the Scriptures of the Church
do not countenance the use of the word. Similarly in Clem. Alex. E.xc.
Theod. 14
prj

material'), but as

As regards

Ignatius himself, it impossible to say whether he got

written source.

is
it

from oral tradition or from

stances the

some Under any circum-

(p.

971)

we read

to.

dai-

povia aorcop-ara

more elaborate language

exovra'

{baipoviov dacoparou) shows that it is later than the account in S. Luke,

(Tvvalcr6rj(Tiv

ovx <oj o~a>pa r^et yap ax*)^' &o <a\ oX^ ^s KoXdcrecos *X L
eip^rat,
'

which

is

told in simple

and natural

Trpos (TvyKpuriv Ttov o~(oopepa>v crco/zaT(ov iwevpaTiKtov (tkici ovTa, do~cop.aTa

e'LprjTai..

language
I.

(jrvevpa adpita. <a\ carea oxjk

As

the Preaching of Peter

is

tovs

evdcKa

i.e. tovs Tiirpov] nepl Kal rois crvv avrols, as the

(Krjpvypa Uerpov), which to have been the same

well

supposed

work, was

company gathered together on

occasion
pression
late
is

this

known both to Clement of Alexandria and to the Valentinians,

we may suspect
in this excerpt to this saying

described in the parallel

narrative,

Luke
ol

xxiv. 34.

The

ex-

Greek
II.
;

nep\ TJerpov might in signify Peter alone (see

p.

that the explanation has special reference of that apocryphal

infers

writing.

Zahn
Kal ore

from the

intro-

Kiihner

506 sq)
here

others as

Winer xlix. p. but it commonly implies well (e.g. Acts xiii. 13), and
231,

here (instead of ore yap), that we have a direct citation but the inference is precarious.

ductory

the

plurals

following,

avrols,

When

Celsus assumes that the Chris-

\aj3ere, etc. are decisive.

Zahn points

out that

it is

the expression used in

tians regard angels as Balpoves, Origen is careful to reply that to the

the alternative ending to S. Mark's

Christian ear baipoov, daipoviov,

is

not

Ill]

TO THE SMYRN^EANS.
Zid

297
KaTe(pp6vt]crav,

Kal too aifdciTi.

5

tovto Kal davarov

fJLera Se Tt)v dvdo'Taa'iv virtp davarov. rjupedrjcrav \Kai\ crvv<pcvyv aurols kcci crvveTriev oi? orapKiKos, KaLwep

Se

7TVVJULaTlK(i)^ VVGO/ULeVOS
see the lower note.

TW

7TCtTpi.

5 rivpidrjaav 5]
;

GL;

7)vp{dr)<rav

yap G;

def.

(doubtless

owing

to homoeoteleuton)

al. g.

6 Kal avvtcpayev] g (the

different)

connexion of the sentences however being

Kal)

C Theodt

<rw4<payev (om.

GLA.
Kai-rrep
is

aureus] here,
irvev/xarLKuis]

crapKiKos,

GLCg; after awemev [A] Theodt. GL; tos eapKLKus koX iruev/iaTiKws Theodt;
cum patre
4
coo-re

ws
al.

g.

The
a

sentence

rendered

et

erat corpore et spiritu et unitus

in

A, and

neutral

word,
tov

but

del

eVi

ra>v

times in Iren.
TT]8rjvai,

i.

6.

avrrjv Kpa-

(pavXoov
dvvd/xecov
bvofxa,

eco

7raxvTepov (rcofiaTOS rdaaeraL to tu>v daLfiovaiV

kol
nepicnrctiVToou

Kparrjdcls yvvaiKi, Kparrjdqvai,

where the Latin translation has

ei
'

'ut

nXavcoirrcov

tovs dv6pu>7Tovs, C. Cels. v. 5 (l- P- 5^)* For the whole passage comp. Tert. adv. Marc. iv. 43, where this father

mixtus mulieri,' conjungatur,' 'mixtus est,' thus showing that the

Greek should be read

deis, Kpadrjvai.

Kpadrjvat, <pa-

argues against the Docetism of Marcion from Luke xxiv. 37 sq. Marcion retained the passage, but explained
'

construction Kparelo-dai tlvi however is unobjectionable in itself; e.g. Act. Paul, et

Thecl.

The

Kparelrai

(Tndvfiia
vi.

Kaivrj,

kci6g)S

ep.e

decopelre e-^ovra,

as ye beflesh

Clem. Alex.
yjsv)(as
o-c6p.aTt,
TTjdrj,

Strom,

13

(p.

755)
reo

hold
istius

me
!

having (neither
'

nor

TLvas

Kparovpevas
(p.

(pdcrei

bones).'
',

Quae

ratio

tortuositatis

Exc. Theod. 32

977) eKparco

exclaims Tertullian.

The

acnrep rols oXois, ovtco di Kal

way

in

which Apelles disposed of

TrapaKkrjTco.

such passages in the Gospels

may
38.

be seen from Hippol. Haer.

3.

vii.

joined
the

Kpadevres] ''being mixed with, to] and so 'having handled,'

strongest

possible

expression

being chosen to express the closeness of the contact comp. Pind. Pyth. x.
;

65

oi're yrjpas

ovXofxevov KeKparai
x.
1

Upa

yevea,

Olymp.

23 a>pq KCKpap.euov,

This is clearly the 4. rep cufxaTi] reading of the Armenian Version (which wrongly interprets it of the eucharist) and seems to be required for the sense. Flesh and blood is a synonyme for the corporeal part of man Matt. xvi. 17, 1 Cor. xv. 50, In Heb. ii. 14 the reality Gal. i. 16. of Christ's humanity is described as
' '
:

Plato Pliaedr. 279

KeKpaadai, Epist.
o-vyKKpaa6aL,
7ro\vqb6pa>

rjOei

vii.

326 C ovx

yevviKcorepcp ovtco

Bavpaarfj cpvaet KpadrjaeraL.

e.g.

So also
Pint.

a partaking alfxaTos ko.1 aapKos. The Apostles who were invited to feel the nail-prints in His hands and the

Arist.

853

avyKKpap,ai

balfwvi,

and

see the note on dvaKKpap.evovs Ephes. The editors for the most part 5.

have followed Voss in substituting Latin KpaTTjBevres, which perhaps the But this translator had in his text.
is

spear-wounds in His side might be literally to touch His blood as well as His flesh. At the same time 7rvevp.aTi might easily be substituted for alfxan, because the
said almost
'

conjunction

flesh

and

'

spirit

is fre-

not so good.

The same

confusion

quent where there

nvzvp.aTi

in Ignatius.
is

See Trail,

inscr.,

the

same confusion of

of Kpadrivai, KparrjdrjvaL, appears three

and

aifian in different texts.

298

THE EPISTLE OF IGNATIUS

IV.

[IV

TauTa

$e irapaivu) u/uuv, dya7rr]TOL 9

eificos

otl

kcli

v/mels outcos e^ere*

Se v/uLas drro tiov 7rpo<pv\d<r<rco

01/?

6tif)ia)v

twv

d^dpoo7rojuop(p(i)v,

ov \xovov SeT v/mas

fjirj

Trapahe-^ecrdaL ,

d\\\

el

SvvctTOV,

/uirjSe

crvvavrav
Trias

[ai/ToIs]*

fjiovov he 7rpocrev^e(r6e

virep clvtwv, edv

\xeTavor\-

existens carnalis et spirittcalis (&v aapKu<bs

in C.

koli TrvevpariKos) existeiis unus cum patre Possibly the correct reading may be ws trap/a/cos koX rrvevpariKos, but more probably the irep was accidentally dropped, and the terminations of aapKiKos, irvev-

IxarLKdos,

were then made

txt

to

dpu-rrojwpcpwp]

GLACg;

conform by altering the one or the other. add. alperiKwv Theod-Stud (but prob.
...

3 du-

this

is

his
dei

own

gloss according to his practice; see Rom. 7 6 epos ^pws ov del vpds Theod-Stud; vfids firf\ GL, and so prob. C;

x/jicttos).

Anon-Syr x ian G al.

;

al.

g.

g.

The verb

4 dwarov] txt L substantive is naturally supplied in

x.

non oportet vos A Theod-Stud Anon-Sy^ add.

;

AC.
Trail. 8

avrois]

IxeTa

8e

k.t.\.]

See Acts

41

7rpo(pv\d(r<TGi\
TTpo<pvkacro-(o
k.t.\.,
3.

Comp.

dXXd

oZtivcs

avT&
Kpav.

avveCpayopev kou o-vveiviopev peTa to avacrrrjuat, avrbv e< ve-

Three several occasions are

;

vpas ovras pov dyaTrrjTovs with the note. dudpoo7rop6p(pcov] Philo de Abr.
6) Kvptoirepov 8e elne'iv, dvOpoydrjpiov.

recorded in the Canonical Gospels

(1)

(ii. p.

Luke
*

xxiv. 30, 35

(2)

Luke

xxiv.

nopopcpov
Brjpia,

So too
i.

dvdpcoTroetbfj

42, 43

(3)

John

xxi. 12, 13.

Vit.

Moys.

(II.

p. 87),

de

^vco/xevos]

Compare
ov8ev

Magn.

Decal. 16

(11.

p. 194).

This

last ex-

avev rov
fievos
(ov.
c.

Trarpos

eTrolrjcrev

rjvat-

Euseb.
nvevpa
IV.

See also Marcellus in Marc. ii. 2 (p. yj) and

ii.

pression occurs also Apost. Const, ii. 21. These passages are collected

by

Cotelier.

See also Eus. H. E.

x.

Eccl. Theol.

(p.

106)

ttjv 8e

kcitci

4. (p.

d'idioTrjTa

rjvaxrdai

rw

Tvarept

467) Ps-Ign. Tars. 1, and comp. Suicer s. v. dvOpamopopfyos.

6.

TVeiTLCTTe v <apev.

oirep] sc. to p.eTavoelv.

For the
iii.

give this advice, knowing that you yourselves act as I would

'I

whole passage compare

3

Iren.

2.

have you act. But I would put you on your guard against these monsters in human shape. Do not go near
them, but pray for them. Their repentance is not an easy matter, but If Christ's Christ can do all things. life was a phantom, then my bonds are a phantom also. Why then do I expose myself to fire and sword and wild beasts? Near to these, I am near to God if only I suffer in I have all power in Christ's name. Christ, the perfect man.' 2. vpels ovtcos ex eT ] See the note on Ephes. 4 oirep kcli Troievre.
;

'adversus tales [haereticos] certamen nobis est, o dilectissime, more

serpentum lubricos undique eff'ugere conantes. Ouapropter undique resistendum est illis, si quos ex his retusione confundentes ad conversionem veritatis adducere possimus. Etenim si non facile est ab errore

apprehensam

resipiscere

animam,

sed non omnino impossibile est errorem effugere, apposita veritate.' Used as a substantive 7. (fjv\ see the note on Ephes. 11. el yap k.t.X.] To be connected with the preceding chapter, the intermediate words Tai>Ta <5e...^z/ being
;

iv]

TO THE SMYRN^EANS.
$V(TK0\0V
d\f]divov

299
'

O-tOClV, 07T6p

TOVTOV
t^/ulcov

$6 ^6 i^OV(TiaV
(^rjv.

IrjCOUS

Xpi&TOs, to

el

TavTa
o

eirpa-^dri v7ro

SeSe/uLai.

tl Se ical

tov Kvpiov iJ/ukjov, eavTov ekSotov SehcoKa tw

,

yap to SokbTv Kayco to So/cetV

davctTia,

7rpos 7rvp,

7Tpos }dyaipav

TTpos dripia
8v<tko\ov)

dW
;

6 771)?
Theod-Stud
;

L*AC
al.

(but

AC

add. us also
5

after

Anon-Syrj

om.
at A.

g.
1).

Trpoaevx^crde]
7
7a/)]

C Anon-Sy^;
Theodt
;

Trpoaevxeadat.

GLAg*

(mss, but

orate

GCg

autcm

LS 2

to

The various readings are SoKeh] G; secundum videri L; r 5o/cetV g Theodt. The other versions do not assist in determining between just the same below. 8 Kayw] GS 2 g Theodt; ego et ipse etiam t6 doKe'iv and rep doKeiu.
C;
ergo
et

ego

L*

(but with a

v.

1.

et ego)

A.

Theodt; meipsum L. just below as if 6 fxera^u

10 6 e77i>s] S 2
drjpiuv)

AC
6)

9 eavTov] G; epavTov g (which however translates

Theodt; iyyus (om.

the

GL;

al. g.

parenthetical.

The

return

to

subject however was suggested the expression t6 akrj6ivbv ijpoctv

by
(jjv3

tioned also by Origen Horn, xx in Ierem. 3 (ill. p. 280) Legi alicubi quasi salvatore dicente, et quaero,
'

which here, as

in

Trail.

9,

has a

reference to Docetic error.

to doKelv] For this expression, and for the sentiment, see the notes on
Trail. 10.
iavrbv] Of the first person, as in Trail. 3 (see the note).
9.

sive quis personam figuravit salvatoris sive in memoriam adduxit, an

verum autem
est

sit

ipsi

etc'

hoc quod dictum est; ait salvator Qui juxta ?ne Gregory Nazianzen attri-

butes a similar saying to S. Peter, Epist. 20 (11. p. 19, ed. Caillau) Kapvovcra yap ^vx^l eyyvs iari Qtov, cprjeri nov davpaaicoraTa Xeycov 6 UeTposThis latter saying is quoted again

endoTov k.t.A.]
vai e.g.

We
c.

find enborov StSo-

Demosth.
iii.

Aristocr. 217

(p.

692), Polyb.
4.

20. 8, xx. 10. 5, xxviii.

;

Bel et Drac. 22 ZkSotov napadtdovai, e.g. Diod. Sic. xv. 10; exdo11,

by him anonymously, Oral.

(i.

xvii.

p.

321) eVetSj) napvovaa ^rv^j] eyyvs

S.

The tov TTpoSidovat. Polyb. vi. 49. 5. corresponding e<doTov XapjSaveiv occurs Acts
10.
ii.

eV Qeov (though
tioned
later
in

Peter

is

menwhich

the

context),

on

23, Jos.

Ant.

vi. 13. 9.

npos 7rvp k.t. A.] Tertull. c. Marc. iv. 29 'Qualis machaera, talis et fiamma,' commenting on Luke xii.
49, 51 (Matt. x. 34).
6 iyyvs p.a\aipas k.t.A.] this effect is attributed to

passage Elias Cretensis (Greg. Naz. Op. II. p. 895, Migne) remarks iv ttj AidaaKaXia TLerpov Ketrai' KapKOTraQovcra
vovo~a yap, q^T]ai, "^vx*}, Tovriarc, Kare Kal rols nepicrTaTiicols
a<pLyyopvr), iyylfci

Saying to our Lord

8
816

paWov Geo). These

natural
as

words

are

highly

the

by Didymus on Ps.
<pr)o~iv

lxxxviii.

nvpbs,

6 crooTrjp, 'O iyyvs 6 Se panpav an

pov Iyyvs tov ipov panpav

genuine expression of Ignatius before his execution (comp. Rom. 5),

for
fire,

sword, and wild-beasts

;

all

anb Tqs^ao-iXeiasijp. 1488, ed. Migne); see Westcott Introduction to the

Gospels
p.

455 (ed.

4).

It

is

men-

but extremely were possible improbable in a forger writing after the occurrence had excluded all alalike

3oo
ixa-^alpa^y

THE EPISTLE OF IGNATIUS

iyyvs Qeou'
juteTa^v 6r]pla)v, /ueTct^v
els

[IV

Qeov*

fxovov ev

TW

ovofdUTi Irjcrou XpLcrrov

U7rO/ULV(V ,

to

avfjiTradeiv

aVTtp.

TTCLVTCt

CtVTOU

/U

V$V VCLflOVVTOS TOV

reXeiov dvdptiwov.

V.
i

*'Ov

Tives

dyvoouvres
GLS 2 AC
al.
;

dpvovvrai,

fJLaWov

de

pera^v

dtjpliav

pera^v Qeov]
2 'Irjcrov

def. g.

Xpiarov]
g.

GLAC

om. Theodt (from homoeoteleuton); Theodt domini nostri iesu christi

;

qui mortuus

est

propter nos S 2 ;

3 virope'vio]

GS 2 ACg

Theodt;

tou reXeiov avOpuirov] C Theodt; add. yevopevov sustinebo (v7ropev<2) L. iesu christo deo S 2 ; iesu christo deo nostro A; def. g: see the lower note.
5
apvovi>Tcu~]

GL;
;

TrpocprjTcu

GLS 2 AC Theodt ripvyjo-avro C; prophetia prophetarum A.

;

g.

irpo^retaL]
6

GLg
It

8 Mwcrews]

G;

puae'us g.

was

ternatives but one; see

p.

Zahn
the

/.

v.

A.

Polyc. Phil.
is
it

8.

The word ivhwapovv

246

sq.

As a matter
in

of fact all the

three

had a place
to
(

case of
in-

especially Pauline in the N. T. ; occurs also several times in Her-

Polycarp's martyrdom.

He was

nias,

Maud.

v. 2, xii. 5, 6,

Sim.

vi. 1,

tended
beasts

be thrown to the wild 3, 12); he was actually

;

VII, IX. 1.

rod reXeiov dvdpatnov]

to

Zahn

refers

burnt at the stake (5, 13 sq) and he was ultimately dispatched by the
executioner's sword
1.

16).

Melito Fragm. 6 (p. 416 Otto) Qeos yap a>v opov re ko.1 avOpamos The addition yevoreXeios 6 avros.

pera^v
pie

Orjpicov K.r.A.]

So Rom.
v

aepere

Orjpiayv
eTTirvxelv.

eivai,

6i

a>u

eveariv
2.

Qeov

SC. povov] yeviadco. similar ellipsis with povov

For

comp.

which appears in the comought to be omitted. It has doubtless been added to suggest indirectly the preexistence and see the note on Divinity of Christ
pevov,

mon

texts,

Rom.
11.

5,

and see the note on Ephes.

Rom.

The common punctuation (Us-

sher, Voss, Smith, Jacobson, Cureton) which attaches povov k.tX. to ndvra

in the Syriac and Armenian are due to a similar motive. The object of Igna7.

The

substitutions

tius

however

in this

passage was to

vnopevay

That destroys the sense. of Hefele, Dressel, and Zahn, which

assert broadly the

humanity against
;

the Docetics,

and with the Divinity

comp.

punctuates after Xpiarov and attaches els to avpnaOelv avru> with

he was not concerned here 1 Tim. ii. 5.

V.
'

what follows, is somewhat awkward. I have adopted a punctuation different from either.
avprradelv avr<f]
17.
3.

Certain persons deny

Him,

or rather are denied by Him. They are advocates of death, not of truth.

Comp. Rom.

viii.

They turn a deaf ear

sufferings

to the

Law and
Our
upon me, if I

the Prophets and the Gospel.

tvavra xmopevoi] modelled on Phil.
iv
t(o

This sentence
iv.

produce no
is it

effect

is

13

ndvra

them.

What good
in

to

evovvapovvri pe. ndvra vnopeva) comp. 2 Tim.

tcr^uco

For
ii.

am
will

praised by one

who

denies

my

10,
3,

Lord

and see also

below, Polyc.

denying His humanity? I not mention their names. I will

v]

TO THE SMYRN^EANS.
vir

301

Vpvr]6y]<Tav

avTOv,

ovts
01/9

(rvvrjyopoi

tov

Qclvcltov

julccWov

rj

Trjs dXrjdeia^'

ovk kiveicrav al 7rpo(pr]Te7aL

01/Se

ovSe 6

vojulos

Mwcrecos,
Tf)fJL6T6pa

ctW

^XP

v^ v

T evayyekcli

\i0V) ovSe tcl

tcov kclt

avSpa TradrifxaTa'

to be expected that L* after the Vulg., and C as an Egyptian version, should take the form piover}? mouses with the v. The Gk mss however are too late to be of any account in such a question of orthography. d\\'] GLAg; om. C.

9 irad 7}(xoltol]
labornni) g.

GLC
The

(t& ype'Tepa rQsv /car' dvhpa wadr/para being rendered victoria

is

clause

which must therefore have read padrtpara (not

see the confusion of
TradrjTrjs, padrjrris, in

translated scripturas nostras quas singtdos docemtis in A, ypdfj.fj.ara, as Petermann supposes);

Polyc. 7 (see the note

on Clem. Rom.

2).

to forget them until they repent and believe in the Passion.' "Ov rives k.t.X.] Comp. Mag7i. 5.
strive
;

Valentinians had their Eva7igelhim Veritatis (Iren. iii. 11. 9); Celsus
entitled his
C.

work

AXr]6rjs A.6yos (Orig.

9 (with the note). paXXov

el

Cels.

i.

40

p,era 7roXXfjs dpaavrrjTos

k.t.X.)
;

8i k.t.X.]

See 2 Tim.

ii.

12

Ka\ dXa^ovelas eiriypctyas

and

dpvqo-opeOa, KaKelvos apv-qo-erai ijpas. So of the opposite, Gal. iv. 9 pvv 8e

Hierocles similarly named his own attack on Christianity <&iXaXrjdr)s (Euseb.

c.

yvovres
vtto

Qeov, pdXXov 8e yvcoadevres Qeov (see the note there). For similar turns of expression in Igna-

Hierocl.

1,

p. 511, etc).
k.t.X.]

tius see Polyc. inscr. emaKOTTcp 2pvpvr]S,

As Judaizers they professed the greatest respect for the Law and the Prophets, and
at TTpocprfTclai

pdXXov

e7r0~K07Tr]fxevcp,

ib.

3 ndvra

vnopeveiv rjpas 8el tva kci\ avros tfpas Trail. 5 noXXa yap rjp.lv V7rofxeiv7],
Xeinei lva Qeov
p.rj

by them

yet they ignored the testimony borne to Christ's passion see the
;

notes on

Magn.

6,

Philad.

5,

8,

9.

Xeinocipeda,

Rom.

See BeXrjaare iva ko\ vpels deXrjdrjre. also such expressions as Philad. 10
8oao~ai to ovo/ia...Ka\ vpels 8oi-ao~6rjcreade, lb. II e8eao~6e avrovs cos ko\

Like S. Paul before him, Ignatius encountered a stubborn opposition, as

he 8ieXeyero 0770 tg>v ypacjjcov, 8iavoiycov Ka\ uapaTidepevos otl tov Xpiarov e'8ei naOelv kcu dvacrTfjvai eK vexpcov (Acts
xvii. 3).
8. pexP 1 v ^ v ] '- e notwithstanding the clear revelation of the Gospel
-

vpds 6 Kvpios (with the note), Polyc. 6 rco emarKOTrco Trpoo-e^ere lva Ka\ 6
Qeos vplv, and below
XVv6t)Te'
K.T.X.

10 ov8e

jT/<r-

ov8e

vpas

eTraio-yyvQ-qo'eTai
l

comp. Magn.

8.

advocates of deat/i,' because by denying the verity of Christ's passion and resurrection, they practically denied the immor6.

avv-qyopoL

k.t.X.j

his own sufferto. rjperepa] 9. ings, as a testimony to the reality of Christ's life and death, sec Trail.

On

tality

of

man

comp.
It
is

ve<po(popos

below.
7.
tt)s

10 (with the notes). Trov kut av8pa\ i.e. 'our several sufferings,' i.e. of himself and other martyrs and confessors, each additional instance

dXrjdeias]

probable
others

being a fresh
passion.

testiol

that these heretics, like

since,

many

mony

to

Christ's

For
4.

arrogated

to

themselves

KaT av8pa see the note

on Ephes.

monopoly of

'the truth.'

Thus the

302

THE EPISTLE OF IGNATIUS

irepl rifjLwv

[v

yap
el

e/me

eTvaivei

to clvto (ppovovciv. tls, tov Be Kvpiov

;

tl
/uou

yap

[jue]

oo<peXeT
\xy\

/3Xaor<piijULeT,

dfxoXoyoov avTOV crapicocpopov TeXeicos avTOV d7rrjpvrjTai, wv

6 Se

tovto

/mr]

Xeyoov
Be

veitpochopos.
/uol

Ta

ovo5

juaTa avToov, bvra aTnarra, ovk edo^ev

1

eyypa-^raL'
G.
2 el
rts] here,

fie]

GL

(after
fxe

juvat)

AC

om. g Theodt.
(or
p.e)

(0eXet] 60eXet

ep.e]

Gg;

e'lirep

Theodt;
pi]]

el i/xe

pev
3

C;

si

...me A.
txt

gA Theodt;
add. deov
app. had
g.

after uxpeXei

GLC.
C.
<bs

<rapKO(f>6pov]

GL[A]g; om.

note 11 below).
u>v

Theodt has

venpocpopov for
5 ovk]

tov

gLA; C is veKpo<popos.
4
wi>]

GLAC Theodt; c5v G (see the

mutilated, but

veKpo<popos.

avao-Tacris]

GLAC

and mortem
olv]

vvv ovk g. 7 els to... (but to irddos is paraphrased passionem salvatoris nostri in A, 10 wicrTev' crcodomini nostri iesu christi in C); om. g.
1

GLAC;

LAC

Tim-Syr

Anon-Sy^

7naTevaoopev

mo'Tev'o'ri

(the

sing,

being

1.

plained by

to avTo cppovovatv] To be ex 4 6 ' yap to doKetv TavTO.

ttov

tkvo.

veKpo(popa>v

ep.avTov

daanep

els qpiov,

de Agric.

5 (I. p.

304) axOos

enpa.)(dr] vrrb

tov Kvpiov

rjpLOiv,

Kayco to

doKeh t)e8epai. The view which they take respecting Christ's sufferings
applies by parity of reasoning to his

Toaovrov ovk diTOTtdeTai veKpo(popovo~a, Leg. Alleg. iii. 22 (I. p. 100) p.r) yap

aXXo
f)

ti

Troifjcreie

eKacrTOv

77/icoz/

Trotelv,

veKpocpopelv,
eyeipovo~r)s

to

veKpov

eavTov

own.
2.

They reduce everything

el

to

an

o~u>p,a

Ka\ apo\6\ (pepovarjs

unreality.
ifie

ttjs

poses that there

to his title

Pearson supa special reference Illorum laudes Qeocpopos

hraivei]
is
'
:

non acceptabat, dum eum Qeocpopov vocarent, negarent autern Christum

aapicocpopov,
cpopovs.'

(comp. de Migr. Abr. 5, I. p. 439, de Sotnn. ii. 36, I. p. 690), Greg. Naz. Op. II. 246 veKpoqbopos (of Adam on his expulsion from Cotelier quotes Cypr. de Eden).
ylsvxvs
(p.

Laps. 30
ter

259, Hartel)

'spiritali-

et
if

se

probarent

venpo-

had been so, the would almost certainly have been expressed, for the
But
this

word

Qeocpopos

mortua supervivere hie tibi et ipsa ambulans funus tuum portare coepisti,' Hieron. Ep. 68 (1. p. 319)
'Quanti hodie diu vivendo portant funera sua et, quasi sepulcra dealbata, plena sunt ossibus mortuorum.'

sake of the alliteration, as well as for clearness. See also the notes on
Trail. 4.
i

This

last

quotation combines

4.

coi>

venpocpopos]

he himself carfuneral,'

rying a corpse?
fies

The word
a

'a bearer in

signi'ves6.

the metaphors which appear in this and the parallel passage of Ignatius
referring
to

these

same
ovtoi

Docetic
aTrfkai

pillo,'

'bajulus'; e.g. Polyb. xxxv.

~qp.1v

Judaizers,
elcriv
ko.\

Philad. 6
Ta(poi

ep.o\

2 noTepov virh tSv 7rap'

venpoepopcov eKKopnadSo-t,

ev 'A^aia

veKpav.
?
1

Appian

Bell.

27 7r\eovaovaiv ol venpocpopoi. For other applications of the metaphor see Philo Flacc. 19 (11. p. 540)
iv.

Civ.

are they called ve<po(p6poi quotes such passages as

(wcra
Te6vr]Kev,
el.

But why Pearson Tim. v. 6

I

ApoC.

iii.

f)s

Ka\

areWop-at yap 6 KaKodaificov

eya>

Tpo-

possibly have this reference to their moral state also ;

veKpos
It

may

v]

TO THE SMYRNiEANS.
fArjSe

303
imexpis ov

dWa

yevoiTO

/uoi

avTcov

juvrj/uLoveveiv,
tifULwv

lxeTavof](Tco(TLV

eU to 7rados, 6

bcttiv

avdarTavi^.
t)

VI.
co^a
o

MriSek TrXavacrdco.
dyye\coi/ Kai
/urj

Kai tcc eirovpdvia kol

tu>v

oi

doparoi, eav

TTia-Tevanacriv

dpyovTes opaToi re kcli ek to al/ua XpicrTOv [rov

rov Qeov] qui
est

necessary to harmonize with changes in the context). Anon-Sy^; qui est dei Tim-Syr (where the relative
to xP ia"ro ^')'t

deus

may

refer either to al/xa or

om. GLAC (which last renders the sentence, in dominant nostrum jesum christum et sangtiinem eius sanctum)', al. g (but something corresponding to rov deov might have been expected, if it had been in his text). If any insertion is
made, rov Qeov has the advantage of explaining the renderings of both AnonSyrx and Tim-Syr. They might however be brought to conformity by substiSee the lower note. tuting NrvXTl for Xrpfcn in the Syriac, or conversely.
to be

but

believe that

it

points

more

directly to their doctrinal positioti. If Christ's resurrection were not real,

5 prj ov bvvapai ra eivovpdvia ypd\jfai... bvvapai voelv ra eirovpavta k.t.\.

then their

own immortality was

;

de-

notwithstanding

stroyed also they were simply carrying corpses to the grave. ovra amara] i.e. 'being those 5. of unbelievers,' by a very natural

q bo^a ra>v dyyeXcov] i.e. 'the angels all their glory.' 9. dpxovres] For this word as a

designation of angels comp. Trail. 5 with the note, and see Hort's article
in
s.v.

Smith's Diet,

of Christ. Biogr.

brachylogy
7.

comp.

wcnrep dmo-roi

Archon.
Kai

rives Xeyovaiv.
els

oparol re
Trddos]

doparoi]

The same

to

For

the

con-

struction
<t(x><jlv

comp. Philad.

8 peravorj-

Qeov (with the note). For the prominence given to the Passion see the note on Ephes.
els ivoTrjTa

expression occurs again in a similar connexion, Trail. 5 ras avo-rdo-eis ras dpxovriKas, opard re Ka\ do para (see the note there).
10.

rov

'

Qeov~\

who

is

God.'

inscr.

have inserted these words

in brackets

VI. 'Be not deceived. Even the angels will be judged, if they believe not in Christ's blood. Let no man

with very great hesitation, as a posSuch a mode of sible reading. however is almost, if not speaking
quite, inscr.

be elated by
are
for

office.

all in all.

Beware

Faith and love also of the

unique in Ignatius rov Qeov r\pQiv.

see Ephes.

If this

was

false teachers.

deeds of from the eucharist, because they do not acknowledge it to be the flesh of Christ which truly suffered and rose
again.
8. M^Seis TvkavaaOai] with the note.

They have no regard charity. They abstain

the reading of Timotheus and the anonymous Syrian writer, as it seems

to
it

have been (see the upper

may be due

to

note), transcriber's

See Ephes. See Trail.

reminiscence of Ephes. 1 ev aiport See the notes on 10 below, and on Trail. 7, and compare the variation of the Syriac Version above
Qeov.
in 4 rov reXeiov dudpanov.

Kai ra

eTTOvpavia k.t.A.]

304

THE EPISTLE OF IGNATIUS

yOOpoON X^peiTOO.
tticttis

[VI

0oTh KClKeLVOlS KpMTLS 0~TIV.

/ULrjdeva

T07T0S

(pvciovTco'

to yap b\ov e&Tiv

'

kul dya7rt],

ihv

ovdev 7rpOK6KpiTaL.
eis Tr\v

ovvras
i

KaTa/uadeTE Se tous irepoSo^yapiv hvov Xpio~TOv Tr\v et9 r\\xa^ i\6ou(rb

7rc5?)

to7tos]

GCg

Tim-Syr; qualiter

L;

def.

A.

The same

t6tos appears in Clem.

Rom.

54.

3 5]
christi

GLC;
;

corruption of etiam A; odv [g].

;

'I?7<7ou

Xpicrou]

GL

domini nostri jesn

dede/xfrov]

dei
et

al. g.

oi)

7rept

6\i[3op.tvov ov irepl

GL;
^z'?;z

oppressorum

ligatorum

A; aw/

alicuius

1.

xcopeoi/

^copeiro)]

'Z,^/

the frequent

///<?/

receivelh

receive]

taken

from

and
3.

aycmr) in
1.

conjunction of ttio-tis Ignatius, the note on

'

Matt. xix. 12 o 8vvdp,evos xcopew x (0 ~ It is a mysterious truth, and peiTco. beyond the capacity of the common
hearer.

Ephes.

he

is

tempted

Similarly in Trail. 5, when to speak of the heavrjiriots

to which nothing is (justly) preferred] 'than which nothing is better'' comp.

cbv

ovdev 7rpoKKpiTai]

Magn.
vi.

with the note.

venly hierarchy, he checks himself

KarapiddeTe]

and

says, (po{3ovp,ai

p.77

ovo-iv

28

comp. Polyc.
7.

'mark well] as 3, and

See the
>

in Matt,

see also

napado)' kcu crvyyvcop-ovflTe fxoi, piJ7roT ov 8vvr)6evTs x oi PV~ ai o-Tpayya\a>6rJTe, which passage also
vpilv j3\d(3t]v

Clem. Rom.

eTepodogovvras']

note
t0

Magn.

8.

The x"P t?

as

on which

the metaphor in x co P etv interpolator himself was not able Xa>pdv, for he obliterates all mention
illustrates
-

The

they have gone astray, is the gift of and passion. Christ's incarnation The yvcop.r) of God, which they defy,
is

of the angels here, evidently looking

the

obligation
in

upon them as a stumbling-block, and substitutes km ftaaiXevs # Kav

Upevs
Kav

upon them

to love imposed consequence thereof.

apx&v
the
to

Kav

18u>)tt)s

k.t.X.

Their doctrinal error leads to their moral failure. On the phrase yvcop.rj
Qeov see Rom. 8 with the note. 5. nepl aydnrjs] i.e. 'deeds
of

Perhaps
S.

may be due
Comm.

reading 7no-revo-(op.ev the same cause.

says,

Jerome (quoted by Smith)

'Neque enim

in Ephes. iv. 10 (VII. p. 614) scire possumus quo-

There is apparently charity.' ference to the technical sense

no rewhich

et angelis et his qui in inferno erant sanguis Christi profuerit ; et

modo

It is the aycnr-q has below in 8. general term introducing the mention of the special directions in which

tamen quin possumus.'

Toiroi\

profuerit,

nescire

non

love
6.

may be
nep\
KCli

ty'

'place] i.e. 'office,' 'dignisee the note on Polyc. 1.

(pvo-iovTco]
iv.

whole
X*]P a

manifested. xVP as k.t.X.] For the passage comp. Barnab. 20

op(pava>

ov

Trpoaexovres...

2.

Pearson

compares
conses-

d.7Too-rp(p6p,voL

Tov ev$eop,evov koi Ka-

Iren.

26.

3 'principalis

Ta7TOVOVVTS TOV 6Xlfi6piVOV.

sionis

where the MSS have 'concessions'] tumore elati

[i.e.

TrpayTOKaOebpLas,

sunt.'
nio-TLs
(cai

The care of widows and orphans was regarded as of primary obligation in the Christian Church from
the beginning; Acts
1

aycmrf\

See the note on

k.t.X.
;

Ephes. 14

apxr)

Ccarjs

and

for

Tim.

v.

vi.

1, ix.
i.

39, 41,

16,

James

27.

See

VI]

TO THE SMYRNiEANS.
7TW9

305
Qeov.

crav,

wept ov jueAei clvtoIs, ov Trepl ^ripas, ov 7repl 6p<pavov y ov 7Tpc 6\ifiofjLvov, ov irepl (Hehefievov [// XeKv/jLevov], ov
yvcofJLr]

evavTLOL

eicTiv

Trj

tov

dyct7rtis

indigentis aut alicuius oppressi C (thus transposing the two words and reading oeofiivov or ivb'eofxe'vov for Sede/xevov ; see Doctr. Apost. 5, quoted below); 6\i^6p.evov...
?) \e\vfiivov] GL; (changing the form of the sentence). The omission in g however is of little account, since this recension contains nothing corresponding to the remainder of the section ov irepl

de8ep.evov

[g]

om.

AC[g].

TreivQvros k.t.X.

also (besides Barnab. 20 just quoted)

VI.

43

Polyc.
opqbavov

4
rj

X*)P aL
p,r)

X 1P (1S
1

~^ v

6Xt{3op.ivois
r)

virep
^ a ~

apeXeto-#coerai>,

ras nevTaKocrlas, ovs navras

a7roroti
rpeqbei.
7.

tov Se-

Polyc. Phil. 6
vovdtrijcrei
tcis

dp.eXovvTes XVP as V

^P IS

K(lL

CpiXavOponria

irevrjTos,

Hermas

Vis.

ii.

vovs,

Mand.
Kcii
i

viii

xVP as KaL xvP aLS

Toils

opcpa-

8\il3op,vov]

Besides passages

vnrjpeTelv,

in the last note,

comp. Doctr. Apost.

opcpavovs
readai,

Sim.

varepovp-evovs iriTKTravri dypcov ovv dyopd. .

5 dnoo-Tpecpofievoi tov e'vSedpevov, Karattovovvtcs tov 6\i(B6p.vov, Clem. Alex.

ere yj/v^ns 6Xi(3op.evas .Ka\ opCpavovs e7n<TKenTcr$e Kai

xVP as
p,rj

KaL

Strom,
pievov

vi.

12

(p.

873) ape'Aet 6Xi{$67rapap.v6iais,

^pet'at?

irapa-

irriKovCpl^ei,

nape7rt-

(SXineTe avrovs,
>

Sim.

v. 3 dcoaeis

avTo

opp.rjaecri,

Tals

j3ia>TiKals

XHPQ V up4>av<* V v(JTpovp.evco (comp. Sim. ix. 26, 27), Justin Apol. i. 67
(p.

Kovpav.

SeSepeVou]

The

prisoners

again

99) iiriKovpel opcpavols re Kai

toIs did
vocrov
Ka\
rj

XW

1115

were a special object of solicitude to

the early Christians,
if

Kai

St

Xeinopiivois
k.t.X.,
\ikv

toIs

iv

Clem. Horn. Ep. opcpavols TTOiovvres ra yovecov Tals

aXXr/v atriav Se 07x01? ovai Clem. 8 rot?

more

especially
;

they were suffering for the faith comp. Heb. x. 34 ko.1 yap rots 8eapixiii.

01s crvve7radi]o-aT,
T(>v

3 p-ip-vijcrKeade

xVP aLS Ta dvdpav, ii i- 7 1 rt^tare... XVPas *v ftcftt(OKvias, opcpavovs cos Tertull. Apol. 39 cKKkrjo-Las reKva,
Se

8eo~p.ia>v

a>s

o-urSeSe/xeVot,

Clem.

55 imardp-eOa noXXovs iv rjp.lv napadebooKOTas eavTOvs els 8eo-p,a oncos

Tpcoaai

Rom.

'dispensatur...egenis alendis humandisque, et pueris ac puellis re ac parentibus destitutis,

cis senibus,

TpOVS XvTpwaOVTai K.T.X., lb. 59 tovs Secrptov? r)p.wv, Hermas

iamque domestiitem naufragis, et si qui

Ma?id.
tovs

viii

dvayKcov

\vTpovcr8ai

in metallis, et si qui in insulis vel in custodiis, dumtaxat ex causa dei

8ov\ovs tov Qeov (with Sim. i quoted above), Clem. Horn. Ep. Clem. 9 7roXXco pxiXkov neivavTas Tpk(pTe Ka\ Si^coo-i 7rap6^ere ttotov, yvp.-

sectae alumni confessionis suae

fiunt,'

Apost.
Carols'

Const,
/cat

ii.

24

otKoi/otieiVco

\r\pais

KaL 8Xi^op,ivois

opKai

vols

ev8vp,a,

tovs

vocrovvTas

e7rio~Ke-

evois a7ropovp.vois, Cyprian Epist. sive thlibomeni (p. 487) 'sive viduae

7rrecr#e, rots iv (pv\aKals inKpaivop-evoi a5s dvvao-Oe /3or/^eIre k.t.X. (comp. id.
iii.

hi qui se exhibere non possunt, sive qui in carceribus sunt etc.' (comp.

same words

32, where nearly the are repeated), Dionys. Cor. in Euseb. H. E. iv. 23 (of the 69,
xi. 4, xii.

Epist.

7,

p.

485; Test. 113,

p.

181).

Roman
dSeXcpot?
k.t.X.,

Christians)
v7rapxova-ti/

iv

peraAXot? Se

For the practice of the Roman Church see Cornelius in Euseb. H. E.

Apost.

Const,

imxoprjyovvTas iv. 9 pvdp,evoi

IGN.

II.

20

3o6
7Tpl

THE EPISTLE OF IGNATIUS

TTEivwvTos
$lcl
t\

[VI

SiyjscovTOS'
lut)

evyjxpMTTias
ty\v

Kcti

^poo-ev^m
crapKct

dire^ovTai
elvai
i

to

ojuoXoyeTv
'

evyapMTTiav

tov

o~coTtjpos y\[xwv

Irjaou XpicTTOVy Tr]v vTrep

eOxapiurfas
/cat

twv

dixpQivTos]

breaks off at this word.

irpoaevxvs 7r

SouXovy Kai alxp-a\a>Tovs, 8eap.iovs

pea(op,evovs,
rJKovras

enrj-

odd

antithesis of

'bound and loosed'

eV

KaradiKt]?

Sta
els
kcii

to ovojxa tov XpiaTov i7r6 Tvpavvwv

p,ovofia)/iai>

in this sense is quite inconceivable; not to say that parallel passages

Kai Qavarov, v.

el

$e

make

the sense of hehep.ivov 'a pri-

anavTa tgv fiiov avrov drroftopevos pvaao~6cu avrovs eK tov the 8eap.a>TT)plov, p.aKapi,os earai (with
olos

re

iaTiv

soner' quite certain.

Markland again

would render

it

whole context), Hippol. Haer. ix. 12, Cyprian Epist. 72 (p. 698) and passim. See especially, as the testimony of a heathen, Lucian de Mo?'t. Peregr.
" * *ft 'ft 1 ovv eoeoeTO \o TT liepeypivos], 01 to rrpdy"Kpiariavol o-vp,d)opai> rjyovpevoi
.

but even if stand in itself,

to 8e8ep,evov. tithesis (/. v.

'fatigato, deficiente'; this rendering could

it makes no antithesis Zahn preserves this anA. p. 333) by giving to the

12

*,

>

e7rei

ft'

I"

'

'

p.a ivavTa

avrov

lt

eKivovv e^aprraaai Treipoopevoi eVel tovt f)v d8vvciTov, r) ye

passage the sense 'they care not whether a man is in bonds or free'; but this assigns to rj quite a different sense from that which it has in the next clause rrep\ rreivavros diyjsavTos.
rj

aXkrj depanela iracra ov rrapepyoos aXKa Kai ecapev pev o~vv cnrovdf] eylyvero

evdvs

r)v

opav napd

rco

decrpLcoTr/pia)

seems necessary therefore to eject the words \e\vp,ivov, as the addition of some officious scribe who had
It
r)

TiepipevovTd

ypah La

XVP*15

fivas

Kai

TraiSla 6p<pavd k.t.\.

For passages

in

the early Liturgies see the note on

more regard for rhetoric than for sense. They are omitted in the Armenian and Coptic Versions.
1.

Clem. Rom.
rj

59.

\e\vpevov]

No

adequate sense

cation

evxapio-Tias] of this word

On
to

the the
to

appli-

Holy
ele-

can be given to these words. It is proposed for instance to interpret

'a cripple' and \e\vp.ivov 'a paralytic' ('de podagricis et pa8e8efxevov

Communion, and even

the

ments themselves, see the note on Philad. 4. It would appear from

(comp. Philad. 4), that these did not altogether abstain from this sacrament, but that they established a eucharist of their own apart from the Church. This Ignatius does not allow to be a real

ralyticis aliisque etc. Smith). dedepevos in this sense comp.

xiii.

For Luke

heretics

16 Tavrrju

j]V ebrjcrev 6 "2a.Tavds...

ovk edei \v6rjvat cltto tov becrp,ov tovtov; Clem. Horn. xii. 18 ywr) oXrj
v7t6

nddovs
v.

tlvcis

awdeSelcra

and

for

eucharistic
evxapio-Tia

feast
k.t.A.),

eWi^

/3e/3aia

Xe\vp.evos,

H. E.

Epist. Vienn. in Euseb. I vtto tov yr/pcos Ka\ \17ro tt)s

and therefore he

voaov \ekvp.evov (of Pothinus), Greg. Naz. Op. II. p. 276 e<avTOVTapxoto \e\vp,evou ijSpaae nalda in allusion to

irpoo-evxrjs is

" says here evx a P lo rLas dirixovrai. The the public prayer of the

Church, more especially that which

accompanies the
doret Op. IV.
1.

eucharist.
p.

Theo-

Luke
278,

vii.

2 sq

(comp.
ib.

\vcris ib.

11.

p.

231 quotes the

'-

\vaip,e\rjs

pp.

860,

946).

" passage loosely, evx a P la r as

Kai 7rpoo~-

But though each word singly might

refer to

cpopds ovk a7robex ovraL K.T.A.

2.

some kind

of disease,

the

hia to

p.rj

dpoKoye'iv k.t.A.J

The

VI]

TO THE SMYRNiEANS.
rj/ULcov

07
'

d/uLctpTicov

Tradovcrav,

r\v

Trj

xp y (J T Tr Ti
l

7raTr)p

riyeipev.

VII.

Ol

ovv

dvTiXeyovTes

Trj

Scoped

tov

Oeov

crvFrjTOvvTes aTroQvr\<TKOV(Tiv.
tX 0VTat']
dwpea]

c\jve(pepev Se clvtoTs
Theodt
;

dya6
rrj

GLA;
;

euxaptcrTias

/cat

irpoacpopas ovk airodexovrcu

al. g.

huic dono (ryde

dwpeq.)

donis

al. g.

tullian's

is much the same as Teragainst the Docetism of Marcion, adv. Marc. iv. 40 'Acceptum panem et distributum discipulis

argument

Iren.

v.

2.

3.

Those who denied

the reality of the passion gainsaid the gift. There is no direct reference

here

to

the

eucharist,

as

Aldrich

corpus

suum

ilium

fecit,

Hoc

est cor-

pus ?neum dicendo, id est figura ?nei corporis, figura autem non fuisset,
nisi veritatis esset corpus,

supposes. The elements were called 8a>pa, not as the gifts of God, but as the offerings of the congregation.
7. o-vr)Tovvres k.t.X.] ''die by their The contentious spirit disputing? is death for it is the negation of
;

ceterum

vacua

quod est phantasma, figuram capere non posset.' The eures,

charist implies the reality of Christ's To those who deny this flesh.
reality,
it

love (to ayanav).

o-vvecpepev oe k.t.X.]

This was the

avTols
6.

has no meaning
it

at all

to

point in which they were at fault,

7rep\ dyaTrr/s

them

Christ's
;

are false naeus

is

in

words of institution no sense the flesh

similarly Ire-

ov

/ie'Xei

If

they had devoted themselves to charitable

of Christ.

Somewhat
5)

argues against those who deny the resurrection and immortality of the body from the eucharist; and he challenges them either
(iv. 18.

disputations, it better for them

works instead of theological would have been

(o-wefpepev
civtoIs).

to

change
r)

their opinions or to give

(rj

up the celebration
^aTaxrav

rr)v yvafxrjv

d\\a-

Love would have revived them, for love is resurrection, is life comp. I John iii. 14 rjpels 0'ida.p.ev otl /-tera(3e(3TJKap.ev e k tov Oclvcitov els ttjv
:

to 7rpoa(fipeLV to. elprjpieva See also v. 2. 2. napaLTeladcoaav).

4.
r)v k.t.\.~\

cot]v,

otl dyarrcopev tovs dde\<povs'

p,r)

dyanwv

fivei

iv

tco

davaTco.

Comp.

Trail. 9,

and

Many commentators

(Cotelier, Pear-

see the note on

VII.
gift
if

'It is

2 above. death to gainsay the

of God.

They must

learn

to

love,

they would rise again. Have nothing to do with these men, but give heed to the Prophets, and especially the Gospel, where the Passion and Resurrection are set forth.'
6.
ttj

son, Aldrich, Hefele, Zahn) would take dyairav = dydnrjv noielv 'to hold an agape' (see 8 below). This however seems lexically impossible, nor would the passage be improved by the interpretation, if it could stand. The word might possibly contain an

dcopea tov Qeov]

The

'gift

indirect allusion to the agape, but even this would destroy the force of

of God' is the redemption of man through the incarnation and death of Christ. It has substantially the

the expression.
quiesce,'
i.e.

The sense

'to

ac-

'in the revelation of the

same sense Rom. v. 15

in Tgnatius, as in S. Paul,
sq, 2 Cor. ix.

word,

to the Gospel,' which Smith assigns is too weak for the occasion.

15

comp.

3 o8

THE EPISTLE OF IGNATIUS

iva Kcti

[vn

7rav 9

avacTTWcriv.
KCLl

Trpeirov \ovv\ Icttlv direy^ea-Qai

TCOV TOIOVTWV,
fjLYire Kotvrj'

/UrjT

KCtT

iS'lCtV

7Tpl

aVTLCV XaXeTv

Tofc TrpcxptJTais, i^aipercos Se irpocrkyeiv Se to irados r\\xiv SeS^AtoTca kcci r\ tu> evayyeXioo, ev w
dvacTTacris TereXeiwTai.
5

VIII.
i

Tous

[Se]

/uLepKr/uLOvs

(pevyere,
easy); al.

a)s

dpyr\v
odv]

K<xl]

G; om. L

(the omission of et after ut

was

Ag.
1.

Gg; om. AL* cum A.

paraphrase of

(but see Appx).

2 Trepl]

Gg*

(but v.

iter');

de

L;
<5t]

Tjfuv]

GL, and

this reading
;

g, rots evayyeXicra/xivois v/uv k.t.X.

seems to be recognised nostra { = i]p,Q)v) A.

7
d>s
tcjj

in the

GL

(but

om. Lj) g;

t< warpi]

GL

A; om. [Dam-Rup 1]. Dam-Vat 2 Dam-Rup 5; cbs 6

et

'ItjctoOs

XpiaTos
g; j///
;

x/hcttos

njcroOs

irarpi
;

zVjw christo et

patri deo A.

8 Trpeafivreplifi] txt

GL Dam- Vat

add. 5e g

1.

irpenov ovv
2.

e'orii/]

See the note

eXdrrova tcov elprjpevoov napeiacpepovTes

Ephes.
2.

evayyeXicov
aur<5*/]

7rp6o~a>7ra,

and again

'in

This expression suggests that the previous rav toiovtcov may perhaps be neuter, and not
7repl

nihilo conveniens apostolorum cvangeliis, ut nee evangelium quidem sit

apud eos
ib.

masculine, as

it

is

generally taken.

See however
K.T.X.
3.

to Be ovopaTa avTcov

sine blasphemia' (comp. 'neque rursus pauciora capit esse eva?igelia quoniam...firmamen 8
:

tum
Tins npocprJTaLs]

ecclesiae est
c.

On

the pro-

Orig.

Cels.

ii.

13 ev to\s

evangelium etc'), evayye-

phets as witnesses to the passion and resurrection see 5 above, and Philad. 5, 9, with the notes.
'

Xiois yeypcnrTai...ovbev be ei%ev eco6ev tov evayyeXiov (pepeiv (comp. i.

44, 45,
5.
ii.

27, 34).

etjaipeToos

Be]

but preeminently \\

TeTeXelooTai]
1

'has

been

fully

comp. Philad. 9 egaiperov de ti e'xei For e^aipeTcos to evayyeXiov k.t.X. see the note on Trail. 12. 'Eijaipercos Be occurs, as here, in Mart. Ant. 3. T< 'The Gospel' 4. evayyeXicp]
here the body of fact or doctrine. is no direct reference to a written record here, though the whole body of the four Gospels is often
is

accomplished
o-'ias.

comp. Philad. 9 to
signify, as
it,

he evayyeXiov cmdpTio~p.d eaTiv dfpBap-

The word cannot

commentators
'

several

take

'is

demonstrated, assured, attested.' VIII. Shun divisions. Follow

the bishop and presbyters, and respect the deacons. Do nothing with-

There

called
Cels.

to
ii.

evayyekiov
50,

(e.g.
56).

Orig.

c.

76,

v.

Pearson's

the bishop. The eucharist is not valid without his consent. Where the bishop is, there should the laity out
It is not allowable to baptize or to hold an agape without him. ceremony so held is dis-

question 'An

unum tantum
is

evange-

be found.

lium viderat?'

For
Iren.

the

quite out of place. distinction between 'the

01 dflerovvTes tyjv IBiav

Gospel'
iii.

and 'the Gospels,' comp.

11.

pleasing to
dity.'
6.

God and

has no vali-

tov

v a yy e X 10 v Kai elre nXeiova eire

Tovs Be pepiapovs

k.t.X.]

Comp.

vm]
KCIKGOV.

TO THE SMYRNiEANS.
TTCLVTES TOO
TTCtTpi,

39
OIS
'/;/CTOl>9

67TL(TKO7r0p
KCll

(XKOXovOeiTe,
fo)S

Xf)L(TTOS TOO

TW

7TpG'/3v T6plGp

TOh

cItTO-

(ttoKols' tovs Se Slcckovovs 6UTpe7rea6e W9

o jurjSek

Qeov

evTo\r]v.

xwpis

eirio^KOTrov tl
.

spacer et go toov
CIV

olvy\kovtoov eis
fjyeicrdoo
y\

ty]v KK.\ri(riav

6KLvri

fiefiala
7]

evx a pio~Tia
Op

V7TO

TOV

67TICTK07TOV

OVCra,

CtUTOS

7TLTpe\frr] .

sacerdutibus

(see the note

;

Dam-Reg Dam-Rup Dam-Vat Dam-Rup

;

on Trail. 7, p. 170). 9 hroKy\v\ txt 10 eTruTKoirov] g add. diaKovovvras g Dam-Vat. els rr\v eKKXrjcriav] GLg Dam- Vat ; rod e-ncncoTTOv G.
al.

GLA

ev iKKXrjcrlq,

Dam-Rup;
12

A.
top

11 e/ceu/77]
eirio-KOwou]

Rup.

virb

GLg Dam-Vat; om. A (?) DamGLg Dam-Reg; virb tQv einaKoTTOv

quaeciimque ab episcopo
(6)

Dam-Vat; virb rod Dam-Rup. Gg; kav Dam-Rup;

i-wto-ico-rov
a;]

(translating

efficiatur)

GAg Dam-Rup;
Dam-Vat.

quod

L;

def.

Dam-Vat.

av]

def.

Philad. 2 (note), 7, where the same expression occurs of these same heretics. These Docetic teachers

were separatists, as well as heretics. Their separatism however seems to have been only partial. They would

son 'tanquam Dei praecepto institutes'), but 'as the voice of God enjoining you? The deacons speak with the authority of God they command in God's place. See the note on the parallel passage Trail.
;

mix with the Church generally, but they would have their separate ritual,
e.g.
7.

13 VTTOTO.0-0~6p.eVOt TCO
ivToXfj,

eTTLCTKOTTCO

COS

TTj

and compare the

v.

1.

in the

the agape, baptism,

cos-

etc.

'lrjo-ovs

k.t.A.]

For
.

this

analogy see Magn.

TOV ovp

6, 7 TrpoKa6r)pvov

eTTLCTKOTTOV els TVTTOV

QeOV

.COCTTTep

Latin of Trail. 3 'vereantur diaconos ut mandatum Jesu Christi,' which is probably borrowed from See also 1 Cor. xiv. this passage.
37
eir ljlv co CTKeT co

Kvpios avev tov TTarpbs ovbev

k.t.X., ib.
1

eTToirjarev

vTTOTciyqTe
3

too

io-Tiv

ivToXij.

eVicn<o7ra>

Ktu
TCO

aXXr/Xois,

cos

Ii]crovs

inserted
ToXr/v 10.

a ypaCpco otl Kvptov interpolator has SiaKovovvTas to govern eV

The

XpiOTOS
CJKOTTOV

Trail. 3 TOV TTlOVTCL TVTTOV TOV TTOTpOS, with

TTdTpl,

and thus
p.rj8e\s

relieve the sense.

x-P LS
7.

K r-^-]

See the

the respective notes.

8.

note on
tcov

Magn.
1

cos

toIs

comparison see Magn. 6

Xoov,

For this aVocrroAois'] tcov irpeo-fivvTTOTaacreaOe

dvj)KovTcov

as]

See the notes

45.

on Philad.
11.

and Clem. Rom.

k.t.X.]

Tepcov els tvttov crvvedpiov TOOV ClTTOaTO-

iiteLvT)

This

passage
see
also

Trail.

km

too

shows that the heretics celebrated

the eucharist
separately
k.t.X.
;

TrpecrftvTepioo 00s toIs cittocttoXois k.t.X.,

lb.

3 tovs

de

dpiov
Xcov,

Qeov

Trpeo-jSvTepovs cos crvvekoa cos crvvdecrpov cittoctto5

below ovk e6v

(3e[3cua] 'valid,'

as

e.g.

Rom.

iv.

16,

and conversely Philad.

cos

toIs

Heb.

ii.

2, ix.

diroaToXois

TrpecrfivTepLop

eKKXrjatas,
'

rjyeiadoo]

17; comp. Pom. 3. This passive 'be held'

with the several notes. cos Qeov ivToXrjv] not as the 9. ordinance enjoined by God'' (so Pear-

use of deponent verbs, even in the present and imperfect tenses, is not very uncommon in other words, e.g.

3IO

THE EPISTLE OF IGNATIUS

e'/ce?

[vm

07rov au (pavrj 6 67ri(rK07ros 9

i

to

7r\rjdos <ttw 9 cocnrep

6 eirla kottos]

av]

Gg Dam-Vat Dam-Rup;
eTricKoiros

eav
14.

Dam-Reg.
forui]

Gg Dam-

Vat Dam-Rup; om. Dam-Rup.

Vat;
ottov

Antioch
2
6-rrov

(om. av

rj)

g;

oirovirep

Gg; tfroj Antioch Dam- Vat; av 77] G; owov eav y Dam-Rup; oirov av Damav dvofxaadr} Antioch; utique ubi est L; ubi

/3iabju,ai,

\oyiofiai,
II.

Kiihner
p. 325,

p.

sq

Cope and for

the

avov/iai comp. 106, Winer xxxviii. on Arist. Rhet. I. p. 299

:

salia vel perpetualia\

dixeadai, Trpoade^eadai,
iv.

camus quomodo possumus) univerand examples The word might be multiplied. therefore was extremely common in
the age of Ignatius.

etc, see
e.g.

Poppo on Thuc.
passive

19 (comp.
in

Trpoabex^o-doi

At a
KadoXiKrj

later date the expression

e/c/cX/io-ia

77

Apost. Const, ii. 58, viii. 31). But I have not found an instance of the present or imperfect of rjyelarOai. exiii.

cept in an active sense, for in Herod, 14 rjyeofxevov, 'being led,' the

reading
fect
to.

is

ayrjfxeva

highly doubtful. The peroccurs as a passive in

an oracle

in

Demosth. Mac.
also
is

p.

and

rjyrj6rj<jTai

passive

1072, in

acquired a technical meaning, 'the Catholic Church', as opposed to the heretical sects ; but here its use is different. It is the general or universal Church, as opposed to a particular body of This meaning is obChristians. viously required by the context and yet it was reserved for Zahn {I. v. A.
;

Hippol. Haer. i. procem. p. 3. The commentators do not notice the difficulty.

2.
7)

p.

and

428) to emphasize the difference, to point out its bearing on the

KadoXiKrj eKKkrjaia]

''the

2l?li-

versal Church? The bishop, argues Ignatius, is the centre of each individual Church, as Jesus Christ is
the centre of the universal Church.

Ignatian controversy. The expresas used here therefore is no indication of a late date, but the
sion
opposite.
It

was natural
the

at

any
the

moment from
Church
first

time

when

began

to spread

by the

The word
ii.

koBoXlkos

is

found in a

treatise ascribed to Aristotle de Plant.

is

6 (p. 826), where KadoXiKbs Xoyos a 'universal statement' (comp. ii.

828, KadoXiKcos)
;

labours of the Apostles. Thus it is not more indicative of a late date than other uses of the word in early
Christian writers
cris
;

e.g.

rj

x.a.6.

dvaa-ra-

8, p.
1

and Zeno the

Stoic wrote a
'

work

called KadoXiKa

'the general resurrection', Justin Dial. 82 (p. 308), Theoph. ad Autol.

13 (p. 18) Kad. irvevpLara (of the four Kad. principal winds) Iren. iii. 11. 8
i.
; ;

Universals (Diog. Laert. vii. 4). It occurs several times in Polybius, e.g. vi. 5. 3 k. e/xcpao-is 'a general
exposition,'
viii. 4.

diadiJKai Iren.

iii.

II.
i.

11

'

k.

larropia

uniVit.

Clem. Alex. Paed.

o/xoXoyia

9 6

Kad. acorrjpia (p. 116) ; Kad.

versal history.'

So also Philo
29
(II.

(opposed to
5

p.epiKrj)

Strom, iv.

Moys.
vop.ov,

iii.

32

(II. p.

172) KaOoKiKcorepov
p.

9
vi.

(P-

595)

Ka @-

KLVT}(ris

c.

Flacc.

574)

rfjs

KadoXiKoorepas noXiTeias, Dion. Hal. de Comp. Verb. p. 68 KaBokiKrjv nepiXruJ/iv, Epictet. ii. 20. 2 kciOoXikov
d\r]6es
12.
7),

(speaking of Matt, 6 (p. 764) Kad. \6yos, Strom, i. ra Kad. 4 (p. 33o), vi. 8 (p. 773) o-TOLxeia. (of the letters of the alpha; ;

Ka\ p-eradfa-LS xxvii. 52) Strom.

(comp.
Quintil.

ii.

2.

25, iv. 4. 29, iv.

bet),
(p.

Kad.
' ;

decopT]p.aTa,

Strom,
'

viii.

ii.

13.

14 'praecepta

928)

cath. bonitas

quae

kciOoXikci

vocant, id est (ut di-

Tertull.

adv. Marc.

(said of God) ii. 17; 'cath.

vm]
brrov av
sit
t)

TO THE SMYRNiEANS.
Xpiffros 'Iqcrovs,
Xpio-Tos
6 xpitrros
esfo)
'Itjctous]

I I

e/ce?

r\

Kado\iKt\ KK\ri<ria.
Itjaovs

A.
or

GL

Antioch Dam-Reg;
iiacXrjola] txt

Rup;
sit

Dam-Vat.

GLA

xP L(TT os A Dam(which however inserts

Dam-Vat Dam-Rup;
'

add. Tri.crvvayeTaL [Antioch].

Dei templum
adv. Marc.

(applied to our Lord),

iii.

21;

'

cath.

patris

very emphatically in Clem. Alex. Strom, vii. 17 (p. 898) perayeveo-Tepas

rrjs

sacerdos' (said likewise of Christ) adv. Marc. iv. 9.

KadoXiKrjs

eKKXr]o~las

ras

dv6pa>ttjs

Tvlvas

(TvvrjXvcreis

7T7roir]Kao-iv...iK

The

earliest

examples

after

this

time, where it occurs as an epithet of KK\r)o-ia, are (about a.d. 155 or a little later) in the letter of the Church

TvpoyevzcTTaT-qs ko\ dX^deaTaTr/s eia<Xr)o~las...plav elvai rr\v dXrjBrj tKKXrjaiav

ttjv to) ovtl

ttjv

dpyalav povr\v eival (papev dp^alav Ka\ Ka6oXiKr)v iKKXrjatav els

'. . .

of Smyrna on the Martyrdom of Poly carp, where it occurs three times

;

evorrjra Trlcrrecos pias.

inscr.
rrjs

jraaais

reus

Kara rravra tottov

ezicXr]o-las irap-

a
'

ay las Ka\ KadoXiKrjs

its earliest usages therefore, as fluctuating epithet of ex/cA^o-ia, catholic means universal,' as op'

In

'

oiKiais,
fj.evrjv

8 ndar/s

rfjs

Kara, rr/v oIkov-

KaOoktKijs K<Xr]crlas,
.

19
ttjv
',

'lr)o~ovv

'individual', 'particular.' posed The Church throughout the world is

to

Xptcrrov. .noipeva
fievrjv

rrjs

Kara

oIkovall

KadoXiKrjs K<\i]alas

but in

these passages it still signifies 'universal.' In a fourth passage indeed,

called 'catholic,' just as the Resurrection of all mankind is called In its later sense, as a 'catholic'
fixed attribute, it implies orthodoxy as opposed to heresy, conformity as opposed to dissent. Thus to the

6,

Poly carp
texts

is

called in the
tt)s

com-

mon

eirla-Konos

iv

2pvpvjj

KadoXiKrjs eKKkrjalas.

reading were correct we should have here the earliest instance of the use of
'

If this

primary idea of extension are super-

added

also the ideas of doctrine

and

Catholic
;

sense

Church in its technical and it would stand in marked

'

But this later sense grows unity. out of the earlier. The truth was
the

contrast with the passage in Ignatius. For, whereas in Ignatius the ' Catholic Church is distinguished
'

same everywhere, 'quod semper, quod ubique, quod ab omnibus.' The

heresies were
Col.
partial, scattered, localized, isolated (comp. the note on
i.

from the congregation over which Polycarp presided, in the passage

of the

6).

See Athanasius Festal

(p.

Letters 11

Martyrdom

this very congre-

Catholic
place,'

Church which

94, Oxf. transl.) 'The is in every

But gation is itself so designated. the recently collated Moscow MS. (see Zeitschr. f. Hist. Theol. 1875,
p. 360) for KadoXiKfjs

'KadoXiKr]

has ay las in accordance with the Latin Version and there can therefore be little doubt that this is the original read;

Aug. Epist. liii (11. p. 119) Graece appellatur, quod per totum orbem terrarum diffunditur.' Not unnaturally however there was
a tendency in theologians to put into the word more than history

warranted
the
for

e.g.

ing.

The

technical sense however

Catech. xviii/23

Cyril of Jerusalem (p. 296) says that

occurs in the Muratorian

pp. 20. 47 (ed. Tregelles),

Fragment
'

in catho-

three

Catholic Church was so called reasons (1) 8id to Kara

;

licam ecclesiam recipi non potest' (speaking of heretical writings), and

Trdo-r]s

elvai rrjs oUovpivrjs

',

(2) did to

dibdaKeiv

xaOoXiKus

Ka\

dveXXenroos

312

THE EPISTLE OF IGNATIUS

X^P^ T0 ^
^TTiorKOTrov

[vm

ouk e^ov icrTiv

i

ovt (iaTrTi^eiv
2 dydir'qv']
ribiri)

tov]

Gg

Petermann) Antioch Dam-Vat;

Antioch Dam-Vat; om. Dam-Rup. dydiras S x (owing to

XoLTTols
etv,

GLA

(see

Dam-Rup; 5oxw

airavra ra els yucoaiv dvQptotrcov eXdeiv 6(peiXovTa boyfxara ; (3) Sia to kclOoXikcos laTpeveiv pev kcu Oeparreveiv cnrav to tcou djxapTta>v eidos k.t.X. These

KXrjpiKols e7TLTpe7T0p.eV /3a7TTtolov avayvtocrTais k.t.X., rj p.ovoLS

kcl\

eTriaKOTVOis

npea^vTepois,
tcov

e-

v7TT)peTovp.iv()v

avTols

diaKovcov,

two

latter reasons, that

it

is

com-

prehensive in doctrine, and that it is universal in application, can only be

[Cypr.] de Rebapt. 10 (p. 82, Hartel) 'aut si a minore clero per necessi-

tatem traditum
cally the

fuerit.'
still

regarded as secondary glosses. So again Augustine Epist. xciii. 7 (11. p. 240) calls a Donatist adversary to account because he explained Catholicae nomen non ex totius orbis communione sed ex observatione praeceptorum omnium divinorum atque omnium sacramentorum but he adds 'quasi nos, etiamsi forte hinc sit
'
',

power
;

Yet theoretiremained with

the bishop

(11. p.

hanc nem, ut ad eos qui longe a maioribus

see esp. Hieron. c. Lucif. 181 sq) 'Non quidem abnuo esse ecclesiarum consuetudi-

appellata Catholica, quod totum veraciter teneat, cuius veritatis nonnullae particulae etiam in diversis veniuntur haeresibus, etc'
I.

urbibus per presbyteros et diaconos baptizati sunt, episcopus ad invocationem sancti spiritus manum impositurus excurrat.... Inde venit ut sine chrismate et episcopi jussione neque presbyter neque diaconus jus

in-

habeant baptizandi
si

ovt

(3a7TTieiv]

Tertull.

de

quod frequenter, tamen necessitas cogit, scimus etiam licere laicis Ambros. de
;
'

Bapt. 17 'Superest...de observatione quoque dandi et accipiendi baptismi commonefacere. Dandi quidem habet jus
coni,

Sacrani.

'

iii.

(p.

362)
licet

Succinctus

summus
nisterii

sacerdos:

byteri fecerint,

enim prestamen exordium miest

summus
;

sacerdos,

qui

est

summo

sacerdote.'

episcopus
ritate, etc'

dehinc presbyteri

et dia-

non tamen

sine episcopi aucto-

Comp. Bingham Christ. Ant. ii. 3. 3, Augusti Denkw. aus der Christl.
Archdol.
VII. p.
etc. p.

In early times the bishop stood to his diocese in the same intimate relations in which a rector now stands to his parish.

136 sq, Probst Sa1 1

kramente
2.

5 sq.
'

ovtc dydnrjv

Troielv]

nor

to

hold a

Reference to
all

him

therefore

was possible on

these points.

The

following passages

interpolator expands the sentence, ovtc iBcnrTifciv ovtc 77-poo-(pepeiv oure Ovcrlav 7rpoaKop,i^eiv ovtc
love-feast?
doxrjv eVtreXeiv.

The

show how
to

it

relax the

soon became necessary rule and extend the

;

For comp. Apost. Const,

tjtol
cov6p,aae,

this last clause

ii.

28 toIs
cos

els

power
7

to others
(p.

Cypr. Epist.

lxxiii.

aydirrjv

doxrfv,
is

Kvpios
k.t.X.

sq

783

sq,

H artel)

'intellegi-

Trpocupovp-evois

KaXelv
to

mus

nonnisi in

ecclesia praepositis

(where the reference

13

Luke
07077-77,

xiv.

...licere

baptizarc.nec posse quen-

oTav

TToijjs

box/jv

k.t.X.).

For
see

quam

contra cpiscopos et sacerdotes usurpare sibi aliquid'; Can. Apost. C. 47 c'tio" Konos r/ irpe afivTe pos tov
akrjOeiav tx oVTa avcoBev ^anTiarj k.t.X.

doxy, as a

synonyme
(1.

for

the
p.

emperor Julian Fragm. Epist.

305 Spanh.
p.

392, ed. Hert-

koto

/3a7rncr/Lia

eav
46,

(comp.
iii.
1 1

lein) Tr\s Xeyop,evqs nap' avTols dya7rr)s r) v7ro8oxrjs Kal diaKovlas Tpane^oov,

49, 50), Apost. Const,

oure to7s

where he

is

speaking of the 'impious

VIIl]

TO THE SMYRN^EANS.
a^oLTTYiV TTOieiv
0]

3*3

ovt6
[g].

ct\X 6 av

e/ceu/os doKLjudcrr],

tovto
av]

GLSjA[g] Antioch Dam- Vat; # Dam-Rup.

Gg

Antioch Dam- Vat; eav Dam-Rup.

Galileans.'

For

this

use of dydnr] in

latrocinia,

ne adulteria committerent

the earliest ages of the Church see

...quibus peractis

morem

sibi disce-

Jude 12 iv rais dydnais vpaiv o-7nXd8es (compared with 2 Pet. ii. 13 ivrpv(ficovres

dendi fuisse, rursusque

:

\cocundi~\

ad

iv reus aycmais avrcov, avvevayvp.1v,

Xovpevoi
is

where the
165)

v.

1.

andrais

error), Clem. Alex. bv dydirqv Tivis Tokfxeoenv Ka\elv...dL7Tvdpia Tiva.--.Ti ot co T KM TpV<pfj Kal KCLTtVCO (3Xaa(pr] povvre s

an obvious
ii.

Paed.

(p.

capiendum cibum, promiscuum tamen et innoxium quod ipsum facere desisse post edictum meum, quo secundum mandata tua hetaerias and Lucian de esse vetueram
'

Mort. Peregr. 12
elaeKopi^eTo
iXiyovro.
Ka\

eira helrrva noiKiXa

Xoyoi

lepoi

avrwv

rovvopa...denrvdpid re <ai do%as cIkotcjs av KaXoipev

(tlv

apurra nai

Tavrrjv

ttjv avvr/Xv.ras TOiavras Se eaTidcreis o

In the Apostolic age the eucharist

Kvpios dydrras ov KeKkrjKev (denouncing the abuse of these entertainments),

Strom,

iii.

(p.

514)

els

rd belnva

ddpoiopivovs, ov yap ayaTvrjv e'uvoip av eycoye ttjv crvveXevaiv avrcov (speaking of the Carpocratians), Celsus in

formed part of the agape. The original form of the Lord's Supper, as it was first instituted by Christ, was This thus in a manner kept up. appears from 1 Cor. xi. 17 sq (comp. Acts xx. 7), from which passage we
infer that the celebration of the eu-

Grig.

c.

Cels.

i.

(I.

p. 319) fiovXerai

hiaftdXXeiv ttjv KaXovpevrjv dyaTrrjv XpicrTiavdv k.t.X., Act. Paul, et Thecl. 25

r)v

charist came, as it naturally would, at a late stage in the entertainment. In the Doctr. Apost. 10 this early

eaco

iv

rco

pvr]peioi

(not

found

however

dydnr] in all

ttoXXtj

practice

is

still

observed.

In after

texts),

Act. Perp. et Felic. 17

ipsis erat,
'

'Quantum in non coenam liberam sed

agapen coenarent,' Tertull. Apol. 39 Coena nostra de nomine rationem

sui

times however the agape was held at a separate time from the euHad this change taken charist. I think place before Ignatius wrote ?
not.

The words
noielv

ovre
to

(Sairrifceiv

ovre

ostendit

lectio
is

vocatur quod dipenes Graecos etc' (where it

:

id

dyaTTrjv

seem

describe

the

described), ad Mart. 2 Quae justa sunt caro non amittit per curam ecclesiae et agapen fratrum,' de Jejun.
'

two most important functions in which the bishop could bear a part, so that the dyd-nr) must include the Indeed there would be eucharist.
an incongruity
as
in this juxtaposition,
{I.

as a Montanist, he is reviling the feasts of the Catholics). find references to these agapae

17 'Apud te etc' (where,

agape

in caccabis fervet

Zahn

truly says

v.

A.

p. 348),

unless

We

heathen writers (besides Celsus who seems to have mentioned them by name) e.g. Pliny
in

already quoted

Virg. in ecclesia

great sacrament were intended; see e.g. Tertull. de Vel. 9 'Non permittitur mulieri
the

other

nee

Ep. x. 97 (96) 'Soliti stato die ante lucem convenire carmenque Christo

sed nee docere nee offerre] de Exh. tinguere Cast. 7 'et offers et Unguis et sacerdos
loqui,

es tibi solus.'

Nor would
urges

the omis-

secum invicem, seque sacrame?ito non in scelus aliquod obstringere, sed ne furta, ne
quasi
dicere

Deo

sion of the eucharist be intelligible.

Pearson indeed

ristia ante locutus est';

'de euchabut this fact

3*4
kclI

THE EPISTLE OF IGNATIUS

Tw Qew
IX.
evapecTTOv, iVa ctaipaXei
rj

[vin

Kal (iefiaiov irav

O 7Tpa(T<T6T.

GvXoyov ecTiv \ol7tov dvavn^ai kccXws Kaipov exo/uev eh Qeov jueTavoelv.

7ri(TK07rov eiSevai.
/ULtjTai'
i

r\[xd^^ ois

\_'

eTL ]
kcci
5

e^et

Qeov

ti/ulcov

eiriaKOTrov vtto

Qeov TenciapoXia

Xctdpa eiriVKOTrov tl
Antioch

irpdaaoov

tw

ry 0e] Dam-Reg Dam-Rup; om. S X A Dam-Vat. Dam- Vat paraphrased ko.t evapeaTrjacv deov g r l-qaov 20 wpdaaere] Iva] g Dam-Rup; IV G. Xpiory Dam-Rup. 5' &? Trpaaaerai GL Dam-Rup; quod faci'tis S 1 quidquid et faciatis A;
Kal]

GL

GLSjA

Antioch

irpdaarjTe

g (attaching
stf

it

to the next

sentence).

avavij^ai rotas]

(the Syriac form for evigilemus S rS 4 (TJjnnJI); vigilem stare the 3rd pers. sing, and the 1st pers. plur. being the same); dvavr)\j/at (om. i)p.ds)

Dam-Rup;
GL.

Add.

Kal

GL

(so that p-eravoeiv is

/ecu

SiS 4 Ag Dam-Rup. Thus om. S X S 4A Dam-Rup.

seems

made dependent on evXoybv iaTiv); om. have displaced r)ftas. en] GLg; 4 fteravoeiu] GLS x g Dam-Rup; poemtentiae A;
to

would not dispense with the mention here, where it is imperatively demanded. The interpolator, living more than two centuries after the eu^apia-Tia had been separated from the this necessity and inserts dydirr), feels words accordingly, ovre npoacpepeLv
ovre
Bvariav
irpocrKop.i(iv.

ferent views on the relation of the

agape and eucharist see Bingham,

Antiq. xv. 7. 6 sq, Augusti Defikw. vin. p. 78 sq, 317 sq, Probst Lehre 11. Gebet p. 349 sq, Th. Harnack Der Christliche Gemeindegottesdienst p. 213 sq, Suicer Thes. s. v. 'Ayoxr^. It is well to learn sobriety, IX. and repent, while there is time.
'

On

the

other
the

hand some have

inferred from

Pliny quoted above and italicized, that when he wrote (about a.d. 112) the two were held
at different times of the day.

words of

Honour God and the bishop. He who deceives the bishop serves the
devil.

This

as
to

however depends,

first

on the ac-

May you abound in all grace, you deserve. You have been good me alike in my presence and in my

curacy of Pliny's information, and secondly on the interpretation of

sacramentum, which is supposed to have been used by his Christian informers in its technical sense and to have been misunderstood and
confused with
its ordinary meaning by Pliny. The inference therefore is somewhat precarious. Others again maintain that the eucharist was separated from the agape and attached

May God requite you.' 'It is the part of evXoyov] reasonable men'; a common expresabsence.
3.

sion.

It
is

frequently however means,

reasonable,' but 'it is probable,' e.g. Cic. ad Att. xiii. 7, xiv. 22. The word occurs in the same
'it

not

sense as here in Magn. 7. The warning is addressed to the heretical teachers.

to the early

morning

service in con-

'for what seeing that the time

'

Xoinov]

is

remains,' i.e. short as in

;

sequence of Pliny's edict prohibiting For difthese Christian hetseriae.

Efthes.

1 1

ecr^arot Kaipoi.

\0nr6v

al-

crxw6oop,v.

IX]

TO THE SMYRN/EANS.
irdvTa
6CTT6.

315
7rept(rcrevTa),
KCtl V fJLOLS

ActTpevei.

ovv

vjjuv

iv
JJL6

%dpiTi

d^LOL
'

yap

KCLTCL TTCtVTa

dv67TaV(TaT,

Iqcrovs Xpicrro^.
d/uLeifioL

dirovTa
Si'

/ue

vjjuv

Qeos,

bv

kcli irapovTa Yiya7ri]<raT* iravTa virofJievovTes clvtou

X.
om. S 4
viro
.

'

tyiAtova
5

kcli

Pcfiov 'Aya6o7rovv,
Qeov]

oi

iwrjKoAov;

eiTLcrKoirov virb

rov deov Antioch 14.

;

TeriprjTai]
TiprjdrjaeTat [g].

Gg Dam-Vat Dam-Rup rov eiriaKOirov GL Dam-Vat Dam-Rup Tiparai

;

Antioch

honoratur S X A

8 Kara Travra]

secundum

mini omnia L;

nam
"

in
g-

omni A;
vplv\

Kada. (om. w&vtcl) [g].

G;
g.
last

lr)<rovs

xP L0 r ^)S

IO o-pei^oi] apoLftei

G;

9 'Irjaovs ~Kpi<TT6s] retribuat L; sei~vabit A;

Geos]

dpei-iperai,

[g].

12 'Patoi']

peuv

G; w^w L; G; ra/w L;

vpas g.
70,101'

G;
A.

6 #eds

g;

agrium

(aypiop)

This

may perhaps be a confusion of the two readings pAION (peotsl) and fAION, or it may have come from KAipeON, read KAfpeON see on Philad. 11. After
:

this

name

add. koX

gLA; om. G:
g (but
1

see on Philad. 11.

'A7a#67row]

G;

aga-

thopum L;
dvavfjyJAai]

oVyafloVooa
'

has agathopum); dub. A.

The word
nexion, 2
Seias
KCU

to recover our senses.' occurs in the same conii.

Kara Travra k.t.X.] See the note on Ephes. 2 for this favourite Ignatian phrase. Kai vpas]
o~eie
;

Tim.

25

dofrj

avTols

Qeos perdvoiav
Sia@6\ov
13
ewl
vi.
t]8tj

els

eniyvcocriv

aXrj-

SC.

dvanavaei or dvaTrav<os

dvavq^oo aiv
irayibos,

ttjs

tov
ii.

comp. Eplies. 21
1 1

na\ vputv

'I.

[Clem. Rom.]

X.,

Philad.

as

nal

vpas 6 Kvpios.

Tvore

peTavorjo-copev,

vr/yj/wpev

to dyadov.

See also M. Anton, See Gal.

vi.

31 dvdvqcpe Ka\ avcuuikov aeavrov.

cos ert

Kaipbv e'xopev]
ii.

The future is suggested by 10 cwde vpas irraio-xvvOijo-eTai k.t.X.', the optative aorist by Ephes. 2 cos Kal avrov 6 Trarrjp 'I. X. dva\j/v^ai.
9.

10,

[Clem. Rom.]
'

9,

with the notes.

drrovTa k.t.X.]

Comp.

Phil.

ii.

5.

elBevat,]

to

preciate, value''; 12 elhivai tovs kottioovtus iv vplv

npo'iaTapevovs
vpa>v
iv

acknowledge, apsee esp. 1 Thess. v.

Kvpiop.

12.

^yanrjo-aTe]

See the note on Polyc.

km The
',

more natural word with

would be
but
eldivai

inio-KOTrov

yivwo~Keiv

or iniyivaxrKeiv

See the 10. ndvTa VTTopevovTes] note on 4 above. avTov TevgeaOe] See the note on

Qebv

is

a somewhat fami-

Magn.
X.
'

1.

liar expression.

6 rifiSv k.t.X.]

Comp. Philad.

11

nepcpdevTos apa ipo\ drrb

~E(peo~i(0V Kai

Ye did well to welcome Philo and Agathopus. They have a grateful remembrance of your kindness.
You
not lose your reward. I am As ye were not ashamed of my bonds, so also Christ
will

Tiprjcrei 2pvpvai(ov els Xoyov Tipfjs. For such avrovs 6 Kvpios k.t.X. modes of expression in Ignatius ge-

devoted to you.
will

nerally see the note on

8.

above.

not be ashamed of you.'

$>iX(ova
k.t.X.]

dgioi k.t.X.]
1.

See the note on

12.

On

the two

Ephes.

persons here mentioned see the notes

i6
Orjcrav
p.evoi
criv

THE EPISTLE OF IGNATIUS

[jLoi

Fx

eis

Xoyov Qeov, /coAws eVo^'care virohepdo'l

ak Sicckovovs [XpKTTOv] Qeov'

kccI

ev-^apicTTOv-

Ttp

Kvpiw

virep v/ucov,

art ccvtovs dveiravcraTe kclto.

iravTa Tpoirov.
\lsu%ov
2

ovhev
TrvevjjLct

vfjuv
julou,

ov
teal

/uri

diroXeiTai.
SecTjud juou

dvTL-

vfuLcov

to

tu

a ov^

paraphrased

XpTTov Qeov] G; del chrlstl L; 8eov (om. xp L<yT0 ^) A. In g the passage is ~ ot ein]Ko\o6d7]o-dv poi eh \6yov 0eov Sl&kovol xp L0 T v cWes, koX&s iiroL-qaare virode^dpevot d>s diaKovovs xpi0- TO O, in the Greek MSS, but 1 has minis-

tros del in this last place,

and perhaps

here.

If so, the paraphrase

may

5iaic6i>ovs deov was the original reading of g point to xP L<JTi>v deov as standing in the text

to Philad.

arrived at

n. They had evidently Smyrna after the depar-

ture of Ignatius thence

and followed
i

him
i.

to Troas.
els

J Xoyov] 'to the score of

in

which Ignatius speaks of Christ as God, see the note on Ephes. inscr. Though S. Paul uses the expression hiaKovoi Qeov (or Xpio-rov) in a much wider sense, it is probable that
Ignatius here
its
'

the

matter of\ see the Philad. 1 1 els Xoyov ripfjs.

2.

note
It
is

on
pro-

employs

hiaKovos

in

coy

diciKovovs k.t.X.]

technical, restricted meaning of deacon,' for he never uses it with

;

bable that the Armenian Version has

any other signification

Trail. 2 tovs 8ia.Kouovs
picov

comp. esp.
pvarrj-

preserved the correct text. The common reading diaKovovs XpicrTov Qeov must be regarded as a confusion of the two expressions Slcikovovs Xpio-rov and SitiKovovs Qeov. Both occur in S. Paul diaKovos Qeov, Rom. xiii. 4, 2 Cor. vi. 4, 1 Thess. iii. 2 (v. I.); dtd;

ovras

'irjaov

Xpio-rov.

See also the

note on Ephes. 2 respecting his application of crvvhovkos after S. Paul, but with a similar restriction. Philo
is

distinctly
1 1
;

Philad.

called a deacon in and the same was pro-

kovos [tov] Xpio-rov, 2 Cor.

i.

xi.
:

23, Col.

bably true of Agathopus (see the note

there).
4.

(comp.

Tim.

iv.

6)

and both
5

are
kciL

combined by Polyc. Phil.

Xpio-rov hiaicovoi.

Qeov scribe, fami-

avrtyvxov

k.t.X.]

Comp.

Polyc.
ret

2 Kara iravra crov dvri^/vxov eya> nai

liar

with the language of the Apostle, would not unnaturally write down
the alternative phrase in his margin and hence the conor elsewhere
;

8eapd pov a -qycnrriaas. For the meaning of avTL-^rvxov see the note on Ephes. 21.
5.

ox>x vnepr)Cpavr]aare]

Comp.

Gal.

events the expression Xpio-rov Qeov is very awkward in itself and quite without a parallel even in Ignatius. The nearest approach to it is the various reading
fusion.
all

At

iv. 14.

6.

Tim.

ovde e7rr]o~xvp0r)Te] Suggested by i. 16 rrjv dXvcriv pov ovk eny(see the note

o-x^vdrj

on Ephes.

2).

Xpio-rov tov Qeov (above, 6) which,

interpolator has seen the parallel and introduced the context of

S.

The

though

more

intelligible,

is

itself

Paul into the context of Ignatius,

vplv 6 Kvpcos evpelv eXeos k.t.X.
It

highly doubtful (see the note there). See also a questionable parallel in For the limitations with Trail. 7.

Scot]

will

considerable and authority for eTrai.o-xvv6r]re here

is
;

be seen that there

x]

TO THE SMYRNiEANS.

3*7

v7Tpri<pavri(raT ovde eirrjcr^vvdriTe'

dtjcreTcu
r\
'

ov$e v/mas eTraia-xyv-

T\ela

7r/o"T9, 'hiarovs

Xpicros.

XI.
''

Trpocrev^r] vjucov ct7rrj\0v eiri ty\v eKKXrjcriav

Ttjs

'

Tt]v

ev

Avrio^eia
Secr/mols

7T6(TTdTOLS

Cvpias' bdev SeSe^eVo? decurpeTravTas dcTTTaXpixai) ovk (bv apios

which the paraphrast had before him. See however the lower note. 6 vireprjcpavrjaaTe] virepicpav-qaaTe G. 5 v[x&v~\ LAg; tj/ulQu G. The MSS of g vary between eVatcrxw^Te and axyvdrjTe] ira.i<Jxvvdr)Te G.
axvvdrjTe: see the lower note.

eirrj671-77-

ovde sec.]

GLA;

5to ovde g. 6

7
[g]-

irians]

GL;
in 2

iXiris

gA:
16

see the lower note.

XpLaros]

G;

xp L(TT s

Tim.

i.

irraLcrxyvOr) is

the best

Probably this supported reading. was a common, though incorrect,

to show your sympathy with them for that the storm has ceased and the haven is reached. Aim at

you thus

form of the word, and perhaps

should be retained here.
iiraL(rxvv6rj(TeTai\

it

perfection in your counsels. ever assists the ready will.'

C

God

Comp. Mark

viii.

8.

7rpoo-evxv]
10.
i

See the note on

'

38 os yap av naio-xvv6f} pe...<a\ 6 vlos

tov
dvBpcoTTOv
ix. 26).

Philad.

iTraLO'xvv6r)0'(Tai

k.t.\.

anrfkOev eVi]

(Luke
7.

7rio-TLs]
'

sense
e.g. in
p.

Here in its passive trust-worthiness, fidelity] as

been directed towards] as xxiv. 24 anrfkQov eirl to

went forth unto] has e.g. Luke

pLvrjp.el.ov.

Rom.

iii.

3.

See Galatians

and the note on v. 22. For the idea compare Heb. vi. 10 ov yap
155,

Their prayer had indeed been answered but this is not the point here, and cannot be implied in the
;

Qeos eTVikaBecrOai tov epyov In this mention of Christ's fidelity there is probably a reference to His promise, which is quoted in the last note. The reading eXnls has rather better support, but is open to
adiKos 6
vp,cov

Your prayer,' says Igexpression. travelled to Antioch let natius,

' '
;

k.tX.

your congratulations follow on the

same
9.

road.'
ttjs

Svpias]

See

the

note
21

Philad.
o6ev

10.

dedepevos]

As Ephes.
I

suspicion as a scribe's alteration, the term being frequently used of Christ see the notes on in these epistles
;

comp. also Ephes.

2vpias.

hehepevov a7ro

Magn.
XI.

11.

'Your prayer

for the

Church

6eo7rpeTTaTa.TOLs] So called because with they are goodly ornaments which God has invested him comp.
'

'

of Antioch has been heard. very unworthy member of that Church, I

PolyC. Phil.

tovs eveiXrjpevovs toIs

have nevertheless been glorified by my bonds and have received grace, which I pray may be perfected. Perfect your work also and send an ambassador to Syria to congratulate the brethren on the restoration of It will be a deed worthy of peace.

said with redyioTrperre at deo-pols ference to Ignatius and others, Epist. Vienn. in Euseb. H. E. v. I to. 8eo~pd See the note on Koap-ov evTrpewij.

Ephes.
10.

11.

For the word

Oeonpeirris

see the note on

ovk
<ov 2, 21.

Magn.

1.

agios]

See the notes on

Ephes.

3*8

THE EPISTLE OF IGNATIUS

[x.

eKeidev ewcu, earyaTOs clvtcov

6t]v,
/ulcli

wv

ovk K (yvveihoTOSy dAA' K xapiTOs Qeov, v\v cvx TeXeiav jjlol SodrjvaL, iva tv Trj Trpoo~ev)(Y\ v/ucov Qeov
iva ouv TeXeiov v/uwv yevrjraL
Ti\xy\v

kcltcc 6e\r]fjLa kcltii^iu}'

eTTLTV^u).

to

'epyov Kai
5

iwi yfjs Kai ev ovpavu>> irpeTrei eU

1

Qeov yeipoTOavdpdnriov
it

elvcu]

GL;

vocari

A; om.

g*.
cov]

avTu>v~\

GLg;

(anCOn)

{vilior

quam omnis

homo).

LAg;

u>u

(connecting

with what

follows).

For similar
txt

Dressel adopts this reading, which however yields no tolerable sense. /card diX-q/xa] false aspirates in G see the note on Philad. 7.

L*

(but

add. 5

After diX-q^a. add. dei L; om. {voluntate viea) g* 2 aweidoros] cr vvei dor cjs G; con(originally, but some texts add tov deov).

G;

pragf.

antem added jam A.

in the printed texts)

g* (but 5e added in some texts);

GA

scientia

L; mente A;
i

crvveLOrjcreus e/xrjs g.

ry

7rpo<xevxv]

GL;

rats irpocr-

1.

diXrjfia]

the

Divine

wilP

note on Ephes. 20. The various readings give the expedients of translators and scribes to help out this absolute use of 6eXrjp,a here, as in other passages.
see

the

(1) of conscience,' i.e. 'not that my conscience pronounces me worthy,'

'

comp.

Cor.
i

iv.
e.

or (2)

'

of consent,
sole

complicity','

'it

was God's

This latter is the meaning of doing.' crweidbs in Hermog. 1. c, and more

2.

when used

(k awetftoTos] The participle, for awel8r]ais, generally

commonly of to awetdos. note on awei8rjo-is Clem.

p.

See the

Rom.

34,

has the article. For instances of its omission however see Liturg. D.

113.

The
rfj

latter

is

perhaps the

more probable sense

3.

here.

Marc.

p.

8 iv xadapco

aweiSon (and

iv

so also Liturg. D. Jacob, pp. 42, 56), Pausan. vi. 10 [xev dq xmb aweiboros
eirapp-qcrid^eTO

dyaOov,

Hermog. Rhet.

note on Qeov e7UTvx<o] Ephes. 1.

4.

irpoaevxf} vlicov] Ephes. 20.

See the

See the note on

reference to
'

21 ovtos aweidoTos (pevyei(Rhet. Grace. 11. p. 145, Spengel), ib. 30 (p. 152) tov
7T(tTpa Kpivei crweidoros,
77

TeXeiov]

With a
TeXeiav,

the

yvvrj avveii.

Soroy cpevyei, Joseph. Ant.

I.

4 ov

yap

err apery tt}v (Ticoirrjv aye is aXX' eVi o-weiboTi ivovqpco, Orig. c. Ccls. viii. 62 p.era avvetdoros tov npbs tov Qeov tcov

as the emI phatic position of vp.cov shows pray that God's grace in me may be perfect take ye heed that your work

preceding

be perfect.' He still harps on the same word below, HXeiot ovres

also

may

oXcov
X.

Kudapws evaefiovs, Euseb. H. E.

avveidoTi

TeXeta Kai (ppovelre.

p.evos,

toZto Xoyi6Chrysost. Ho?n. in Rom. xiii

(pavXcp

ds Tip.rjv Qeov] 5. on Ephes. 21.

6.

See the note

(IX. p.
p.01,

55 2 ) Tl y a P dXyeivoTepov, fine avveidoros irovqpov ;...ovbev ovtcos

Kai
iiiKpov
ireTeo-6ai
iroiel,

deo7rpeo-fivTr)v]
\

of God'
to

'an ambassador comp. Philad. 10 els to

eicel

dve^ei.,

cos

Trpeaftevcrai

Qeov

7rpecrfieiav,

els

crvveiftbs

in

Dion
ov

See also 7rpoetdbs dyxBov. Cass. (Epit. Xiph.) Ixix. 4

e|

irpoeiboTos.

The

expression
;

uvtoIs k.t.X. More avyxapr)vai particular directions are given about this delegate in the

might have either of two meanings

companion
is

epistle, Polyc. 7,

where he

called

xi]

TO THE SMYRN^ANS.
Tt]V

319

vrjcrai

KK\r]<Tiav

vjjlujv

6eo7rpecr(3uTtiu

eh to yevo-

fjLevov

ews Cupias avy^apfjuai ccutoIs otl eip^veuovcriv kul

'ihiov

diveKafiov to

/ueyedos kcu direKaTeaTadri

ecpdvr]
/ulol

avToh to

lSiov crco/mctTe'iov.
eu%ats [g] (but
it

ovv a^iov TTpdy/ua Tce^x^/ai

77

has substituted

at -rrpoaevxo.1 for

irpovevxn above, p. 317).

4 ha]

also has a plural, but this is the g: see the note on Rom. 3.

common Armenian GL;

eirl
els

usage.

G;
;

oVojs

reXecov vp.Qp yewqTai. to Zpyov]

GL
Oeov

vpwv to
...

tpyov Tekeiov yewqTat

pav<2\

g.

/ecu eirl]

(om. kcu) gA.

TL[x-qv

5 777s
els

ov-

G;

Tqs yrjs...Tu ovpavu g.

Qeov]

GL;

rifx-qp

g;

om. A.
lower note.
Telov]

6eoTrpecrj3vT7)u]
7

Gg;
L;

deo venerabilem

L; praecursorem A: seethe
9 crwyuag*uw]

eus Zvpias]

GL; h

avpia g; in syriam A.

G;

aw/xoLTLou g; corpusculitm

perfectio

A.
deo A.

Gg;

</#?

%#

(dto#eoi>,

perhaps written

AEI09X) L; gratum
There

Beobpopos (see the note there).

can be no doubt about the meaning of the word here, but I have not
necessary to substitute OecirpeafievT-qv (the correct form), as there is sufficient evidence that the forms npeo-fievrrjs, -rrpeafivTris, were confused at this time see the note on Philem. 9 npeo~fivTr]s, vvv\ be kcu

retov is a

other diminutives) whereas crcopaterm of enhancement. The

;

thought

it

proper distinction between the two words is recognised in Chcerobosc. Orthogr. s. v. (Cramer Anecd. II.
p.

262) Sew par flow

be

ei

77

Trapdo'ocris"

awpaTiov

Ka\

TTpoTTapot;VTovu>s

to

beapios k.t.X. eh to k.t.X. ]

The meanings of 0-00vnoKopiaTixov. fiaTelov are as follows; (1) 'A corporation, college', as Cod. Just. i. 2.
20
cos-

that he may Syria and congratulate them?

yeveaOai eon, 'to
arrive as

'

visit

eXXeiTTovTwv bfjdev toIs dpiOpols

:

For
bvcrtv,

o-copciTeicov

comp. Suicer and DuIn this sense

(2)

far as,'

cange
tially

s.

v.

substanactor's

comp. Rom.
with the note.

evpeBrjvai

els

it is

used here.

'An

8. drreXa^ov k.t.X.] their proper magnitude '.

'recovered

up', including the padding, etc. to give dignity to the

figure
o~Kevr)
'
;

dress

and make
Pollux
rj

The church

Onom.

iv.

kcu
rj

had been previously weakened and diminished by the dispersion and

defections
tion.

pev

tccu vnoKpiTcov

o-toXtj'

avTT)

kcu crtopciTelov tKciXelro,

where

consequent on
'

persecu-

the editors have wrongly substituted voipaTiov (though in ii. 235 it is so

written,

to

'idiov

aoiparelov]

their proper

So corporate substance''. probably read in Euseb.

(an

we should H. E. x. 5
irdvTa
rco

imperial

law;

driva
.

The word is acopaTiov). mentioned by Pollux side by side So with 7rpoo~o)7relov, poppoXvKelov. Lucian J up. Trag. 41 tc\ irpoo-uma
decov

crcopaTico tQ>v Xpio~Tiavcoi>.

bejjaei.

napablbocrBcu

twv
tovs
<al

avTa kul tovs epfidras kol

xiro)i/as...Kai
trtopciTela
ttjv

The form

acopdrtou, like aap-

TTobrjpeis

tdov {o-apicidt.ov), is

a word of depre-

TaXXa oh

fKelvoi

uepvvvovo-i
it

ciation, affected more especially by 'this puny, wretched the Stoics,

Tpnyoiblau,

where however
acopdrui.
it

is

coms. v.,

monly read
form too

In this latter

body'

e.g.
it

Epictet.

i.

1.

10,

i.

25. 21,

appears in Photius
it

where

appears in conjunction with

who

defines

dva-rrXdapciTa

ois-

ot

320

THE EPISTLE OF IGNATIUS

[xi

Tivu tcov v/uerepcov juet' 7ricrToArjs, \va vvvho^acrri ty\v KCLTa Oeov clvtoTs yevojULevtjv evhiav, Kal otl At/xei/o? rjSri

tTvyyavov
(ppovelTe*
eis

rrj 7rpocrev^fj v/uoov.

teXblol 6vt$ TeXeia

kcci

deXovciv yap vfMv ev irpacraeiv Geo? eroi^to?

'

to Trapaayeiv. XII. AcTTrdVeTai

v/uds

r\

ev

TpcodSi, odev Kal ypacpco

i
yjdrj]

dydirt] tvov d^eX<pwv twv vfjuv Sia Bouppou, bv dire3 ervyxavov]

GL;
GL;

subst. evop/xov [g];

om. A.

pervenemnt in A;

rervxvKa g. This last reading points to ervyxwov, which however the interpolator has mistaken for a 1st pers. sing, instead of a 3rd pers. plur.
irvyxaveu
/ecu]
r)ix

GLAg;

om.

Max Dam-Rup

1.

4 vfuv]

GLAg Max Dam-Vat

commonly

1;

7v

Dam-Rup.
Kal eroip-os

ev Trpdaa-etv]

(not evTrp&trcreiv, as

stated);

ev Trp&TTeLP

Dam-Rup

g Max Dam- Vat Dam-Rup. ecmv 6 deos g*.

'

9eds
5

eroifios]

GL Max Dam- Vat

Max

irapaax^] Gg; irapix^^

viTOKpirai biacraTTOvtriv avrovs-

(3)

collection, corpus, as e.g. Iren. i. 9. 4 rw

croopLaTeicp.

or

of

writings',
a\r)deias

rrjs

other authors where this sense occurs, the existing

in

But

Cramer Anecd. II. pp. 308, 309, but he does not distinguish its meaning from acopdriov. The word occurs 1. avvbo^aa-rj] Rom. viii. 17, and (in a different
sense)
2.

texts
(4)

frequently
corpse',

write

it

aoopdrLov.
it-

Arist.

Polit.

'A

not regarded by

Otherwise
so Polyc.
3.

it is

v. 9 (p. 13 10). rare until a later date.

self

but (as

may be

inferred from

\ifxevos]
2.

The

simile occurs al-

the form) with its belongings, e.g. the urn which contains the ashes.

reXeioi k.t.A.]

See Phil.
roiiro

iii.

15

appears in three inscriptions, at Aphrodisias, C. I. G. 2826, 2829,

it

So

"Ocroi

ovu

reXetot,

(ppovcopev.

2835. Though these tions elsewhere have

tainly short, as

same
ei

inscrip1,

Ignatius is here referring to what has been said above, lua ovv reXewv
vpLcov yevrjrai

for
1

they
cerIt

to epyov
'

SO that reAe ici

do not so write where the

it

is

cppovelre

means

do not leave your

at

is in

acopdnov.

must be confessed that no stress can be laid on manuscripts, so far as regards the distinction between 1 and et, and with some of the above meanings the form of the word may
be doubtful e.g. with the second the diminutive form acopdnov is explicable, when compared with corset ', 'corselet', 'leibchen'. But inthe sense which it has here, this form seems
;

plans incomplete.' XII. 'The brethren

salute
;

Troas

you whence also I write by Burrhus your delegate. His ministrations are an example for all to
copy,
I

and God
your

will

requite

him.

salute

bishop,

presbyters,

deacons, and

laity, in Christ, in

His

'

passion
unity
of

and

resurrection, in the God and of yourselves.

quite out of place.

parelov
diet

The word

o-oi-

pressly

8t(pd6yyov is exrecognised by a writer in

rfjs
et-

Grace be with you always.' 6. See the notes dydrrrj k.t.X.] on Trail. 3, 13. Sin Bovppov] See the note on 7.
77

xn]
(TTeiXctTe
6?
>

TO THE SMYRN^ANS.
fixer' e/uiov

19

a/ua 'dpecriois
k<xi

Toh

Kara iravra
avTOV

kxe

dveiravcrev.

ddeAcpofc vfjLwv b(pe\ou Travres avhiaicovias.

'

tov

e/uu/uiouvTO, ovtcl e^ekXTrXapiov

y\

Oeov

dfj.ei-

\Istcu

XaP

KtfTa TravTa.

kviraXpiiai tov

d^iodeov 7ri<TK07rov kou 6eo7rp7res irpea-fivTepiov, [kcu] TOVS CTWcHovXoVS JJLOV SlCCKOVOUS KCtl TOVS KCIT CtvSpa KCll
'

KOiurj

7ravra^ y iv

ovo/jlcitl

Irjcrov

XpicrTOv, kui

ty\

<rapKi

Dam-Vat Dam-Rup. 6 adeXcpwv] GLA; add. v/jluv g. 7 Bovppov] biimim L; fivppov G; byrdium A: fiovpyov g: seethe notes on Ephes. 2, Philad. ir. n i] 8 ade\<po7s] G; fratribus LA; o~vva8e\(p'ois g* (but with a v. 1.). 12 iirio-KOTrou] GL; add. vestrum A; add. %a/)ts] GLA; add. tov Kvpiov g.
ifxCov iro\\jKapirov g.

0eo7rpe7res]

gL[A?]; deoTrpeiriaraTov G.

kcli

sec.]

L[A][g]; om. G.
chj'isti

14 'I^crou Xpttrrov]
aapid]

GL;

A.

rfi

GLA;

rrjs (rap/cos

xpiaTou trja-ov g; do mini nostri iesu g (mss, but 1 has in came).

Philad. 11, where the same expression occurs.

8.
1

a/j.a

'E^eo-iois

k.t.X.]

''jointly

with your brethren the Ephesians\ The Smyrnaeans had joined with the Ephesians in commissioning Burrhus see Philad. 11. Smith therefore is wrong when he explains ap.a
:

witness it)', 'Would I might see it', but becomes a mere particle = 'utinam.' The form without the augment seems to be the more common with this usage. 10. i$-eim\apiov\ See the note on

Ephes.
11.

2.
'

77

x^P ls 1

Mie Divine favour

yap
"'

'
;

'

'Ecpecriois

rots-

d8(\(po7s,

Euplo

et

as Polyc. 7
8 ecrTai
77'

TTiarrevco
1

rrj x<*oiti, ib.

Frontone',
2 to

who
in

are stated in Ephes.

have been among the Ephesian

Ignatius'

delegates

company

at

Smyrna. Evidently a\xa 'Ecpeo-lois is connected with the subject, not the
object of d7reo-reiAare, as the parallel passage, Philad. 1 1, shows. Moreover

X"P LS A * 1 gvtoV' For this absolute use of x^P li * n tne N. T., Comsee the note Philippians i. 7. pare in Ignatius the similar uses of [to] 6i\-qp.a (see note on Ephes. 20), to ovofia (see the note on Ephes. 3), 77
77

reason to think that Euplus and Fronto were no longer with him,
there
is

evToXrj (see note 12. ai66eov]

on Trail. 13). See the notes on

Magn.
1.

2,

Trail, inscr.

having parted from him at Smyrna, so that Burrhus was the only Ephesian

deo7rp7res]

See the note on Magn.

Troas
9.

delegate in his company at see the note on Ephes. 2. Kara navra k.t.A.] For this
;

o-whovXovs] Appropriated by 13. Ignatius to deacons see the note on

;

Ephes.

2.
;

phrase see the note on Ephes.

'

2. iv. 8,

ocj)e\ov]

I would\
1,
iii.

as
v.

Cor.

Cor.

xi.

Gal.
15
:

12

(see

the

tovs kcit avdpa] ^individually'' see the note on Ephes. 4. farewell koa ttj crapKi k.tX] 14.

note),
p. 377.

Apoc.

see

Winer
is

xli.

The word
II.

so used

properly
(sc.

warning against the false doctrine of the Docetics; comp. 1, 2, 3, 4, 5,

6, 7.

the

1st

pers. sing., 'I

ought

to

IGN.

21

322

THE EPISTLE OF IGNATIUS

Kcti

[xn

avTOv
Te kcu
vfjuv,
2

Tip ai/uaTi, 7radei

TrvevfjLCLTiKr],

dvacrTacrei (rapKiKrj ev evoTf]Ti Qeov kcu v/ulwv. X aP l<*

kcci

e\eo?,

eiprivrj, VTrofJLOvr]

ia ttclvtos.
It

irvevfxarLKrj] txt

LAg;

add. ev dvofxari G.
iv]

ovojxaTt 'lyo-ov Xptarov above.

GL; om. g

has clearly crept in from ev A, being (but 1 has in).

1.

aapKiKrj

re k.t.X.]

spiritual

resurrection

Docetics.

was not denied by the Hence Ignatius asserts

to impose upon them such duties as they were able to perform in return for their maintenance, e.g. care

was

both
2.

see [Clem.
iv
v6ttjti

Rom.]
k.t.X.]

ii.

9,

with

the note.

of orphans, nursing of the sick, visitHence they ing of prisoners, etc.

farewell

warning against the separatism of the Docetics comp. 8. For the form comp. Polyc. 7 rovro to epyov Qeov eo~r\v kcu vpeiiv. For evorrjs Qeov
;

see

Philad.

8,

9,

evorrjs 'irjcrov Xpicrrov

Polyc. 8 (comp. for Philad. 5)

;

were enrolled in an order, which however did not include all who received the alms of the Church. This order was already instituted in the It Apostolic age (1 Tim. v. 9 sq). is probably intended here, and in
Polycarp Phil. 4 yivu>o-Kovaas on
dvo-iao-rrjpiov Qeov.
It is

ela\

evorrjs

Philad. 2. The first genitive describes the binding printhe second the ciple of the unity
vueiiv,
;

certainly reii.

ferred to in
in Clem.

Hermas
xi.

Vis.

4,

and

Horn.
(said

36 xVP lK

crvo~rr)-

component

parts.

adpevos

of S. Peter).

It

was

The form of bene\apts k.t.X.] In diction gathered words by time. all S. Paul's Epistles, except the
latest, in 1, 2 Peter,
it is

even known to the heathen, as appears from Lucian De Mort. Peregr. 12 r\v opav Tvapa ra becrpcorripiw nepipivovra ypabia xVP as fivds
'

and
;

in

Clement,

(i.e.

widows

xnpw

Kal

elpr^vr)

in the Pastoral

as they call them'

eiricrroXas hia-nep^ai
vets,

comp.
avrov

ib.

41

Epistles,
[ko.\]

and
;

in 2 John, x<*pis, eXeos

biaOr'jKas ri-

while here vnopovr) is The additional words (eXeos, vnop-ovr]) point to a time of growing trial and persecution. Other forms are eXeos kcu elpr]vq^ Polycarp
e\pr\vr]

superadded.

'testaments as he called them'). of this order may be inferred from the incidental collocation in Tertullian de Pudic. 13

The importance

'prosternis in

medium

ante viduas,

eXeos

[kcu]

elprfvr]
;

kcu

dyd-rn],

Jude,
Kal

Mart. Polyc.

elp-qvq

kcu

x^P ls

86a, Epist. Vie?m. et XIII. 'I salute

Lugd.
brethren and
sa-

my

their

families

as also the widows.

Farewell.
lutes you.

Philo
I

my

companion

salute the household of

Gavia ; likewise Alee, Daphnus, Eutecnus, indeed all one by one. Farewell once more.'
5.

ante presbyteros.' Indeed there is every reason to think that it was more important throughout the second century than at any later time. The interpretation of the language of Ignatius has been confused by the assumption that the widows were the same order as the deaconesses. This however seems to be quite a mistake. Whatever confusion there may

ras rrapdivovs

k.t.X.]

The

first

have

been

in

later

times,

in

the

care of the Church was to provide for the wants of the widows (see the note on 6 above). The next step

apostolic age and for some generations after Ignatius they were distinct.

This

is

clear from S.

Paul's

XIIl]

TO THE SMYRN^EANS.

23
fxov

XI II.
crvv

'AffTra^o/uiai
kclI

tovs oikovs tcov dSe\<pcov

kcci

yvvaiplv

tekvois,

ra? 7rap6evovs rds \eyo3 Aeo?,

et

transmitted through the Syriac, has no authority on this point. elprjVT), vwofiovrj] Gg; et salus et patientia A; et misericordia et pax

sustinentia L*.

'A<nraofj.ai k.t.X.]

Some

sentences in this chapter are transposed in A.

language

in

qualifications

Timothy, where the and functions of the

in
It
iii. 11, the held equally

two are quite separate (the deaconesses

contemplate anything of the kind, his directions point to widowhood in the strictest sense, 1 Tim. v.
for

are described
in v. 9 sq).

IO

fMT}

eXarrov T(ov ^t]Kovra yeyovvla,

widows

e^o?

when

the

Apostolic

Constitutions

Moreover dvdpbs yvvrj k.t.X. even at the beginning of the third

century Tertullian treats it as a monstrous and unheard-of irregularity that a virgin has been admitted into the order of widows de Virg. Vcl. 9 'Plane scio alicubi virginem in viduatu ab annis nondum viginti collocatam cui si quid refrigerii de;
:

were compiled. The distinction is observed alike in the earlier books (the deaconesses are discussed in ii.
58,
iii.

15,
ii.

while in
apart,

the widows in iii. 1 8; 26 the two are mentioned

in
iii.

and
to

7 the

widows are

ordered

submissive to the deaconesses), and in the later (separate directions are given for the appointment of the two for the deacon-

be

buerat episcopus, aliter utique salvo respectu disciplinae praestare potuisne tale nunc miraculum, ne set,

esses in
in viii. 25

and

viii.

18 sq, for the

widows

dixerim monstrum, in ecclesia de-

are assigned to dif-

ferent Apostles).

seems It notaretur, virgo vidua.' therefore impossible that at any time

ask next, what

'

Having thus cleared the way, we is the meaning of the virgins that are called widows From their mention as distinct from
'.

when

these epistles could have been written, the 'viduatus' should have

been so largely composed of virgins as to explain the writer's language

so interpreted.
difficulty
it

'the households of the brethren with

their wives

Cotelier feels
to

this

and

children,'

it is

clear

and attempts

overcome
;

they were persons who lived apart from the family life of the rest.
generally explained as implying that the order of so-called 'widows' either contained among its ranks perIt is

sons

who were

actually unmarried

virgins, or was altogether made up of these. This view is not uncommonly

supported further by the identification of the 'widows' with the 'dea-

by the supposition that different had different practices and Zahn (/. v. A. p. 336) argues But Tertullian could not similarly. treat as a 'monstrum' a practice which had prevailed commonly in the Churches of Asia Minor for a whole century before he wrote. Moreover with this interpretation we must
churches

conesses'; e.g. by Cotelier, Hefele, and others here, by Bingham Ant.

ii.

suppose either that the xr1P lKv f Smyrna was wholly composed of
virgins, or that Ignatius selected out of the order for salutation those only

21. 2 sq, vii. 4. 9, by Probst Ki?rhliche Disciplin p. 143 sq, and by

who had never been

supposition would

married.

Either

Dollinger Christenthum
326, etc.
S.

Kirche p. Paul however did not

u.

be inexplicable. The passages which speak of virgins

21

324
juevas %ripas.

THE EPISTLE OF IGNATIUS

eppwcrde
julol

[xm
do"rra-

ev h^vvdfxei iraTpos.

TeTat
i

v/ulcls

&l\(x)V, orvv i/uoi wis.

d(nraXp\xai top olkov

Tarpos]

LA;

Tvei/xaros

G
A:

3 Vaovtas] 7aiuas g: gaviae

(contracted irvs) g* (mss, but 1 has dei patris). Taovtas G; thaviae L: see the lower note.

as

admitted into the diaconate in

early times, though quoted in support of this view, prove nothing, when it is seen that the

somewhat

prefer to call virgins, for such they are in God's sight by their purity and devotion.' See also Jahn S. Method. Platoniz. p. 42, on some uses of

viduate

and

the

diaconate

were

nap8evos which

illustrate
p.

this.

M.
with-

I originally separate institutions. do not hesitate therefore to offer a

Renan (Les Apotres

124

sq),

wholly different interpretation, which is suggested by the following pasClem. Alex. Strom, vii. 12 (p. sages
;

out any thought of this passage in Ignatius, says, 'Cette position si difficile

de la veuve sans enfants,

le

875) yap eTnOvfxrjcras ko.1 Karaaxav iavrov KaOcnrep rj XVP a la o-co(ppo^

christianisme l'eleva, la rendit sainte. La veuve redevint presque Vegale de la vierge? These words give fairly the
Christian sentiment about widows in the age of Ignatius, and the mode of expressing it here is eminently characteristic of this father in its terse

be (Tvvrjs avOis 7rap6Vos...avTai elaiv al yvaxTTiKai yjsvxal as aTreUaaev to evayyiXiov [Matt. xxv. I sq] rals
i]yiao~p,vais

fxevais

napOevois rals 7rpoo-8e;(otov Kvpiov' irapOtvoi p.iv yap cos

epigrammatic form.
to
;

It

is

difficult

KaKcov aTTea-xn^vai, k.t.\. (comp. Strom. iii. 16, p. 558 V^V fives *ai rrjs irapQe-

vov

tt)p

xVPav

e* s

eytcpareiav

nporei-

say exactly what interpretation but he quotes (in a Voss takes mutilated form) Clem. Alex. Strom.
vii.

vovcn KaTapeyaXo(ppovijo~aaav rjs ireneipaTai ijdovrjs), Tertull. ad Uxor. 4 (of certain widows) 'Adhibe sororum

nostrarum exempla, quarum nomina penes Dominum, quae nullam formae vel aetatis occasionem praemissis mamalunt ritis sanctitati anteponunt Deo speciosae, enim Deo nubere Deo stmt puellae] de Virg. Vel. 10
; ; '

in one part of his he were approaching the explanation which I have given. The expression in Seneca Again. 196 'An te morantur virgines viduae domi?', quoted by Pearson, has a
12,

and seems
if

note, as

Non enim

et continentia virginitati

antistat, sive

viduorum

(v.

1.

vidua-

wholly different sense. The reader should be cautioned that in the notes of both Cotelier and Voss, as quoted by Jacobson, important sentences are left out without any sign of
omission.
1.

rum), sive qui ex consensu contumeliam communem jam recusaverunt ?', de Exit. Cast. 1 'secunda [species] virginitas a secunda nativitate, id

ev

dwapei

rrarpos]

In

con-

quae aut in matrimonio consensu aut in viduitate perseverat ex arbitrio.' This then I suppose to be the meaning of Ignaest a lavacro,

firmation of this reading comp. Magn. The 3 Kara bvvapiv Qeov narpos. confusion of the oblique cases of
7raTrjp

purificat ex

and irvevp.a is not uncommon, owing to the contractions npc, ttnc, etc. So Trail. I 1 cpvreia irarpos is
quoted

tius

here

'
;

salute

those

women

whom, though by name and in outward condition they are widows, I

Damasc] Par.
P- 773)
;

(pvTeia tov nvevp-aros in [Ioann. Rupef. a. lxxvi. {Op. II.

see a l so the notes on Ephes.

XIIl]

TO THE SMYRN^EANS.
r\v

325

raov'ias,

ev^o/uai iSpdcrdca ttL<tti

kclI dyct7rr] (rapKiKrj

T6 KCU

7rVVlACLTLKr].

a<TTT<x(p\iai "A\Kf]V,
4 "AXktjv] &\kt)v G.
:

TO
The

7rodf]TOP
other authori-

e5pa<jdaC\ tdpaadcu
ties,

G;

ijdpaadai g.

LAg,
1

write

it

without an aspirate

comp. Polyc.

8.

9.
ttvl

In
for

Cor. xv. 24

F has a

v.l.

TraTpL

7rvvfj.aTiKcov,

In Iren. v. 5. 1 ra>v the Latin has 'patrum',

magistrate who was instrumental in putting Polycarp to death. There is no difficulty, though a period of forty
fifty years may have elapsed, in supposing the same person to be meant. The Alee there mentioned

which must have arisen in the same way; just as in Hippol. Haer. vii. 33 the MS has irarpiKov where the sense
requires Trvevparinov. Again in Justin Dial. 30 (p. 247) the common

or

tians;

was plainly well known to the Chrisand her relationship to the

reading is peravoiav rov narpos, where the sense requires nvevparos. The critics there refer to Tatian Orat. 5,

Method. Conv.

p. 93,

where the MSS

is

exhibit a similar confusion. In Euseb.

H. E.
a
V.l. 3.

i.

13 Ttapa rov narpos there

nvevparos.
Taovtas]

There
the

cannot

be

magistrate implies that, if still livIf ing, she was advanced in life. so, this divided family is an illustration of the warning in Matt. x. 35 for her brother Nicetes and her nephew Herodes are both actively hostile to the Christians. Pearson says incorrectly that on her account
; '

much doubt about The names Gavius,

quent

word

here.

Gavia, are fre:

utpote Christianae, frater eius intercesserat pro Polycarpo\ But Nicetes interposes for quite another purpose, to prevent the Christians from recovering the remains of Polycarp, being instigated by the devil, as the writers of the Martyr-

in the Latin inscriptions see also Jul. Capitol. Anton. Pius 8. Gavius appears also in a Greek in-

scription,

C.
I

I.

G.

5979.

On

the

have not observed any example of Tavia, and only one or two of Tavius or Thavius, Muratori
other

hand

dom

MCCCXCV.
6248.

io,

Corp. Inscr. Lat.

ill.

The name Alee occurs state. occasionally in inscriptions, but is not common. It is remarkable that

edpaadai
khpaioi

Trio-ret]

rfj Trio-ret,

Comp. Ephes. IO with the note. The

i]8pao-8ai

of the only two occurrences in the Greek collection the one (C. I. G.

3268)
(C. I.

is

at

form idpaadai
sible;
p. 404.
a-apKtKTj

for

see

D'Orville

on

posCharito

is

G. 7064)

Smyrna, while the other is on a gem of unIn the Latin colit is

certain locality.
lection

k.t.X.]

See the note on

Ephes.
4.

10.

She is saluted also in companion letter, Polyc. 8, and in the same terms, ro iroOrjrov poc ovopa.
"AKktjv]

the

less rare. Jacobsupposes that in ro on TTo6r]r6v poi ovopa there is a play the word oXkt], robur, fortitudinem desiderabat ad martyrium subeundum'. But this can hardly be; for

however
8)

son {Polyc.

'

The name occurs also in the account of Polycarp's martyrdom (a.D.

155 or 156) 17 vneftaXe yovv Ni/c^tt;!/ rov rov 'Hpoodov Trarepa ddeXcpov 5e
"AXktjs
K.r.X.,

Ignatius uses the

KpoKos,
is

same expression

of

where no such play possible (see also the note on

10,
1).

Rom.

Ephes.

Herodes

being

the

26
fjioi

IGNATIUS TO THE SMYRN^EANS.

ovo/ma,

[xm
Evtckvov

Kal Ad(pvov top dcruyKpiTOV

kcci

kcci

TravTas
i

kut

ovofjia.
fiov

KJOV. di eppcocue ev yapiTi e<

A.
See also Polyc.
k.t.X. g.
8,

fwC\ g;

mihi L;

G;

al.

Rom.

10.

i 6eoG]

GL;

add.

amen A; add.

koX Kvpiov

r^fiCov

no subscription
i.

For the subscriptions of GL see the title is given. For g see Appx.
Adcpvov] to

to the Epistle to Polycarp.

For

This name occurs time in the inscriptions. In one, Reines. Inscr. p. 693, it is found in connexion with another name which occurs in this con-

from time

scriptions; and davyKpiros itself occurs on epitaphs in Jewish cemeteries at Rome (Garrucci Dissert. Archeol.
11. it

pp.

179,

182).

In

Rom.

xvi.

14

text,
...C
.

M GAVIAE QVADRATILLAE
.
.

GAVIVS

DAPHNVS PATER
.

IN-

felicissimvs.
to

Pearson also refers

Daphnus the Ephesian physician, who is an interlocutor in Athenseus

1.

appears as a proper name; but this is apparently rare. Evtckvov] I have not observed any other example of this name; nor does it seem very suitable as a proper name. However Evt4kvlos is found
;

p.

1.
'

in literary history

see Fabric. Bibl.

avvynpiTov]

'incomparable*
r\

Heriii.

mas Mand.
earai,

npatjls o~ov davytcpiros

i.

Zahn Graec. v. p. 601, ed. Harles. writes cvtckvov and treats it as an

epithet, but this
2.
is

Clem. Horn.

21,

ii.

43, 45,

awkward.

30, xi. 12, etc. Test,

xn Pair.

89 (Lagarde). It also in classical writers of this age. Pearson points out that the corresponding 'incomparabilis' is a very common epithet in the Latin inHippol.
p.

Levi 2, occurs

15 dand^ov rovs (piXovs KaT uvop,a, Polyc. 8 do~7rdSee also op,ai navras e' ov6p.aro<;.

kcit

ovojxa] 3 J oh.

the note on
eppcoo-^e]

etj

6v6p,a.Tos

Ephes. 20.

See the note on Ephes.

21.

7-

TO POLYCARP.

7-

TO POLYCARP.
\\ THILE
addressing a letter from Troas to the Church of Smyrna generally, Ignatius writes at the same time more especially to the

He had during his stay in Smyrna received much bishop Polycarp. kindly attention from Polycarp, whom he mentions affectionately in letters written thence (Ephes. 21, Magn. 15), and had learnt to admire
his character

and work.
S.

Like the Pastoral Epistles of

points in

Paul, with which

it

has

many

common,
also,

this letter is the exhortation of

an older servant of

Christ to a younger friend

who

Like them

though

special,

holds a responsible office in the Church. It was obviously it is not private.

intended to be communicated to the Smyrnsean Church, for at the beginning of 6 the writer turns from the bishop to the congregation and addresses them directly on their reciprocal duties towards their
chief officer.

In

this letter fuller instructions

than in the more general epistle

is

are given respecting the delegate

at

who

to represent the Smyrnseans

is

Antioch

7).

Moreover Polycarp

charged with the duty of

writing to other churches nearer to Syria and directing them to send representatives in like manner ( 8). As in the letter to the Smyrnseans,

On the so here special salutations are sent to individual persons (ib). other hand there is no mention, beyond a passing allusion expressed in general terms ( 3), of the heresy which occupies so large a space
in the

companion

epistle.

The

directions have reference to the inter-

nal circumstances

with alien

and private life of the Church, not to its relations persons and creeds. Owing to this fact it has escaped with

330

IGNATIUS TO POLYCARP.

who comparatively few changes from the violence of the interpolator, mention of heresy as a signal for free-handling and accepts any
insertion.

The
1

following
to

is

an analysis of the
greeting.

epistle.

Ignatius
It

Polycarp

I exhort thee to greater zeal was a great privilege to see thee. More especially have a care for unity. Be firm and tender than ever. and watchful. Bear the ailments of all ( i). Adapt thy medicines
'

to the complaints of thy patients.

'

Join the wisdom of the serpent

with the guilelessness of the dove. thou mayest use each in spirit, that

Thou
its

art

compact of

flesh

and
art

proper function.

Thou

the pilot of the vessel of the Church, the athlete in the race of God Be not scared by false teachers. Be firm as an anvil ; submit 2).
(

to bruises, as a victorious athlete.

Read

the signs of the times, but

await the advent of the Eternal (3).' Let nothing be done without thee. Provide for the widows.
'

Let

Do not overlook slaves, but do not your meetings be more frequent. Warn thy flock against evil arts. Explain exalt them unduly ( 4). Vows of chastity the duties of husbands and wives to each other.
and vows of marriage should be taken with thy cognisance; and all things done to God's honour ( 5).' Ye laity, obey your bishop and your clergy. Work and suffer, Be not remiss in your spiritual warfare; sleep and rise, together. Be patient one but buckle on your armour and win your reward.
'

with another (6).'

ready to

'As the Church of Antioch now enjoys peace, I am the more Gather together a council, Polycarp, and elect a die.

Christian is representative who shall go to Syria. It remains for you to complete your good deed master.
'

not his
( 7).'

own

departure hence, I have had no time to write to Do thou, Polycarp, urge them to send delegates the distant Churches. to Syria. Salutations to the widow and children of Epitropus, to Attalus,

Hurried in

my

to your elected representative, to Alee.

Farewell

( 8).'

TTPOC
'ITNATIOC,
7tco

TTOAYKAPnON.
kclI

Qeo<popos, rio\vKcip7rcp eiricrKOjjlclWov

e7re<TK07T}]jJievw

6KK\ricria$

Cfj.vpva.L(jov 9
'lti<rou

vtto

Oeov waTpos Kal

Xpto-rov, 7r\eT(TTa %aipeiv.

TTpOC TTOAyKApTTONj <X[xvpvaioh dirb rpcoddos irpbs TroXuKapwou iyvdrcos (numbered /3 in the marg.) G (the first three words being the subscription to the previous epistle); epistola ia ignacii smymeis. a troade policarpo L* (where the two ad polycarpum episcoptim zmyrnae urbis A; epistola \domini\ ignatii \episcopi antiochiae] 2*; rov avrov iirLaToXrj irpbs TroXvicapirov eirLcKoirov apLvpvrjs g.
are confused);
i

6 Kal]

See Ephes.

inscr.

i e/c/cX^crtas

'Lixvpvaiwv']

GLg;

ecclesiae

zmyrnae urbis S 2 A; zmyrnae S. A. Tre<jK0ir7)fj.ev<#\ g;

l'/]crov

/xaXXov] txt
iTriaKOTri/xevu}

GSg;

add. autem L; def.

G.

3 'I^trou]

Lg*;

Kvplov

G2A.
to

'Ignatius

Polycarp who

is

3286, 3289, 331

overseer of the Church in Smyrna, but himself is overseen by God and

the Lord Jesus Christ; greeting'.
2.

Smyrna
where

itself,

1, 3371, all these at besides several else-

(e.g.

Wood's Discoveries at
vi.

Ephesus

Inscr.

20, p.

70).
is

On
:

2pLvpvai<0v]
it

The

Syriac Version

the coins too this

indifferently with a

name
11.

written
see

(and after
the

word with a

the Armenian) writes Z, as it is written

2 or a Z
p.

Eckhel Doctr. Num.

to

545 sq.

also in the Syriac translations of the Martyrology (Moesinger pp. 5, 10) and of Eusebius H. E. iii. 36

(Cureton C. I. p. 203, four times). This may be a scribe's caprice, but

it

In the earliest coins the Z seems be preferred, in the latest the 2, while about the age of Ignatius both seem to be used impartially

see
vi.
it is

Mionnet
p.

III.

not

original

improbably represents the form in Ignatius. At all

(e.g.
I.

events elsewhere

in

the fragii.

ments
is

in Cureton C.

pp. 198, 210,

i.

212, 214,

and

in Rev.

11,

8)

it

190 sq. Zpvpva in w<, Cod. Amiat. Nor is this form very uncommon in Latin MSS elsewhere The title (e.g. Tac. Aim. iv. 56).

302 sq, Suppl. In Rev. i. n, ii. 8, and Zmyrmi in the

p.

spelt vfrth

in the Syriac.

The
come. g.

of Cinna's

poem was

evidently so

forms

mon

Z/ivpva, Zpi.vpva.los, are in Greek inscriptions

1,

written, 'Zmyrna'; see Catull. 95 (p. 67 ed. Mueller, with the fragments

C. I. G. 3032, 3203, 321

3270, 3276,

of the

poem

itself, ib. p. S8).

Lucian

32,2
'

THE EPISTLE OF IGNATIUS

I.

[i

A7roSe^o/xeyos arov ty\v eV

Oew

yvtijxriv

tjSpakcltcc-

(TfJLevrjv

W5

7ri

7TTpav

(XKiprjTOU,

v7rep$oa(^(i)

^Modeis tov
I

7rpo<T<j07rov

cov tov

d/uLco/uLOv,

ov 6vaLfxr]v ev
ttjv ev 0e<$

gov

ttjv ev

0e

yv&p-qv]

G; tuam

in deo sententiam L;

gov yvuprjv
5 iravras

g; dub. SA.

2 inrepdoi-afa]

GLg;

add.

deum SA.

3 tov dpwpov]
see

GLg; om. SA.

Voc.

4 e? x<V tTl ] For the addition in

Appx.

(Jud.
that

9)

makes 2 complain

I.

'I

welcome thy firm

I

faith in

among other aggressions Z has 'robbed him of all Smyrna'. The

is supported by the analogy of frapaydoi, 'zmaragdi,' which is frequent, pepdaXea in the Herculanean papyri of Philodemus, etc see Munro on Lucret. iv. 1 126. Similarly the duplicate forms 2p.rj$os,

form Zfivpva

give glory that I have seen thee face to face. Be more diligent in thine own life, and exhort
to be saved. Vindicate thine be zealous for unity; bear the burdens of all; give thyself to prayer and ask for more grace; be vigilant address thyself to each man severally bear the sicknesses of all.
all

God, and

men

office;

name occur in the Compare also the two inscriptions. forms ScoritBi', ZconW, in Magn. 2 with the note. The substitution of
Zpf)6os, of

a proper

The
1.

greater the pain, the greater the

'

gain.'

'Anodexopevos]
in

'bishop of Smyrna' in the Syriac of Cureton for 'bishop of the Church of the Smyrnaeans' is an indication of a later date.
(irea-KOTrqfievm]
ivoTrjTi
rco

proving] as
Trail.
I

Ephes.

Welcoming, apI Anode dpevos

'

vp,a>v iv Qeeo to

7ioXvayd7rr)Tov ovopa, dirobe^dpevos ovv ttjv koto. Qebv evvoiav di avTov ido^aaa k.t.X.
iv

See below
iirurKoirjj,

iv

Geco]

These words might be

Tjdpao-pevrjv,

Qeov

kcu

Magn.
rco
ii.

connected with
Syriac and

as in the

irarpi
;

Irjcrov

Xpiarov
1

irdvrcov

Armenian

versions.

For

iirio-Kttn-tp

comp. also

Pet.

25.

For

this use of the verb, referring to

e8pdeo~6ai iv see Philad. inscr. (with the note). Comp. also edpaiovaBai iv

God's supervision, comp. Orig. de

Orat.
Beiov

268) VTvr)peaLa tov fiovkr]pa.Tos emcrKmrovvTos ttjv

31
(I.

p.

Epiphan. Haer. lxi. 8 (p. 512). Perhaps however they are better taken with yvafujv; comp. Ro7n. 7
Qea>
ttjv els

eKK\t]aiav...oi
6r)o-ovTai.

tolovtol...ovk enicrKOTTr)is

perhaps the same play, as here, intended by Polycrates in Euseb. H. E. v. 24 Me\iT(ova...6s KetTai iv 'Sapdeac nepipevcov ttjv dno
T(>v

There

Qeov pov (quoted above).

2.

yvcoprjv,

and

Trail.

eVi irerpav]
vii.

Matt.

24, 25,

v7rep8ogda>]

As in the parable, Luke vi. 48. Used absolutely, like

ovpavwv iTncTKonrjv k.t.X., and in Eusebius himself H. E. iii. 7 'idncofios

o
Trjde

clvtos

npcoTos
eicre'n

eTvio~KOTros...Trjs

ido^aaa in Trail. I quoted above The Syriac (see the note there). and Armenian versions, followed by

Betas

7TtcrKOTrfjs

totc

paitpodv-

povo-rjs.

For
iv.

the

sentiment

here

comp. Gal.

9 yvovTes Qeov, paXXov

Petermann, supply 'Deum,' from not For xnrepappreciating this usage. So|a^co see Orig. Co mm. in Ioann.
xiii

de yvoaadivTes vivo Qeov ] and for similar turns of expression in Ignatius

{Op.

IV. p. 235),

and comp. vnepI,

evtppaivopai

Barnab.

V7repevxapicrT(o

see the note on

Smyru.

5.

Barnab.

5.

I]

TO POLYCARP.
ev y^apiTi 7rapaKa\(i) ere
crov, kcli
*1

333
VO$v<rcu 7rpoor8eivai
'Iva

Qew.
5

tw

Spo/uco

iravTas TTctpaKciXeiv
67T LjUeAeiCt

(rwfyovTcu.,

6KlKl GOV TOV TOTTOV 6V TTaar}

(TapKlKrj

T6 Kal

irapaKaXew]
filiis

GLg;

kominum A.

petas pro omnibus hominibus {Jiliis kominum) 2; pctcre pro 6 crov tov tottov] GLg (and so Antioch 1 1 clvtov tov

tottov); convenientia (decentia)

2A

see the lower note.

aapKiKrj re

/cat]

GLSAg;

om. Antioch.

Karagicodtls /c.t.X.] having permitted to see thy face?

been

'Numquam

XpcovTai tu> prjTcp cos Ilerpoy, Cornelius in Euseb. H. E. vi. of

igitur ante viderat

Polycarpum/ says Pearson. This seems a just inference from the language and if so, it refutes the statement in Mart. Ign. Ant. 3 that Poly carp had been
;

43 (speaking Novatian) eTTio-KOTrr)v...pr) rt/3aXXovaav avTcp eicdiKe?. In the first passage the phrase is used exactly as here in the second somewhat differentlv.

The word
in the

k8ik7v

occurs frequently

a fellow-disciple (avvaKpoa.Tr]?) of IgFor the frenatius under S. John. quency of Karn^iovv in Ignatius see the note on Ephes. 20. tov dpcopov] The absence of 3.
these words in the Syriac and Armenian versions renders them doubtful

LXX, but most commonly in another sense, 'to exact vengeance for or from/ 'to avenge/ 'to punish.'
tov tottov]
'
'

office

thine thy place] i.e. comp. Smyrn. 6 tottos prjdeva

'

(pvo-iovTod.

See also Acts

to7s

i.

25 tov
lepevatv

tottov rrjs SiaKovtas (the correct read-

here
ite

but apcopos, dpcoacos, are favourin

:

ing),
'ISios

Clem. Rom. 40
a-rrb

words of Ignatius, especially

6 tottos Trpoo-TeTaKTai, ib.

'

44

pi]

the addresses of his letters

see the

tis

avTovs peTaaTTjarj

tov Idpvpevov
1 1

note on Ephes. inscr.

ov dvaiprjv]
it?
4.
l

avTols tottov, Polyc. Phil.

is

ignoret

and may I have joy of

2.
'

See the note on Ephes.

7rpoo-#eit>cu k.t.A.]
'

datus est ei/ Mart. Vienn. in Euseb. H. E. v. 4 el yap

qui

locum

to

add to thy
are

fjdeipev tottov tiv\ 8t,KaLOo~vvrjv TrepiTroieicrBai, cos TrpecrfivTepov eKKXrjcrlas k.t.X,

race]

i.

e.

to run thy race with in-

creased
1

vigour.'

The words

Apost. Const,
tottco
tt)s

ii.

KadicrTaTai
ii.

ev too

copied by the pseudo-Ignatius Hero

eTno-KOTTTJs,

kuv

npoaOelvaL r<5 dpopep crov kox k8lThe word ftpopos crov to d^icopa.

tov

tottov

crov

Kal

tt)v

yvcopifav dlav, ii. 1 8

TCO

II

dPlCOS TOV TOTTOV CTOV v TCOOC

BlCO

reproduces S. Paul's favourite metaphor of the stadium; e.g. TrXrjpovv tov hpopov Acts xiii. 25, TeXeiovv tov bpopov Acts xx. 24, TeXelv tov bpopov
2

dvacrrpecpov,

ii.

35

T *l s lepu>o~vv-qs tov
in

Trp\iKovTov tottov,

Alexander

Euseb.

H. E.
duTTCOV
evdafte,

vi.

NdpKiacros 6 irpb tpov TOV TOTTOV TTjS eTTLaKOTTTJS TOV

1 1

For the metaphor Ignatius see the note on Rom. 2.

Tim.
6. iv.
7.

in

eKducei k.t.A.]
i.e.

'

vindicate, assert,
it

Orig. Comm. in Matt. 1. c. also in Latin, Tertull. de Fuga 1 1 'omnem servum dei...etiam minoris

So

thine office]

'make

felt

and

loci, ut

majoris

fieri

possit...sed

cum

respected by a diligent discharge of Pearson quotes Origen its duties.' Comm. in Matt. xii. (in. p. 531) ol
TOV TOTTOV
TTjS

ipsi auctores, id est, ipsi diaconi et presbyteri et episcopi fugiunt, etc ',

Cyprian Epist.

iii

(p.

469

ed.
loci

H artel)
tui

TnO~K07TrjS

eKdlKOVVTfS

'immemor

sacerdotalis

et

334
7rvev[jiaTiKfj.

THE EPISTLE OF IGNATIUS

Trjs

[i

evwarews (ppovTi^e, r}s ovSev dfjieivov iravTas fidcTTa^e, w? kcll ere 6 Kupios' ttclvtlqv dvkyov eV dyctTrri, uxiTrep kcll Troieis' 7rpoo'V')(cus a"%6\a^e d$ia\L7ttois'

aiTOv GLAg
SA

(tvv(tiv

irXeiova

r)s

e^et?'

yprjyopei

Dam-Vat 2 Antioch (twice) 7, n; sicut (om. /cat) S 4 2. 1 u?s kcll] 6 add. portat S 4 S ; add. portavit see a simi; KvpLos] GLg Antioch (twice) in 6 ws koX 6 Qeos v/juv. lar addition of 3 iccrirep /cat] GL*Ag; sicut

Dam

(om. koX)
XeL-rrTOLs]

2 (see above 1. 1); id quod S 4 def. Dam-Vat Antioch. GLg* Dam-Vat Antioch n (who paraphrases irpocrevxtcQu
:

d8ia-

vwep

tt6lvtlov

adLaXeiTTTOJs);

om. S 4 2A (seemingly, but see the note on Ephes.

'

10).

5 irpev/xa]

officii/

xv
nee

(p.
(p.

513)
'

solicitudo
aliqui

loci

the burdens of
xv.
1,

all

nostri,' xvi

517)

de presloci

Gal.

vi. 2.

men'; comp. Rom. So Epist. ad Diogn.

fidpos.
i. 1

byteris

evangelii
'

nee

sui

IO to tov nXrjaiov araoV^erai

memores,'

promovebitur quidem...ad ampliorem locum reliononis suae.' See Pearson here and on Smyrn. 6, where several passages So in English we are collected.
place- seekers.' speak of 'placemen, The scruples of Cureton (C. I. p. 265)
5

xl (p. 586)

See Apost. Const,

01

j3ao-TaeTe ovv,

SodXoi

KCLL

VLol TOV 06OU,

aXXljXoVS)

6 Liev dvrjp tt\v yvvalKa k.t.X. as Kai ere 6 Kvpios k.t.X.]

An

allu-

sion

to

Isaiah
viii.

liii.

4 paraphrased

'

in Matt.
rju,u>v

17 avTos Tas dtrBeveias

t'Xafiev kcll Tas voo~ovs e/3acrra(rei>.

respecting tov tottov are groundless for T07ros was certainly so used in the
;

The

influence

of

the

evangelist's

time of Ignatius, as the quotations given above show. The rendering of the Syriac and Armenian things becoming' is perhaps merely a loose
'

paraphrase is clear, when we compare the words used just below, for the TtavTotv tcls vocrovs /3aoTae lxx rendering is quite different, ov:

tos Tas ap.apTias

rjp.Q>v

r)p,cov

official paraphrase, meaning the duties' of a bishop (see e.g. Payne

'

odvvarai.

The

(fie pel ko\ nepl interpolator has

Smith Thes. Syr. s. v. r*f 1A0). But in uncial characters tontotton might easily be read TonpenoN, the confusion between n, tt and between e, o, being very frequent where the MS is blurred and the plural is ex;

seen the reference, and has introIs. liii. 4, as given in S. Matthew, into the context of

duced the words of

JUSt beloW. ndvTcov dvexov] This describes the passive side of his duty to others, as
TVClVTCdV TCLS VOO-OVS K.T.X.

plained by ribui.
aapKiKji re k.t.A.]

the previous clause had described the active. See Ephes. iv. 2 dvexdp,evoL

As we should

say,

For
1.

'secular as well as spiritual.' this favourite combination in

Ignatius, see the note

rrjs ivanTa)s]
1.

on Ephes. 10. See the note on

13,

Magn.
Magn.
2.

ovhlv apLLvov]
7.

Comp. Ephes.
i.

Travras

/3aorae]

e.

'

support

dXX^Xcou iv dyaTrrj, which Ignaprobably has in his mind. Comp. also the saying of Epictetus, dvixov Ka\ dnexov, Aul. Gell. xvii. 19. This verb generally takes the genitive in the N. T. 3. ddiaXein-TOLs] See Ephes. iOaoV aXeL7TT(os 7Tpoo~evx^o-6e with the note, where the omission of aSiaXeiWots in some texts here is discussed.
tius

I]

TO POLYCARP.
TrvevfJLa

JO,

i n r

5 ctKOipjitiTOv

KKTrifjLvo<^

tchs
tqls

kcct

dvSpa Kara
fidcrTa fr

ofdorjOeLav
cos

Oeov \a\er

ttclvtow

vocrovs

reAeios dd\r]Tfjs'

oitov TrXeioov kottos, 7ro\v KepSos.

def.

GLS 4 2Ag Dam-Reg;

adjutorium
1)
;

oppa Dam-Vat;

Antioch.
;

6 oporjdeiav] g* (but

consuetudinem
6 a6\r)Tr)s

voluntatem S 4 2A
TrXetW]
ttoXi)]

potftieiav

G.

7 dOX^rrj s]

Gg

Antioch;

Dam-Vat.

ottov] txt

GLAg

(but add.

enim

1)

Dam;

add. yap S 4 2 Antioch.

g*L Antioch Dam-Vat;

(but praef. i&'

Reg; multus S4SA.

GLg

^m

-rrXehv

G Dam-

1)

Dam-Vat; add.

etiam S 4 2A; add. koX to Antioch.

5.

nvevpa]
in a

The

substitution

of

TeXeiot

cos

6 Trarrjp vpciiv k.t.X.,

and

quotation of the passage was probably suggested by the fact that aKoifxrjTov oppa is a more fami-

oppa

KaXovs paOrjras eau (piKrjs k.t.X. with ver. 47 sq eav yap dya7rrjo~r)T tovs ayawcovTas vpas, riva piadov e^erf
k.t.X.
6.

liar combination e. g. Philo de Mut. Norn. 1 (1. p. 579), de Mon. 6 (11. p.

;

Tas voarovs
Kai

k.t.X.]

See the note

to each singly'' av8pa] the note on Ephes. 4 for this characteristic Ignatian phrase. Kara opoijOeiav Oeov] i?l conformity

219). to\s <ar

on
'
:

cos

ae

k.t.X.

above.

7-

TeXeLos dOXrjTqs]

So Polyb.
yeyovoTes

ii.

see

20.

aoXrjTal re'Xfiot
;

tcov

''

with God.'
thorities

If the
left
it

had

balance of auany doubt about

Kara noXepov epyeov comp. id. i. 59. 12 dOXrjTas dneTeXeae. In this application of the word athlete Igna'
'

tius

the

reading,

would

have

been
Geov

had already been anticipated by Clement of Rome, 5. The allied

settled

by Magti. 6

opor\6eiav

Xaftovres.

Syriac and Armenian give a loose rendering of oporjdeiav,

The

words, dOXeiv, aOXr/o-is, occur in this connexion as early as 2 Tim. ii. 5, Heb. x. 32, and the idea is constantly
It
ite

which
/3

it

was

difficult to translate ac-

curately.

The

similarity of the letters

present to S. Paul's mind. afterwards became a very favour-

MSS explains the common word being substituted for an uncommon. See also the note on Mart. Rom. 10. For 6fxorj8eia see Clem. Alex. Strom.
in cursive
[3orj6eiav,

and p

metaphor,

more

especially
;

as

variation

applied to the martyrs Polyc. 18, Epist. Vienn.

e. g.

in

Mart. Euseb.

H. E.
was

v.

et Felic.

(several times), Act. Perp. 10, etc. Naturally also it

vii.

12 (p. 878), Philostr. Vit. Apoll.

c.

ii.

Julian, x. p. 338 (ed. Spanheim). Ignatius here means 'conformity with the character of God our Father, who neglects no one, but makes His sun to shine alike upon the good and evil (Matt.
'

11 (p. 61), Cyril,

frequently employed by the Here Ignatius seems to be contemplating the pancratiast (ndvStoics.
t(ov k.t.X.), in

whom
and
;

all

the faculties

were on the
Aul. Gell.

alert,

all

the muscles

brought into play

xiii.

so
'

Panastius in

28. 3

Vita

hominum

v.

appear, I think, from the context, that Ignatius has this saying of Christ in his mind comp.

45

sq).

It will

qui aetatem in medio rerum agunt ac sibi suisque esse usui volunt, negotia

Tvavraiv tcls voarovs /3acrraV cos

ddXrjTtjs,

TeXeios

with ver. 48 eaeo-de ovv vpels

periculaque ex improviso adsidua et prope cotidiana fert ad ea cavenda atque declinanda perinde esse opor:

36
II.

THE EPISTLE OF IGNATIUS

KaXovs

En

TLV
i

(r0L ^ K e(T " luadtiTas eav (piXys, X<*P K V7rOTa(TCr6. fJLCtWoV TOVS XoifJLOTepOVS 6V 7TpaVTr]TL

0iXf/s]

txt

GLg Dam-Vat
fonp] or eVn

Antioch

{<f>ikrj)

Anton

(0iXets)j

add. tanhim

Antioch Anton; Urai Dam-Vat. dXAa /mAAoj' Antioch sed potius 2 fiaWou] GLS Dam- Vat Anton ; /iaXXov de g deteriores L ; wa/iw S 4 SA tovs airetOeo-Te'povs tovs XocfxoTtpovs] Gg S 4 A. a v. 1.) Anton. trpavrriTt] g (but with (a-mdeo-Ttpovs) Antioch Dam-Vat

S 4 SA.

GLS 4 2Ag
;

tet

animo prompto semper atque

:

in-

tento, ut sunt athletarum qui pannam sicut illi cratiastae vocantur

the things that are visible and mayest acquire a knowledge of the things
that

are

invisible.

The

occasion

ad certandum vocati etc' For reXeios Pearson compares Plato Legg.

vii.

demands

thee, as a pilot the gales or

as a storm-tossed mariner the haven.

p.

795 o

reXt'oo? TrayKpciTiov rjcrKrj-

Train thyself, as God's athlete.

prize
is

The

ko>s k.t.X.,

Galen de San.
Kiihn) ouS'
ol

168

sq,

2 (vi. p. irXelo-Ta noiii.

eternal
I

life.

am

thy devi.

vovvres adXrjrai tear ciXXo tl yvfivcuriov kottov e'xovai nXqv to <j}edpevovTa

civtwv reXctov, and KaKovjxevov vtt again to reXecuTarov eneivo yvp.vdo~iov
b
Sf)

voted friend, 1. KaXovs

dya7ra.T

and

my

bonds.'

k.t.X.]

Luke

32

et

kcu Karao-Kvr]v 6vopaovo~i.

dymrcovTas v/xa?, noia k.t.X. (see the note vp.lv xpi? coriv on I kcitci op,or}6tiav Qeov), I Pet. ii. 18 01! p.6vov toIs ayaSols kcu 7neu<eo-iv
tovs
;

o7rov ir\ia>v k.t.X.]

the greater

gam?
'

The more pain So S. John in

'

dXXa

Browning's Death in the Desert] pain ends gain ends too.' A contemporary of Ignatius, R. Tar-

yap x a )is See also [Clem. Rom.] ii. 13 ov X^P ls vpuv, et dyanare tovs aya.7ra>vl

kcu to~is aKoXiois' tovto

k.t.X.

'When

TG.S VpLCLS. 2.

tovs

'

Xoip,oTpovs]

the
to

more
the
voaovs

phon (Tryphon), is credited with a saying which resembles this, Pirke Aboth ii. 19 'Dies brevis et opus

pestilent]

with a reference
in
1

metaphor This word, k.t.X.

ttovtcov Tas

multum
multa
tt)s)

et

operarii pigri et merces

{oiKobeo-iro-

et

magister domus

urget.'

So too
'

Tertull.

ad Mart.

3 of athletes, quanto plus in exercitationibus laboraverint, tanto plus

like oXeQpos, is used of persons even in classical writers, e.g. Uemosth. c. Aristog. i. 80 (p. Hence it 794) 6 Xoip,6s 'the pest.' comes to be employed as an ad-

jective,
e.g.
I

and

is

even declined as such

i.

de victoria sperant,' Greg. Naz. Orat.

xl
(i.

Sain.

16

6vyarepa

Xoip.rjv,

p.

76) avrb to

KafAelv

irXeov,

nXeitov fiicrObs k.t.X.

is

The word
1.

kottos

used especially of the athlete's

:

training comp. e.g. Galen see the note on o-vyKoiriare

II.

c, and

Barnab. IO ovtci Xotp.d rfj rrovT]piq avThis usage is most common in tu>v. the LXX comp. also Acts xxiv. 5. But I have not found an earlier in;

6.

stance
refers
(p.

not enough to love good scholars. Bring the pestilent into Apply not the same subjection. remedy to all diseases. Be wise as the serpent and harmless as the Thou art compact of flesh dove.
'It
is

to

of the comparative. Clem. Alex. Strom,

Zahn
ii.

67

where this father mentions having heard a wise man (Pantaenus ?) interpret KaOebpav Xoip.a>v (Ps.
464),
i.

1)

as

referring

to

the the

heretical

sects

(tcls alpicrcis).

and

spirit,

that thou

mayest humour

TTpavrrjTi]

Probably

correct

TO POLYCARP.

3o 37

ov Trav TpavfJLa Tvj avTrj efXirXaa'Tpw 6epa7TV6Tar toi)s Trade. m o c r n o y ojc 4> p d n Trapo^vcrfjiov^ e/u^po^ah
i
i

irpadr^ri G Antioch Dam- Vat. 3 tous Trapo^vapovs] GLg Antioch Dam-Vat Anton; abscissionem 2; abscissam A. 4 kp^po\oA.%\ g* (hut with v. 1.) Dam- Vat Anton; iv fipoxaU GL Antioch; (in) lenitate 2; lenitate A; ev evxous Dam- Reg.

Anton;

form here.
tians
v. 23.

See the note on Gala-

Kai...Ka.Ta(3px b)V ^yis TrapaKXrjTieav 8e koIXov rj to t pad pa, kois'

6pe\j/ov

3. rpavfxa] The word, as a medical term, is not confined to bleeding

avTo 81

pTrXdarpav

k.t.X.,

wounds, but
bruises
rrj

includes
'

all

external

a passage which is evidently taken from Ignatius. See also Clem. Horn.
X.

and
4

sores.

avTj) e fjiTr\d(TTf) oi]

the sa?ne plaster

cpepeiv

or salve'': comp. Clem. Alex. F?'agm.

p. I020 (Potter) ev pia epTrXdo-Tpat <al aeavrov nai tov rrXtjaiov laaapevos, Hermes Trism. rrepl (Sot. x^- P- 33 l

18 ov yap xprj ttjv eprrXacrTpov TrpocreVi to vyieivov pepos k.t.X. Zahn quotes Orig. Horn, in Jes. Naue

vii.

6
si

(II.

p.

414)

'si

oleo perunxisi

mus,

emplastris mitigavimus,

malagmate mollivimus, nee tamen

Roether) epnXdaTpa) prj raj avraj The word is properly an adjective, Qepaireia or cpappa<eia being perhaps understood, and hence its In late Greek however it gender. became a neuter, to epnXao-Tpov. On the other hand, the recognised Latin
(ed.
xpa>.

remedium
ii.

cedit tumoris duritia, solum superest desecandi.' See also Epict.

21.

20 sq
toIs

to.

yap
8el

axprjcrTa

ore

<a.\

icoWvpia ovk as 8e7 ey-

Xpiophois, with what follows. This passage of Ignatius is quoted anonymously by Peter of Alexandria
as retranslated into the Greek from

form was the neuter emplastrum, and Gellius (xvi. 7) complains of certain 'novicii semidocti,' who treated a feminine. This branch of it as

the Syriac by

Lagarde Re 11. Jur.

e/c

Red. Gr.

p. xlvi

Trepiaaov \jpakicrTa

?]

d<ovopev oTi Ov
4.

Trav

Tpavpa

ttj

avTj]

medicine seems to have been espeelaborated by the ancients. Their treatises are largely occupied in describing the different kinds of 'emplastra'; e.g. Celsus Med. v. 19, Galen de Comp. Med. per Gen. i. 4 sq (xin. p. 357 sq). In the index
cially

eprrXdaTpa BeparreveTai.
rrapogverpovs]
;

inflammations' a much wider

sharp pains or a medical term with meaning than the

Its
'

'

derived English 'paroxysm/ Latin equivalent is accessio.' ipPpoxcus] 'embrocations' or

'

fo-

to

Galen the

list

of emplastra occu-

The familiarity pies several pages. of the Latins with the word appears
from the passage of Laberius, Quid est jusjurandum? emplastrum aeris alieni,' quoted by Gellius 1. c, and by the remarks of Gellius himself With the expression here on it.
'

mentations} Galen Op. xiv. pp. 314, 316; comp. Plut. Mor. p. 42 c ovde
pvpi^eadai, 8edpevov epfipoxrjs For parallels to KaTanXdcrpaTos. the metaphor see also Plut. Mor. p.
CrjTelv
ical

74 D ovTe yap eKeivoi TepvovTes ev ra novelv Ka\ dXyelv KaTaXenrovo'L to ttcttovBos

dXX

eve(3pet;av
ii.

comp. Apost. Const,

6rjs

ii.

41 as o-vp-na-

Apost. Const,

TTpoaqvas k.t.X., 41 (quoted above) <a:

laTpos

tovs rjpapTrjKOTas
... pi]

navTas
...

Tafipix^v Xvyois TrapaKXrjTiKols

comp.

8 e pd 7r eve

pnvov Tepvav

aXXa

Galen

Op.

XIII.

p.

2IO

rraprjyo-

IGN.

II.

22

338
6
o'(j)ic

THE EPISTLE OF IGNATIUS

ev
$LCL

["
go c

Tracriv

kai

AKepAioc
el

eicraei

nepiTO.

CTepA.

TOVTO

(TCtpKLKOS

KCLl

TTVEVfJiaTlKOS, \VCL
tcc

(baivofxeva
i

aov eU Trpoaumov KoXaKevrjs*

Se

dopara

6 ocpis]

ol

ocpeis; dcpis

g* (but with a v. 1. 6'0is), and so prob. Antioch who substitutes the plur. (om. 6) G. Zahn (/. v. A. p. 597) is not altogether correct about

the authorities.
aiv) or
iracrt

The

clauses are balanced, 6

ocpts

against

i]

irepicrTepct.
1,

ira-

g Antioch; diracnv G.
(or

elcrael]

g (but om.

which

like-

iis

first clause) ; ad ea quae requiruntur (els cl dei) 2 ; qui digni) sunt A om. GL Antioch. The omission is doubtless ws i)] Gg, and so prob. Antioch, owing to the recurrence of similar letters. who has the plural cos at TrepiaTepai uael vulg. 3 aov els irpdcrtowov] G ;

wise omits ev iraaiv in the

quae digna

in

tuam faciem L; coram

1

facie tua

SA;

Antioch
context
aoi.

it

stands avrcbv

els irpoccoirov,

col els irpbaomov g Dam-Vat 2. In where avruv corresponds to cov, but as the

is

in the 3rd person singular KoKaKevrjs]

GLS

(transferred to the 3rd pers.);

we should prob. read avTcp corresponding to Dam-Vat; KoXaiceveLS Dam-Reg; KoXaKevy Antioch lucreris A; etravopdcccys g*. 4 at'rei] G

Dam- Vat, and this was prob. the reading of g*, though the existing authorities vary; pete 2A; petas L. Antioch has airy, which corresponds to alrys, when
pias paXXov jxev ovv belrai rj (3ias rols napo^vap-ols k.t.X. (comp. ib.
ev
p.

correct

reading).

By

'

the

things
is

which

appear before thy face'

'the
visible

182 sq).
(ppovLpios k.t.X. ]

meant

and

material

reference to the
at

world.'
tc\

Pearson wrongly interprets

aov 'corpus tuum.'
i

saying in Matt.
vtp.01
cos

x.

16 ylveade ovv cppokcu

(paivopicvd

ol

bcpeis

aKepaioi

cos

KoXciKevys]

may est humour*

';

7repio-repaL

Ignatius has substituted the singular, and inserted ev ndaiv

and
2.

elaael in the respective clauses. 81a tovto k.t.X.] i.e. 'You are

Ignatius, Rom. 4 KoXaKevaare ra drjpia, ib. 5 a kol koXaKevaco, and (as I have restored the

characteristic

word of

Greek)

lb,

6
is

p,r)e

vXrj

composed

of two elements

that you may the world of matter,

;

of flesh, be able to deal with

;

The word

God's ends be competent to receive a revelation of the unseen world.' For 8id tovto

and shape it to of spirit, that you may

xii. 25 vn eXeov KoXciKevdelaa eTreireiaTO evepyeris yeveaBai k.t.X., xiii. 16 77 acofppcov tov

used here sense, as in Clem. Horn.

KoXaKevarjTe. in a good

avdpa evbiadeTcos cptXel...KoXaK(vei, apea<ei (comp. Apost.

Cojist.
i.

177

comp. Magn. 9. aov] This seems to be the 3. right reading; and if so, it should probably be taken with els Trpoacoirov. This position of the pronoun, even when there is no special emphasis, is common in Hellenistic Greek (e.g. Matt. vi. 17, ix. 6, xvi. 1,8, etc.), and occurs, as here, even with an interIva

I8ia yvvaiKi p,ovov (3ovX6p,evos apeaiceiv kol TavTrjv KoXciKeveiv evTificoSj which

can hardly be independent of

this

passage), xiii. 17 ciKovaav avTTjv npbs tov aco(ppoviovTa del elaepxeaOai Xoyov
civdyKciaov,

KoXdicevaov.
'

The

advice

not very different from S. Paul's maxim of becoming all things to all men.' The things of this

here

is

posing preposition, elaiy\6dv aov els ttjv

eneOrjKev p.ov
eiv\

e.g.

Luke

vii.
ix.

44
1

world are to be

oikiciv,

John

tovs ocpOaXpovs (the

coaxed into conformity with the will of God. 4. ni'ret] So we should probably

'

'

ii]

TO POLYCARP.
croi

339

airei iva
5
l

(pavepoodrj-

'iva

/urjSevos \ei7rri, kcli ttclvtos

ere,

x a P L<T UiaT0 ^

Trepunrevip*.

6 Kaipos diraiTei

w? Kvfiep-

vfjreu dvefdovs Kal cos ^eL/uLa^o/ULeuos \ijueva, els

transferred from the third person to the second.
pcodrj]

to Oeov
(pave-

See the lower note.

iva sec.]

G Dam-Vat;
;

cpavepcoOeirj

Dam- Vat; onus G.

tition of iva

The

g; dub. Antioch. change seems to have been

3.

g Antioch
Antioch

made
<re]

to avoid the repe-

comp. the note on Rom.

prjdevbs]

GL2A
;

Dam-Vat
(or posce)

prjdev aoi g.
;

56
A.

Kaipos airairel
;

GL, and

so Antioch

(transferred to the 3rd pers.

see the next note)

add. evxecrdai g

tempus poscit

2*; pete tu

tibi in te?)ipore

sapiens gubernator

ventum A; ut gubemator

ws Kvfiepvrrrai avefxovs] navem 2. The sentence

GL
is

sicut

para-

phrased in g*, wenrep yap KV$epvi)Tr\ avepos avpfiaXkeTai Kal ws vrjt x L fJia t lJ-^ t/ V \ipeves eftderoi els crcorqpiav, ourco Kal crot to hcvmxeip deov, which points to the

same reading
airatTe? avrov,

as
cjs

GL.

The paraphrase
irpos

of Antioch

is

very different,
rpi.Kvp.ias

Kaipds

Kvj3epvr]TT)v

robs

avipovs Kal

tcls

Kal &\as

yap twv

irvevpariov

ttjs iropveias crTijvaL

yewaicos Kal odrjyecv tous

x L /xa ^P-^ v0 ^ ^l

rbv Xtpeva

rod deXrjparos rod deov.

See the lower note.

The read, as the evidence suggests. form of the sentence is suddenly

changed.
pect
6rj,

garde

refers

to

Herodian

i.

1.
rj

pepio~6elcra es nXeiovs

bvvacrTeias

Otherwise we should excrot (pavepco-

to.

8e aopara cutovvtL

Cureton here quotes xpovos d-T7]Tei. Period. Ioann. in Birch's Aiictar.

aTTaiTel tov
cos

or words to that effect.

to

sudden transition
in

the

antithetical
11

For this an imperative clause comp.

Trail. 2

Cod. Apocr. p. 265 Kal yap 6 Kaipos ravra yevecrdai.

Kv(3epvr>Tai
k.t.A.]

There was

Magn.
In
all

7re7t\r]pocp6pT]o-6e,

perhaps some early

the text here.
ber?iator
for

vttotcict ere cr 6e,

shown
vious
vv.
11.

Smyrn. 4 Tvpocrevxeo~6e. these examples scribes have a leaning towards a more obof expression.

The navem hardly makes

corruption in Syriac ut gusense,

mode

See the
cpa-

in the several passages.

naturally expect ut guberuatorem navis. On the other hand, the Greek text cos KvftepvrJTat
dvepovs, making the crisis the captain and Polycarp the breeze, is certainly
I

we should

(pavepcoOfj]

The

other reading

vepadeit]

would perhaps seem more

apt here, as expressing greater diffidence ; but in the N.T. at all events
final particles like Iva are

not what we should expect. can only conjecture that the ori-

with the optative

p. 360.

never found comp. Winer xli.

i.

ginal reading
Kal
cos

was

cos KvftepvrjTrjv
f

vavs

The
4 sq James Xemopevoi' el 8e ns vpcov
I

dvepois variations

x L JLa C
at all

xei' 0S

At/ieVa.

fiT]8ev6s \eL7ry k.t.X.~\

iv

prjbevl

gest vavs
in

the existence of

events sugboth words,

Xearerai crocpias, alreirco k.t.A.,

i.

Cor.
prjbevl

and civepos, in the original text some form or other. When so

vpas
o

prj

vcTTepelcrOai

ev

read,

Xa.pio~p.aTi.
5-

Kaipos
5 (p.

k.t.A.]

Hippol.

de

the metaphor is intelligible. 'The ship of the Church is tossed to and fro on the ocean of the world.
It is

Antichr.
pos

4 Lagarde)
k.t.A.,

e-rei8r) Kai-

Aot7ror>

a-rairei

where La-

a critical moment, a tempestuous season. You must be both its

22

340
eTTLTV^eiv.

THE EPISTLE OF IGNATIUS

vr\<pe,

W9 Qeov

ddXtiTrjs'

to
a

06/ua

Kctl fari aitovios, irepl r\s koli crv 7re7reicrai.

kcltcl

dcpdapvia iravTa

(Tov dvTi^\rvxov

eyw

kcli To. hecrfda julov

tiyct7rt)0'as.

to dtixa] GL ov diXypa g quicquid promissum est nobis 2 quoniam quoddcpdapaia cunque fromisit nobis A. The paraphrase of 2A points to 64/xa. koI fay alibvios] Gg; incorruptio vita aeterna (om. ko.1) L; vita quae in aetermim vita saeadorum quae non transit A. sine corruptione 2 4 d^coTna-Toi]
i ;
;

GL*g;

aliquid

S^A.
its

5 aTrtdC]

Gg;

tr^tce

Dam-Rup

Anton 10;

al.

helmsman
guide
shelter.
its

and
will

haven

must
it

course and

afford

a
its

So

it

arrive at

God,

this particular symbol as an ornament, see Smith and Cheetham's Dictionary of Christian Antiquities,

destined goal.' This is the earliest example of a simile which afterwards was used
largely
is

by Christian

writers.

The

comparison of the Church

drawn
ttjs

to a ship out at great length in Clem.

8wijo-eo~6e els

In the Aposi. I. p. 715. 57 we have probably the earliest instance of the application of this metaphor to the material building, oTav o-vvadpoi^ys ttjv tov
s. v.

Gems,
ii.

Const,

Qeov
eoiKt

eKK\r]0-iav, cos
...

dv

Kvftepvr/TTjs vrjos

Ho7)i.

Ep. Clem. 13 sq
dvanavcrecos

peyakrjs

kcu

ivpwTov

pev

oIkos...

tov

eve-^Orjvai

Xipeva,

ptjLj

after

which the writer de-

ttoXls.

evBa peydXov (3ao-iXea)S <tt\v elprjviKrj eoiice yap oXov to npaypa ttjs
vrp.

scribes the functions of the different

officials in

reference to the building,

eKuX-qalas

peydXr] hid acpoSpov ^et-

pcovos dvdpas (pepovo-y k.t.X.,

where the

having regard to this simile. This simile was used of the State

writer dwells chiefly on the personnel of the vessel, the owner being God,

by classical writers long before it was applied by Christians to the

Church. It is found as early as Alcaeus Frag?n. 28 (Bergk), a passage which has been imitated in the familiar ode of Horace Ca?'m. i. 14. In Plato Resp. vi. p. 488 it appears at

the

bishop,

captain Christ, the mate the the sailors the presbyters, etc. It is elaborated also by Hippoly tus de A?itichr. 59 (p. 30 Laeiaikrjo-ia coy

garde) ddXaaaa Se
77

eo-Tiv 6 <6apos, iv co vavs ev neXdyec ^et/xa^erat pev aXX' ovk a7r6XXvTai, e\ei yap pe6* eavTrjs tov epneipov KvjSepvrjTrjv Xpto"roi/

some length (comp.

also in Polyb.
vi.

Polit. p. 302), as

where this father dwells espeon the furniture of the ship, the mast being the Cross, the two rudders the two covenants, the unk.t.X.,

cially

both which mutiny and disorder in the crew. For other examples see Orelli's Excursus on Horace 1. c. 1. be tejnperatej as an vfjepe]
passages
it

44, in is applied to

dergirding ropes the love of Christ, with much more to the same effect. The ship is one of the ornaments which Clement of Alexandria allows a Christian to wear, doubtless as representing the Church; Paed. iii. 1 1 (p. 289) vavs ovpiobpopovo-a (for SO it should be On the use of read).

athlete

comp.

training for the contest Cor. ix. 25 ttcls 8e 6 dycovi:

opevos iravTa ey<paTeveTai' eKelvoi pev ovv iva (pdapTov o~Te(f)avov Xdfiaio-cv
k.t.X.

Comp.

Tertull.

ad Mart.

'athletae.-.continentur a luxuria,
etc.,'

cibis laetioribus, a potu jocundiore Epict. Diss. iii. 15. 2 sq (comp.

in]

TO POLYCARP.
III.

341
eivai KCll 6Tepo$i$a(TTrjOi

01 $OKOVVT6S d^lOTriCTTOL
/mi]

(TKaXovvres
Antioch
edpcuos]

o~6

KaTGnr\t]cr<TTU)(Tav .
txt

edpcuosy

8. Add. GLg, and

5e

gS^A;

GL

[Dam-Rup] [Anton];
veritate

al.

[Antioch].
to other

so Antioch (substituting edpcuoi to

conform

changes

which he has made); edpalus Dam-Reg; in edpcuos or idpaiws); om. Dam-Rup Anton.

S r S 4 2A (which represents

Knch. 29)
del
ere

6e\co

'0\vpi7r La

viKrja-ai...

av

r]ydiT(iiV,

Suppl. 764

(pair/s

av

el

evraKrelv,

dvayicocpayelv,

ane-

naprjcrB'

X^crdai
fir)

ne\x\xaT(>v...\ir\

otvov,

or

erv%ev

k.t.X.,

\j/vxpov iriveiv, Plut. Mo7'.

dXeiTTTrjS

or r]ydna venpovs, of the last offices paid to the dead. This origi-

nal sense appears

in dyaTvdfa. term to the

still

more strongly

59 F
fiedveLV

wenrep
kcli

dO\rjTr)v

eSv

aKo\ao~Taiveiv,

Horace

t'S

Poet. 412 sq. idea also in

2

This
the

is

probably the
passage,
irdcriv,

Tim.

iv.

5 o~v

parallel $* vrjepe ev

Ka-

The application of the inward feeli?ig of love is a later development and the earlier meaning still appears occasionally. On the other hand I do not know of
;

KOTvddrjaov, as

the direct reference to

dpo/xos in ver. 7

any instance where

precise sense of

it

has the very

'to kiss,' as

the dywv
to show.

and
'

seems
e. g.

<f>iXelp

to
C.
(at
/.

defxa]

the prize

'

see

Bunsen and Zahn {I. v. A. p. 415) would take it here though it is

;

G. 2758, 2759, 2954, 3082, 3493

Aphrodisias,

Ephesus,

Troas,
ii.

quite possible that the dydnrjais in this instance might take this parti-

and Thyatira), and

45 sq dyvbs yap
avrap 6ep,a
6ep.a

esp. Orac. Sib. Xpiaros tovtols

to.

cular form, as e.g. in Tert. ad Ux. ii. 'ad osculanda vincula martyris'

diKaia ftpaftevaei, Ka\ So/ct/xou?

<xre\/fei,

/xaprucri dcoaet k.t.X.

The
dis-

(quoted by Zahn). III. 'Be not dismayed by false

teachers.

was a

prize of

money, as

Stand firm as an

anvil.

Continguished from the o-recpavos. tests were of two kinds, either o-re(pavlrai

true athlete will suffer blows that

or dpyvplrai (Athen.
for

xiii.

p.

584 c)
tikoI

which
153).

or

defiarircu
iii.

(Pollux

latter word 6ep.awas a synonyme Two Smyrnasan

he may win the victory. We must endure all things for God's sake. Grow in diligence. Discern the seasons. Await the eternal, invisible,
intangible, impassible One, who was seen and handled and suffered for

inscriptions

make mention

tikoI dycoues, C. I.
3.

of 6ep.a-

dvTiy\rvxov

k.t.X.]

3208. 3209. l I a?n

our sakes.'
thy
4. d^ioiuo-Toi] 'plausible': comp. Trail. 6 KaTai07rio-Tev6p.evoi (with the

devotedfriend,
etc.';

I and my bonds which

y\rvxv see the

rjydnrj eras]

comp. Smyrn. 10. For dvrinote on Ephes. 21.

'didst welcome, caress,

For the bad note). tthttos see the note on

i-

sense of di6Philad. 2.

fondle'-,

see

Smyrn. 9

d-novra

\xe

na\

e.Tepohihao~KaXovvTes\ Comp. I So erepodiddaKaXos, 3> vl 3*

Tim. He-

irapovra r/ya7r^Vare. originally to have

The word seems

referred
to

the

gesipp. [?] in Euseb. H. E. iii. 32. See the notes on KaKodidao-KaXovvres

outward demonstrations of
In Horn. Od. Hel. Q27
xxiii.

affection.

[Clem. Rom.]

ii.

10,

and on
K.r.A.]

erepodu^ia
I

214

it

is

used of

Magn.
5.

8.

welcoming a new comer:

7rp6cru>

in Eurip.

arr/dt

edpalos
fie

Cor.
Kapdiq

o-0'

dirovTa 8a<pvois

vii.

37

us

eo-TT)K.ev

ev

rf]

342 ok aKfxwv

THE EPISTLE OF IGNATIUS

TVTTTOfJievos.

[in

/meyd\ov ecTiv ddXriTov [to] Se-

pecrOai Kal vikclv.

x

juaXiorTa Se evettev
iva

Qeov wdvra
v7ro^.Lurj,

vtto-

fjLeveiv
i

fleets

Set,

Kal ccvtos

77/xas
;

wXeou
X

GLg Antioch Dam-Reg Dam-Rup Anton vir fortis (Kjn?*n) S S 4 A; /xe7ciXou] GLg (but add. enim 1) Antioch Dam-Reg (KD^nK) 2. early Anton; add. enim S^SA (but S 4 A om. p.eydXov). Dam-Rup to] de\r]Tod] Gg; adX-qrod eanv (or eari) Antioch Dam-Reg Dam-Rup Anton. 2 Se] GLS 4 g Antioch G; om. g Antioch Dam-Reg Dam-Rup Anton. Dam-Reg Dam-Rup Anton; om. SA (Petermann's transl. is misleading).
aKfjoav]

athletes

edpaios.

Comp. Ephes.
avrwv

10 7rpos rhv

TrapexovTes
is

ddXrjTalaiv

(where

depeiv

nXdurjv

vfiels eSpatoi rfj Trioret,

of these
I.

same

false teachers.
'

cos

aK/jLGiv

k.t.A.]

as an anvil
\

Poison's conj. for Xeyeiv). For the idea see Seneca de Provid. 2 'Athletas videmus ... caedi se vexarique
patiuntur
virtus
:

struck

with
15

the

hammer*
de

comp.
aK/xcov

...

marcet
polleat,

sine

adversario

Job
is

xli.

earrjKf

cocr7rep

tunc

apparet

quanta

sit

dvrjXaTos.

This passage of Ignatius

quantumque

plainly in the

mind

of

Ephraem
aKpoves

Syrus Parae?i. de Pat.

II.

{Op. Graec.
cos

p.

367) yev(op,e6a
p.r)

quid possit patientia ostendit,' de Ira ii. 14 'Athletae quoque... ictus doloresque patiuntur, ut vires caedentis exhauriant
'

cum

TV7rr6fj,VOL Kal
fJLGVOl

ev$i8ovTes...de po-

etc./

Epist.

13

Non

potest

VlKJ](T(0 jJ,V

TOV aVTlTTClXoV did

athleta
adferre,
est:

magnos
qui

spiritus

ad certamen
suggillatus

rr/s VTrofxovfj s' Kal

yap 6 Kvptos rjpwv ...navra vnrjveyKe did rr/v r)p,<ov For the image comp. crcoTTjpiav. yEsch. Pers. 5 1 Xoyxis droves (quoted

numquam

ille

cujus
ille

qui sanguinem suum vidit, dentes crepuere sub pugno,

by Jacobson), Aristophon 1 {Fragm. Com. III. p. 357, Meineke) Kanavevs, vTtopeveiv nXrjyds aKficov,

qui supplantatus adversarium toto tulit corpore nee projecit aniprojectus, qui quotiens cecidit

mum

Callim.

Hymn. Dian.
pvvdios
a<p,cov

146 toIos yap del Tiea-rrjKe npb irvXecov,

iv.
'

Shakespeare Coriol.
clip the anvil of

Here

my

sword.'
'

hepeo-Bai

k.t.X.]
;

to

be

and
7
o-rair]

conquer''

comp. Epict.
'

bruised iii. 10
dnoe/cel /xev

contumacior resurrexit, cum magna spe descendit ad pugnam,' Epist. 78 'Athletae quantum plagarum ore, quantum toto corpore excipiunt... nos quoque evincamus omnia... virtus et firmitas et pax in ceterum parta, si semel in aliquo certamine debellata

el ris nXrjyas tov 7rayKpaTideiv Kal eeo~Ti KaraXOcrai

oiov

Xaficov

fortuna

est.'

Cotelier quotes
Vit.

aXX'

the

Metaphrast
1.

Chrysost.

43

prj

daipeo-0ai
k.t.X.

{Op.

p.

(v.

1.

bepeo-6ai), evddbe

The
;

phanius
2.

161, Migne), where Epiwrites to Chrysostom ddXrjTa

1

word

8epeiv 'to flay'

was

originally

'Icodwrj, Traiov Kal

vim.

a vulgar expression in this sense but in the later language the vulgarity

had worn

off,

and

it

came

to

navTa v7rop.epeiu] For this phrase see the note on Smyrn. 4 and for the turn of expression in this sen;

For signify merely 'to beat, bruise.' the application to athletes see e.g. 1 Cor. ix. 26, Timocles Fragm. Com.
III. p.

tence, the note on

he k.t.X.
4.

Smyrn.
k.t.AJ

pJaXXov

tovs

Kaipovs
to.

See

esp.

6lO eavTovs

dirrl

KcopvKoov 8epeiv

Matt. XVI. 3

o-qpela tcov Kaipatv ov

m]
<T7rovSa7o^ ylvov ov
5

TO POLYCARP.
el.

343

tovs Kcupous KaTa/uavdave' tov

virep Kaipov 7rpocr$oKct y tov d^povov, tov dopaTOv, tov Si rifJias opctTOV, tov d\lsr}\a<priTOv, tov diradrj, tov Si
eveKeu Qeov]

virofxeveiv rj/xas Set]

Gg Dam-Rup Anton; eWe Qeov Dam-Reg; deov evenev Antioch. GLg; r//xas vrcop-heiv del Dam-Rup Anton; Set -rj/xas virop-iveiv
Antioch.
3
lva....viroixe'ivri\

Dam-Reg;
inrepKaipbv

al.

al.

S4
6

5 virep Kaipov]

Syr

add.
i>

virepxpovov Antioch ; al. g. oe xprjkacp^divTa [Antioch] 5t' ijfias

o~wllclti

&\J/r)\a$r)TOv]
5t'

GLSA
5e
oltttov

Sev/cat

add.

77/ias

xprfKacprirbv

[g];

see the lower note.

dvvaaBe [bianpiveiv] comp. Luke xii. The suspicion of Mill on Rom. 56. xii. 11, that Ignatius had the read:

ing not

rc5

Kaipc3

much

dovXevovTes there, has weight, since the passages

Gospels were more likely to have suggested the expression to him.

in the

short-lived,' e.g. Plut. Mor. p. 908 dvaTvx^s Kai axpovovs (comp. Clem. The Alex. Strom, viii. 9, p. 931). corresponding adverb dxpovcos too has both meanings; (1) 'eternally,' e.g. Hippol. Haer. viii. 12, Julian.
'

tov vnep

'

Kaipov]
'

who
to

is

above
all

opportunity] i. e. seasons are alike.'

tion
'

whom
'

Orat. iv. p. 156 Spanheim (2) 'instantaneously,' e.g. Philo de Sacr. Ab. et Ca. 13 (1. p. 172).
;

Smith's transla-

tov

aopaTov

k.t.X.]

See
'

Melito

omni tempore priorem would be more appropriate to a\povov. It

fails to

tween xpovos and Kaipos

A". T.

recognise the distinction besee Trench

:

Invisibilis 13 (p. 419 Otto) videtur, neque erubescit ; incomprehensibilis prehenditur, neque indig-

Fragm.

natur
tur,

incommensurabilis mensura;

Synonyms
editors

lvii.

p.

197 sq.

The
it

before

Jacobson read

word vnepKaipov. If such a word had existed, it would mean, as Jacobson points out, 'immodeas one
rate'
:

duced,
xiv. p.

but in the only passage adXenophon as quoted in Athen. 613 o~itoov Se v7repKalpa>v, the
Kaipov.

impassibilis neque repugnat immortalis patitur, neque ulciscitur moritur, neque responde't verbum tunc intellexit omnis creatura propter hominem...invisibilem visum esse et incommensurabilem mensuratum esse et impassibilem passum esse et immortalem mortuum esse
;

text of this author himself {Ages. v.

i)

etc.,'

Iren.

iii.

16.

'

hominem

ergo
in-

has vnep
5.

in

semetipsum recapitulans

est

axpovov] 'eternal,' 'transcendthe limits of time] as explained ing in Plut. Mor. p. 393 eo~Tiv 6 Qebs... Kai eori Kar ovhiva xpovov aWa Kara
tov

visibilis visibilis factus, et

incompre-

hensibilis factus comprehensibilis, et

Naz. inpassibilis passibilis etc.,' Greg. Orat. xxxviii (1. p. 664) 6 doparos
6 axpovos opaTai, 6 dvacprjs \l/r}Xa(pdTai, ci (II. p. 85) iraQ^hv apxerat, Epist.

alwva tov aKivrjTov Kai a%povov

(11.

comp. Greg. Naz. Epist. 101

96)
vtto

p.

etVep /x} xP V0V

-

For the word

TavTov...To axpovov rep in this

aapKi,
acopaTi,

dnadfj

OeoTrjTi,

TrepiypairTov

sense comp. Iren. i. 17. 2 (where it is translated intemporalis,' as here),

'

avTov
Ka\
k.t.X.

tir'iyeiov

airepiypaTTTov 7rvevp.aTi, Kai ovpdviov, 6pa>p.evov

"

tov

voovpievov,

Clem. Alex. Strom, vii. 1, p. 829. Occasionally it has the opposite meaning
'instantaneous,'

x a> P T T0V KaL "X^P 7 "' See also the Christological

7 l /

passage, Ephes.
6.

7.

and so

'brief,'

d\j/r]\d(pT]Tov}

The preponder-

344

THE EPISTLE OF IGNATIUS

tov
kcltci

[m
$i
r\fjia^

r^xa? iradt]TOV,

iravra Tpoirov

viro-

/ueivavTa.

IV.
avTtov
veordo),
I

Xfjpai

fxri

dfULeXelo'dcoo'av
ecro.
/mrjSev

/uerd tov Kvpiov

yvco/ULrjs

&v
yi-

(ppovTiCTris
/xf/e

avev

<rov

crv

avev
GLg

Qeov

yvoijurj's

ti

Trpaara-e*

oirep 5

Kara iravra

rpdirov]

Sev-Syr; iravra [Antioch]; omnia omnimodo

3 Xrjpai]

SA

(thus inserting another iravra).

G;
g;

at

XVP
4

g-

ixera\

GLg;
4;
rrjs

propter

2;
g.

def.

A;

see the lower note.

5

yvJj/nrjs]

Ps-Chrysost

yvwp.i)s

Qeov

yvufMrjs]

yvdjfiijt

deov

Ps-Chrysost;
irpaao-e]

deov yvufiys or ypaffls deov

SA;

deov (om.

yvdjfxrjs)

GL.
'

Gg;

ance of authority forbids the insertion of the balancing clause oV

de
yf/r}\a(prjToi',

rjfxas
;

tector, trustee?

however

tempting

and indeed the run

is

of the sentence

guardiafi, proa semi-official term comp. Diod. Sic. Exc. xxxvi ad fin. (ll. p. 6ll) rQiV yap aXKcov arparr]ycov
4.

(ppovTLo-Trjs]

For rbv d\lrrjXd(pr)Tov against it. stands alone before the antithesis rov aira6f)...Tra6r]r6v, just as previously
tov

elcoBorav
(pavols
vaiv,

didovat

irpoardras to7s

dp-

Kal yvvai(-\p eprjp,ois crvyyeeavrov tovtoiv dvedeie ovros

xii.

axpovov
'

stood alone

before

(ppovTio-Tjjv, Clem. Horn,

(ppovTio-ras iroirjaas
p,e

10 viro

similar antithesis tov d6paTov...6paTov. IV. Be a guardian to the widow.

Kal els 'Paprjv

Let nothing be done without thee, and do thou nothing without God. Let your meetings be held more Address thyself to each frequently. singly. Despise not slaves yet the slaves themselves must not be puffed up, nor desire to be set free at the
'

KaraXetyas 8co8eKaerfj (Clement is here It correspeaking of his father). sponds to the Latin 'curator'; e.g.
curatio,' Cone. Chalc. Can. 2 (Labb. Cone. iv. p. 1682, ed. Like curator, it may refer Colet.).
(pp6vrio-p.a

'

to the

guardianship of orphans or
etc.,

widows,
tion

as here, or to the direc-

common
3.

cost.'

Xfjpai]

On

the care taken of

public works, or to the management of finance, e.g. Boeckh

C. I. G.

of

widows in the early Church see the note on Smyr7i. 6. fj-era tov Kvpiov] ''after the Lord]

3612

(ppovTio-rrjv

aapos,

where
'

the

officer
'

Apovaov Kaiintended
'

was probably
tor') 'fisci'
p.rj8ev

curator

(or

procura-

who

is

before

all

'

the Father of the

cxlvi. 9).

fatherless
Ps. lxviii.

and Judge of the widows/

5

to this prince. K.r.X.] Quoted in the Ho?n. Legist.

4,

(comp.

The

de

Uno

attributed
in

to

Syriac translator in writing A-L^fl

Chrysostom and printed

metul for p.era has consulted the sound rather than the sense. Other examples of this substitution have been pointed out to me in the Syriac versions of Aristotle (?) and Isocrates in Lagarde Anal. Syr. p. 150
'

'

faucon Chrys. Op. VI. p. the sentiment comp. Magn. 7 with the note.
6.
'

MontFor 410.

evarddei]

occurs two

or

be Jinn.' The word three times in the

v.

LXX

also in
vi.
2,

Hennas Mand.
Clem.

1,

1.

6, p.

174

1.

25.

Sim. Clem.

vii,

Horn.
ovv
ol

15

evo'TadeiTcoo'av

Ep. em-

IV]

TO POLYCARP.
evcTTadei.
6vofj.aTO<>

345

oude 7rpdcrcris.
vecrdcocrav.

wvicvoTepov away toy al yiiravTa^ (^ret. $ov\ovs teal

/x^Se

dovXas

jurj

dW

V7rpr](paver

dWd

avTot (pvcLOva'dcoaau,
KpelrgSA;
0ucri-

as ho^av Qeov 7r\eov

6
7rpa<rcrets]

Sov\eveTco(rai/> iva
G;
8
last

TrpaTTe Ps-Chrysost.
evaradris

irpdrTeis g.

evaTadei]

G;

eicrradte (apparently)

L*.

virepy)(p'dvei\ v-jrepupdvei

G.

two authorities use the same word but A alters the whole here by which they have rendered vireprjcpduei above 9 dXX'] GLg Dam-Rup 4 Anton 6; dXX' meaning of the sentence. us SA. 7rXeo^] G Anton; rXetov Dam-Rup; irXdova g* Nicon (see
ofoduxrav]

GLg; contemnant 2A.

These

Cotelier).

fidrai idpaioi.

The

substantive ev-

ardOcia
(59).

occurs Clem.
It
is
;

Rom.
a

naturally
e.g. in

65 favourite
61,
v.

Stoic

word

M.

Aurel.

18
in

Test, xii Pair. Benj. avvaycoyals iBvav (the prophecy In Ignatius relating to S. Paul). however it is not employed as a

See also

iv

eniSeiKi'Vfievos
6el,
vi.

peyaXo(ppoo"VVT]v 10 ct/3g) koL vaTa6oo,

evo~Ta-

technical

term, but resembles the

and

use of

7rio-vvayaiyr) in

Heb.

x.

25

prj

Epictetus frequently, e.g. iii. 9. 17 twos ovv ex<D xpelav ;...tov evaraOelv, tov Kara (pvcriv e^etv ttjv bidvoiav, tov
/xj)

eyKaraXeiTTOVTes ttjv enKTvvaycoyrjv eavrcov k.t.X. comp. Hermas Mand.

;

rapdo-crea-dai.

Yet

it

is

said to
if

orav eXdrj 6 avSpconos 6 e^coy to nvevpa to Belov els crvvaycoyrjv avbpav

XI
biKa'iwv

have

been
:

especially

affected,

not invented, by Epicurus and the Epicureans Cleomedes Theor. Cycl.

ii.

context),

(and several times in the Theoph. ad Autol. ii. 14

90, Schol. Venet.

on Horn.

II. v. 2,

84datKev 6 Qeos to) Koapco Kvpaivop.evcp ...Tas avvaycoyds, Xeyopevas 8e c'kkXt]o~ias dyiay, ev als
7.

quoted by Lobeck Phryti. p. 283, where several examples of this word, which with its congeners was abhorrent to purists, are collected from It was comlater classical writers.
for the drapa&a of the Epicurean, the dndOeia of the Stoic, and the elprjvr] of the Christian. TrvKvorepov k.t.X.] See for this injunction the note on Ephes. 13, where

Kaoduep Xipeo~iv

k.t.X.

Like the Athee ovopaTos] nian general at Syracuse, Thuc. vii.

mon ground

69 eva Kao~Tov dvacdXei naTpodev re enovopdfov Ka\ avroiis dvopacrrl k.t.X. See the note on e ovoparos, Ephes.
20.

the
note.

meaning of nvKvorepov

is

dis-

A reminXeov dovXevtTooo-av] 9. niscence of I Tim. vi 2 pr) KaracppoveiTcoo-av oTi dbeX(poi elatv, dXXa paXXov SovXeveTwo-av see also 1 Cor. vii. 21
:

cussed.

See also Magn. 4 with the

'

el

Ka\

Svvaaai

eXevdepos
i

paXXov
gatherings, meetings?

xPW aL

according

yevcaQai, to one,
in-

o-waywyaC]

though not the most probable,

The word is applied to Church gatherings among Jewish Christians, who would naturally adopt the name
of the

to Colosterpretation (see Epistles See also sians etc. p. 324 sq).

Ephes. 6

sq, Col.

iii.

synagogue,' in James ii. 2 ; see Trench N. T. Syn. 1, p. 1 sq.

'

KpeiTTovos eXevOepias]

22 sq. I Cor.

vii.

22

dneXevdepos Kvpiov eariv.

346

THE EPISTLE OF IGNATIUS

[IV

tovos eAtvOepias diro Oeov tv^ooctiv jUi) ipaTiocrav diro tov kolvov eAevdepovcrdai, iva jur] SovAol evpeOwcriv ewidvfJLias.

and Qeov ruxuaiv]

GL

Anton;
1.

vird

deov tvx wo lv

Dam-Rup;

tvxuctlv

dwb

Oeov g; Ttjxwt- Trapa tov deov Nicon.

desiderent

GLSAg*.
anb

L; anient SA. For the v. For the reading pi] ttolov

ep&Ttoaav] Gg* Dam-Rup Anton; 5 ttolov] aiperwaav in g see the Appx.

in

some

texts of

g see Appx.

6 tov

I.

tov

'

kolvov]

from

the

their union.
for the
4.

Let

all

things be done

common fund,
See Apost.

the public money? Const, iv. 9, where it is

honour of God.'

said of the disposal of the alms of the Church, ddpoibpeva xP 7iyLaTa $ ta ~

Tiiaaere

here

Toy KciKOTexvLas] The meaning not obvious in itself, but is shown by the parallel passage, Philad.
is

eh dyopaapovs

dyi<ov, pvopevoi

8ov\ovs k.t.X.

As

the

money

avail-

able for this purpose was limited, it was necessary to select cases of
special

6 (pevyeTe ovv tcis KaKOTex^ias, where a warning against the schisit is matical designs of the false teachers.

See Clem. Alex. Strom.

ols
(piXrj
r

1.

8 (p. 340)
^

hardship
of slaves

and a general
to

r\

cttc0[lv\os avTr)

KaKOTex via
to

anxiety

obtain

their
to

fire

'EXXr]ves

elev

ewe

kcil

ftdpftapoi

emancipation in
deprecated. kolvov see
e. g.

this

way was
vii.

be

aocpLo-Tai

(with

reference
1

the
vi.

For

this

sense of to
144,

heresy
3 sq),
[tov

Herod,

condemned in Theodt. H. F.

Tim.
Tfjs

i.

tovtov

Thucyd.

Comm.

vi. 6, Polyb. x. 17. 2, Orig. in Matt, xv (in. p. 674) ; and

dvecpdvrj

even without the article, so that from the common dub kolvov is stock,' Xen. Anab. iv. 7. 27, v. 1. 12, Arist. Pol. ii. 9. Others would take to kolvov here to be the community,' and Lucian Peregr. 13 tu>v XpiaTLavwv o-tcXXovtcov dnb tov kolvov is quoted
' '

KaKOTex VLas vnovpyos (speaking of Simon Magus). So too KaKOTexvcos, Hippol. Haer. vi.
Sia/3oXou]

9,

also

of

Simon Magus.
of
'

It

was
arts,'

used especially

magical

and of these most commonly

as con-

in support of this (see Zahn I. v. B ut with iXevdepovaOai P- 333)-

A.

we

vov,

should certainly expect vno tov kolnot dnb tov kolvov, in this sense.

nected with heretical teaching; e.g. Euseb. Vit. Const, iii. 66, quoted by There is something to Jacobson. be said for giving it this very definite sense here, as is done e.g. by Hilgenfeld A. V. p. 206. Witchcraft,
sorcery,
paKeia),

and the
were
;

like (yo^reia,

Other interpretations, which have been proposed, do not deserve discussion.

highly

attractive

<papin

these

and against them regions Christian teachers waged internecine

xix. 19,
;

teachers,

Shun the evil arts of false and warn thy flock against them. Admonish wives to be faithful to their husbands, and husbands
V.
'

war from the first (see Acts and the note on Gal. v. 20)
Ephes. 19 tXveTo
KciKOTexviai
'

comp.

Trciaa payeia.

Thus
with

would correspond

to cherish their wives.

Let not those

who remain
their virtue.

in single chastity

parade

the Latin 'maleficia,' e.g. Tac. Ann. ii. 69 carmina et devotiones...aliasee also que Handlex. des Rom. Rcclits
maleficia'
;

Let those

who marry

Heumann
s. v.

seek the approval of the bishop for

But

']

TO POLYCARP.
V.
7as KaKoreyyla^ (peuye,
7roiov.
/ulclAAov

347
Se irepl tovTrpocrActAei

TOiv

dfiiAiav

Teas

dheA<pdl^
(rvufilois

juou

ayawav tov Kvpiov Kal tols

Kipiou]
for fc
18, 20.

dpKeiardai crapKi
a corruption

GLAg;
^*l^j

in domino nostra 2.
as

The reading

of

is

^.SUtd
iii.

shows; the corruption would be suggested by Col.

it

may

arts

be doubted whether these were practised by the heretics

has found favour with some modern

critics.
'

in question,

{Philad. 6)
tion.

and the parallel passage must fix the interpreta(C. /.

p.

5.

6/j.iXiav tvoiov\

as Justin Dial. 85
TOiv

(p.

hold discourse ,' 312) tov dno

o/ztXtay
dtTO

Cureton
it

172) thinks

ypcXpwv

tu>v TrpoCprjTiKaiv
lb.

that

means 'nothing more than an improper means of gaining a

vii. p. 301 the general sense of the word),

7TOlOVp,VOV,

28

(p.

245)

livelihood' (comp. Strabo

for

TGiv ypacpcov kol tu>v 7rpayp.aToov rds re cnrobei^eis Kal ras op,iXtas 7roiov/xai.

For
a

this

use of

o/xtXta,

'a conver-

including however magical arts among these; and so Zahn (I. v. A. The emendation of Bunsen, p. 321).
ras
KctKorixvovs

sation,'

'discourse,'

and

so

even

'sermon,' 'homily,' comp. also Justin Dial. 68 (p. 294), Clem. Horn.

has met with no favour.

'coquettish women,' In a list

Ep. Clem. 2, 14, 18, Theoph. ad Autol. ii.

19,
1,

ib.

i.

20,

Clem. Alex.

of practical exhortations we need not look for any close connexion

Strom, iv. 13 (p. 603). In Prov. vii. 21 7toXXt} 6p.iXia it is a translation of

with
topics.

the

preceding

or

following

np7
6.

'instruction.'
to7s avp-fiiois] The word avp.for a husband or

IxaXXov de k.t.X.] This qualifies the

/3tos

is

common

previous prohibition, 'Shun them indeed, but do not forget to warn your hearers against them'; where
tovtcov refers to the

a wife in this age and even earlier comp. Diod. Sic. iv. 46, Philo de
;

Cotigr.
xiv.
2.

Enid. Gr.
6,

12

(1.

p. 527), Test,
xiii.

foregoing kokorexvias, and not (as it is taken by

xii Pair. Jud. 23, Clem. Horn.

5,
ii.

11,

xx.

18,

Hermas

Vis.

Pearson and some others) to what follows. For p,aXXov Se comp. 1 Cor. xiv. I, 5. The fidelity with which Polycarp observed this injunction in after-life appears from the account
of
111.

In the inscriptions during the

period it is especially freIn those of Smyrna alone,
this letter

Roman
quent.
to
I

which place
find
it

was
C.

several

times,

written, I. G.

him
3-

left

by

his scholar Irenaeus,

CLTTO

4 7ToX\oVS
jjuav

TCOV TTp0^ipr\\l(VOiV

3265, 3270, 3318, 3320, 3347, 3349> 3361, 3364, 3380; and in those at

alperiKeov

e7recrrpe\|/'ez/ iiri tt]u

/cat

iKKh-qcriav

tov Oeou,

ravrr/v dXt]deiav Krjpv^as inro [ano ?] Toiv dnoaToXcav 77apciXr](pvai. The reading fxrj
\xovr\v

noiov, as the critical note

shows, has

no authority and therefore need not be seriously considered, though it

Troas, from which it was written, though very few in number, it ocI mention curs twice, 3586, 3588 b. Donaldson because these facts, {Apostolic Fathers p. 388) has alleged its use as an argument against the genuineness of the Greek text of

48
kcli

THE EPISTLE OF IGNATIUS

irveufJiaTi.
o/uioicos

[v

Kal

Toh
a
n.

ddeA<pofe ^xov irapaytcls (rvixfiiovs,

YeAAe
d> c

eV ouo/uarL 'lt](rou

XpKTrov dyairdv
i

y p

o c

thn

6 k k A h c

6i

Tt?

Svvarai iv dy-

2 'Irjaov XpHTTov] GL*g; prsef. domini nostri SA. 3 Tt\v KK\T)<rLav] \ rijs aapubs rod Kvplov] GLSA Antioch 3 GLg; ecclesiam snam SA. iv aKavxyvt-a] GSAg Dam-Rup Anton 1 rod Kvpiov rrjs aapubs G. add. domini L (the word has probably crept in [Antioch] Dam-Rup Anton iav from the preceding clause). 5 Kal iav] GLAg Dam-Rup Anton;
;

Hermas, and an evidence of a later To the Christians it would date. perhaps be an especially welcome term, because it would cover those unions of slaves which are called contubernia, and which the Christian Church regarded as not less sacred and inviolable than wedlock among
the free-born, though the Roman law did not recognise such a thing
as marriage among slaves comp. esp. Apost. Const, viii. 31 (speaking
;

Rom. 38
pfj
ib.

6 dyvbs iv rfj crapKt rjrco Kal

d\aoveveo-da),

48),

Minuc. Felix

with the note (comp. 31 'Casto

sermone, corpore castiore, plerique inviolati corporis virginitate perpetua fruuntur potius quam gloriantur.' In
this

place dyveia

is

'

clearly

virgin
1.

purity,' like dyvbs in

though the

Clem, Rom. words themselves

c;

will

of slaves)

el

pev ovv e^et yvvcuKa

77

77

yvvrj dvbpa, 8i8a(TKicr6(ocrav

dpKelordai On this subject see Allard iavTols. Les Esclaves Chretiens p. 152 sq,
p.

apply equally well to the chastity of married life (e.g. Tit. ii. 5, 1 Pet. iii. 2, Clem. Rom. 1, Polyc. Phil. 4). The language of S. Paul (1 Cor. vii. 1 sq) is quite sufficient to explain the
state of things as it appears in Ignatius half a century later than the Apostle's

274

sq,

and Colossians

p.

321.

time.

few years afterwards

(p.

The passage from

just

quoted

the Apost. Const. seems to show that

Justin

Martyr, Apol. i. 15 says ttoWoi rives koi ttoWcu

62),

(^tjkovtrai-

cases,

Ignatius had especially in view such where the union being ignored
to

rovrai Kal J3dopT]KovTovrai, 01 K

8<tiv

by the law naturally led

irregularities.
'

great

epaBrjTevOrjcrav ru) Xpicrrcp, acpdopoi dtapevovcri nai ev^opai Kara ndv yevos
delicti
:

dvOpaoTToov tolovtovs

see also

Besides apKflaOaC] to be content? Apost. Const, viii. 31 (see last note)

Athenag. Suppl.
effect.

comp. Alexander in Joseph. B. J. ii. 7. 4 "^ $* v K o.pKar6el(ra tovtco [sc. ro> ydpco], Epiphan. Ancor. 104 (p.
107)
a-tv,

same For the ever-increasing and somewhat extravagant feeling which prevailed in the Church during the second and third centuries on this
33
to

the

pfj

dpKovp,vr)s rols ea>dev dvdpd-

point,

see Probst Kirchliche Disci-

quoted by Pearson. The AngloLatin translator has stumbled, and

it

piin
there

p.
is

On the other hand 129 sq. no indication here of an

.

translates
3.
<os

'sufficere,' as if dpKelv.
Kvptos,
/c.r.X.]

reminis-

cence of Ephes. v. 29, where however the correct reading is kciOo>s koI 6
"Kpiarbs rf}v eKKXrjcriav. Svvarai k.t.A.] e'i tis

'order' of virgins, such as we meet with soon after. See also on this point the note on Smyrn. 13.
4
ttjs

arapKos

rov

KvpUw~\
1

the

fleshy the body,

of the Lord"
1

which

Comp. Clem.

is

explained by

Cor.

vi.

15 sq ovk

']

TO POLYCARP.
eU
Ti/uLrjv

49
Kvptov, ev ctKavkoli

vela jmeveiv
5 x^/cr/a

rfjs

crapKos tov

fdeveTW
irXeov

eav

Kav^c^Tai,
eiricrKOTroVy

d7rco\ero'

eav
Se

yvcocrdrj
(om.

tov

ecpdaprai.

irpeirei

6 yvucrdrj] G2g Dam-Rup Anton; inveniatur kclI) 2. (probably a misunderstanding of the Syriac, rather than a corruption of the Armenian, as Petermann supposes) videri velit L (where L departs from its usual literalism and
;

gives a paraphrase).

vXeov]

GL Dam-Rup

Anton; extra {praeter) jD "D?

sine

ir\r\v g.

oi.8aT otl

ra

orcofiara vp.Qiv p-eXrj Xpi<x-

yj/at.

Tvep\

aqbayv

avTwv

ttXtjv

davaTOV,

rov earlv ;...doaara.T 8r/ tov Qeov iv TG> 0-(DfiaTl VfJLCOV SQQ [Clem. ROITI.]
'.

yi vneyyvovs 7tXt/v Oavarov, Plato Resp. V. p. 469 aKvXeveiv...Tovs

TeXev7~rjo~avTas itXtjv ottXcov, [Arist.] Plant, ii. 4 (p. 825) ol de tokol
\lfvxpoi,
el

Herod.

V.

ii.

14.

It is

true of all
is

Christians
Lord's,
;

de
ol

that
their

their flesh

the

not
it

own nor
:

another's

but

is

especially true of those contemplated here comp. Tertull. de Virg. Vel. 16

koa ovroi to op.oiov noiovo-'i 7Tore, TvKrjv k tov evavTiov, Polyb. xii. 22. I p.aKpov av eirj XeyeLV rravra, nXrjv

'Nupsisti Christo, illi tradidisti carnem tuam,' Cypr. Epist. lxii (p. 699 Hartel) 'Membra Christo dicata et ad aeternum continentiae honorem

TeXeccs

There

is

(comp. okiyoav no sufficient

xi.

25.

6).

reason how-

pudica virtute devota'; comp. Method. Conv. iii. 8, iv. 5, v. 4.

5.

ever for displacing the reading nXeov here; comp. Magn. 10 aXXcp 6v6p.a.Ti And if nXeov KaXe'iTai nXeov tovtov. be adopted, the passage should still

eav

yva>o~dr)

k.t.A.]

if

it

be

known beyond the

nominative
or

bishop'' ; to yvoiadf) is 'his

where the
purpose

of chastity,' as implied in the preceding words. Just as persons

vow

intending to marry are to marry 'with the approval (yvcop.r]s) of the bishop,' so persons devoting themselves to a single life are to take the bishop into their counsels, but no

probably be interpreted in the same The Greeks were very loose way. and elliptical in their comparative clauses see the examples in Kiihner II. p. 850 The Oriental versions sq. must either have had irX-qv, or must have interpreted irXeov in this way.
;

On

the other

hand

several

modern

critics

take

it

better

known

otherwise, 'if he be than the bishop,' 'if

one else; comp. Magn.

avev

p.t]8e vfiels

tov

enio-KOTrov

<a\

tcov

npeafivneipdarjTe

repcov fujdev npaaaeTe,

p.r)8e

evXoyov

tl

(paivecrdai Idla

vfj.lv.

The

he become more famous than the bishop'; but I cannot think this at all a natural expression in the preSee the passages in sent context.
the next note.
l

precept of Ignatius thus contrasts with the usage of a later age, where
the public profession of such vows was an essential feature in the sys-

6.
'

ecpdapTai]
is

he

is

his chastity

violated
it,'

publicity given to
peiv

corrupted] i.e. by the very the word <f>6ei-

tem. If n\r)v be the right reading, the interpretation which I have

given seems to be necessary. For similar elliptical usages of nXr^v (where the context explains the meaning) comp. Thuc. iv. 54 encTpe-

being chosen for its special meaning; comp. e.g. Rev. xix. 2. For the sentiment comp. Tertull. de
Virg. Vel. 3
ginis

'Omnis publicatio

vir-

bonae

'utique

stupri passio est/ ib. T3 primo illicitum, ut gloriae

35o
toTs

THE EPISTLE OF IGNATIUS

ya/uovcn
Tr)v
jUVJ

[v

Kal

Tafe

<yajj.ov(rais

iatcl

yuco/u^
rj

tov

e7TL(TK07rov

6VUXTLV 7roieIcrdai,

\va 6 yct/uos
TraVTCL
L<S

Kara
QsOV
0eos
GSAg
For

KvpiOV

KCLl

KCLT

67Tl6u fJLlCLV .

Tl\XY]V

yivecrdw.

VI.
i

Tw

eTTLCKOTTia

irpoa-e^eTe^
Anton.
debv

iva

Kal

ya/Aovcrais] g; yafiovfxhats

G Dam-Rup
3 Kvpiov]

i b yap-os]

Dam- Rup Anton; om.

L.

gSA;

G Dam-Rup

Anton.

see the

Appx.

/car' eiri6vp.iav]

GLSA;

Kara

(kclt) alaxpo-v eiri6vp.iav

Dam-Rup Anton.

iravra]

GLAg;

add. de 2.

56

Oeds vpuv]

6 vpuv] GLg Antioch DamGLg, Antioch 14; vpuv 6 debs Dam-Rup 5. Rup; add. irpoaexv S X AS; see above 1. dvrixf/vxov eyw] GLg Antioch tu>v vTroTa.ao~op.evuv] GLfSJSjAJg Dam-Rup; eyu avrLipuxov Dam-Rup. rw inroraaaopievu} Antioch. eTriffKOTrip (om. Tip) g DamTip e-ricFKo-rip] G
;
;

libidinosum;
est
eis

gloria

enim
ib.

illicitum

quorum probatio

in

omni
'ipsa

humiliatione constat,'

14

phanes says eyr]p.dp.r]v (see Porson on Eurip. Med. 264) comp. also Clem. Alex. Paed. iii. 3 (p. 264). Accord;

concupiscentia non latendi non est pudica patitur aliquid quod non virginis sit etc.,' Cyprian de Hab. Virg. 9 (p. 191 sq) 'maculis te con;

ingly Irenasus writes

yap.rjo-ai

v.

9.

vvpicpr]

ov SvvaTai, yapir)drjvai de

dvfor-

varai

passive bidden by Pollux

[the
Ka\
7rapa\ij\lrr)Tai

however
1.

is

C.],

orav e\6y
6
vvpiCpios,
'

cupiscentiae carnalis aspergis,

integritatis

cum

avTr/v

candidata sis et pudoris,' Method. Conv. xi. I ov8e ye, orrorav

.

..vrre pal prjTC.L

(pvcriovpievos

crura

8rj

crapKos V7reKKcivp.aT(ov Kpareiv, kcu ncivras ovdev

rrjs
rjyr)Tai,

Tovrcp

rcS

8vvao~dai

rcov

where the Latin translator has sponsa assumere sponsum non potest, assumi autem a sponso potest.' This distinction however is not observed in the N. T, but the active is used
of the
28, 34,

a.Tip.aei ciyvelav Tipia' avrrjv vjUpl^atv v^rrjXoCppoavvr} k.t.X.

1.

yap

woman by
1

S. Paul,
ii,

Cor.

vii.

Tim.

v.

14;
is

and

in

toZs yup-ovai]

On

the sanction

Mark
have

x.

12 yapxio-y aKkov

unques-

given by the Church to marriages in the early ages see Probst Sakramente p. 438 sq, Bingham A?it. xxii.
2. 2, xxii. 4.
1

tionably

yap.r)6rj

right, though most texts This last inaAXa).

sq.

transcribers
I

yafiovo-an]

In so reading

have

stance betrays a tendency in later to return to classical forms and, as in these small matters
;

followed the MSS of the interpolator's text, whereas the MS of the genuine
Ignatius has
p.ovp.evais.

the

MSS of the interpolator are generally more trustworthy than that of

Ignatius
himself,
I

the

The
iii.

more correct yafamiliar distinction

yrjpiai p.ev

have

adopted

yap,ovaais.
2.

(e.g.

Pollux

45

eVi tov
eni
tt}s

Kara.
iii.

dvbpos Xe'yerai, yrjpao~6ai

de

Strom,

Kvpiov] As Clem. Alex. 12 (p. 549) aXXolos he 6

ywatKos, ov yafirj&TJvai) apparently holds universally in classical writers,

Kara tov Kvpiov ya/ios.

apparently

except where some reversal of the natural relation is implied, as when

the

Ignatius is thinking of S. Paul's words 1 Cor. vii. 39 povov ev Kvplcp. els Tip.rjv Qeov] See the note 3.
21.

henpecked

husband

in

Anti-

on EpJies.

VI]

TO POLYCARP.
avTi>\svyov eyoo
7rp(Tl3uTepOlS,

35'
eiri-

vfjuv.

twv

VTroTacrffO/uevcov \ru)~\
fJLET

CTKOTTCp,

SlCLKOVOlS'

CtVTWV

fJLOL

TO

Qeco. juepo^ yevoiTO cr^elv irapa

crvyKOiriaTe dAA.17A.01s,
cruyKoi/uiacrde,
virr\-

(ruvadXelTe,
o

crvpTpe^eTe,

crvfjoracr'^eTe^

(ruveyeipecrde, ws Qeou olkovo/uol Kal 7rapeSpOL kcu

Rup [Antioch]. presbyteris et

Dam-Rup;

7 Trpea^vrepois]

GL;

Trpe<r(3vTe'pois

re

kclI

S^A;

irpeafivTepiy

g Dam-Rup.
8 (rxw]
see the note

/ier' clvtQv]

Antioch; et S x 2Ag Antioch

irapa

/ecu p-er'

avrwv GL.

G;
i

e"x elv

g* Antioch; capere

L; om. S X SA Dam-Rup.
Gey] g* (with a
v.
1.

For 2

on Ephes.

tceKrijadai.
detp

7rapd deov);

apud deum SjSA;

eV

GL

Antioch

Damom.

Rup. S4
.

9 crwctflXetTe] crvva9\rJT G.

cru^rpe'xeTe]

GLZAg;

avyKotpaade, avveyeipecrde]

GLSAg;

om. S 4

VI. 'Give heed to your bishop. devote myself for those who are obedient to the officers of the Church. Be united one with another in doing
I

6. avrtyvxov] Comp. the note on Ephes. 21. 7.

2,

and see
biblical

p.T

avroiv

k.t.X.]

expression;

comp.

Matt.
8,

xxiv.

51,

and

in suffering, in toil

as stewards of God. do not desert from your Captain His ranks. Your Christian graces Invest your good are your arms. deeds as savings ; that you may receive a bounty in accordance thereBe long-suffering one with with. Give me joy in all things.' another.
;

in rest, Strive to please

and

Luke
be

xii.

46, Rev. xxi.

There can

little doubt, I think, looking at the authorities, that the correct reading here is irapa. Geco 'in the presence

of God,' for
8.

it

explains

all

the others.

o-vyKotTiare]

pares the
^ere,

way

prefor crvvaOXelTe, avvTpe-

This

word

Tto eiricrKoirco k.t.A.] Ignatius 5. here turns from Polycarp individually and addresses the whole Church of Smyrna. In the subsequent part of the letter, whenever he has any message directed specially to Polycarp,

since Komav is used especially of the toilsome training for an athletic contest comp. Phil. ii. 16 ovk
;

Kevov e'8pap,ov ovde els Kevov eKoiriaaa, Col. i. 29 els o Kal kottlw aycoviels

a>p,ev

6pevos, I Tim. iv. IO els tovto kottiClem. Rom.] Kal dycovL^6p,eda, ii. 7 01 iroXXd KOTudaavTes Kal koXcos
|

he mentions him by name

irpiweij

e.g.

HoXvKapire
(IVTOV

k.t.X.,

and

7 8 tov

dyavLo-dp-evoi.
p,r)

Tpx e

>

H-V kottlo.

So Anthol. III. p. 166 The metaphor of

etc.,

7TpL7TOVTOS

UoXvKCipirOV.

Like
to

the Pastoral Epistles of S. Paul, this

letter

the athletic training, continues to the end.

probably
avyKoi-

Thus

was obviously intended made known to the Church

be

will refer to the pctaBe, avveyeipeade,

also.

uniform hours of going to bed and

getting up prescribed by the trainer to the athletes under his charge. ' Any reference to death and resur'
'

Polycarp {Phil. 13) apparently puts the same category with the it in Epistle to the Smyrnaeans, speaking of the two as rds rtaroAas 'lyvariov
ras
ir

epcpdeiaas rjp.LV

vn

avTOV.

For
on

rection,' such as some commentators have found in these words, seems

the admonition see Philad. 7. ha ko.1 k.t.X.] See the note

altogether out of place.

10.

Qeov

olKovdp.01]
i.

The
1

Smyvfi.

pnKkov

Se k.t.X.

sion occurs Tit.

comp.

expresCor. iv.

352
f>TCLl.

THE EPISTLE OF IGNATIUS

dp(TK6Te
fULt]Tis
it)

[VI

CTTpCLTeV (706, d<p' OV

KCLl TCL

O^WVia

KOjuiarecrde.
i

u/ulwu hecrepTcop eupeOrj.

to
S4SA.
evpedfj]

fiaTTTKTfJLa
1 KOfd-

dpicrKere

(TTpaTevecrde]
I.

GLg;

placete \ei\et servite ei

aeade] g* (with a v.
reference) Kop.Kr6fj.eda

Kofxia-rjade)

[S 4 ][S][A], and so app. Antioch 9 (in a loose

KOjuiaeade

GL.

deatprwp

GAg*

rebellet

I,

Pet

iv.

10.

The

reference here

which was
(criTop.iTpr)p,a)

an
for

allowance

of

corn

not to the Christian pastors, but, as the context (esp. dvTv\rvypv k.t.X.) requires, to the whole brotherhood,
is

making bread, and (2) a small payment in money (oyjrwviov),

by which he might purchase a relish (oy^ov) to be eaten with his bread
:

according to the language of

iv.

Pet.

IO

eicacrTos <a6a>s fXajBev )(dpio-p,a,

as in Polyb.
p.V

vi. 39.

12 sq tywviov

S' ol

ds eavTovs
olnopopLOi

civto

diciKOvovvres, a>s KaXol

7Teo\

\ap.(3dvOVO-L...<TlTOp,TpOVVTai

7roiKi\r]S

x a P tT0S

Seov.

ol p.ev

neo\ k.t.X., C.
kcu

Pearson supposes a reference to the

three

re

p.TpTJp,a.Ta

rd

I. G. 3 1 37 rd o>//wta (an in-

orders

of

the ministry,

the

being bishops, the irdpehpot presbyters, and the vtr^pkrai deacons but how then is the plural olkovo/xoi to be explained?
olKovofioL
; '

scription found at Smyrna comp. Dion. Halic. A. R. ix.

itself);

oyjfGiviov rrj

36. 5 rd aTpariq Ka\ to dvri tov

o-'ltov

avyx<opr]dev...dpyvpLov

(where

ndpedpot]

assessors

'

of

God
iii.

stronger expression Paul's Qeov crvvtpyoi

even
(i

than S.
9,
I

the rations could not be supplied in In Greek 6\j/a>via is the act of kind). purchasing o-v/m, while d^caviov is the
for purchasing them and is used almost exclusively of soldier's In Latin however the derived pay. word obsonium has a different sense.

Cor.
it

money

Thess.

iii.

2 v.

1.),

but

is

ately qualified
perT/y

by

vn-qperai.

immediFor vnr)oiKov6p.os

in
1

connexion with
Cor.
iv.
1.
'

comp.
I.

dp(TK(T

K.T.X.]

pkdSe

the

Captain under whom you serve] probably a reminiscence of 2 Tim. ii. 3,

arparevopevos t/xvrXeKerai rats tov /3iou irpayp.aTeLa.is, iva rco arparo4, ouSeiy

the Romans adopted purchase delicacies, to cater,' and from this they used the substantive obsonium to signify food
o-^sooveiv

From

obso?iari, 'to

so

'

purchased,

delicacies,'

without

reference to the

\oyr)(javTi apearj.
ra.
1

oy\rodvia\
ix.

''soldier's

ftay] as e.g.
Idiots

meaning of the corresponding Greek d^coviov. 2. SeaepTcop] For the same me-

Cor.

TLS

OTpareverM

nore ; Luke iii. 14; and probably the reference is the same in the other two passages where the word occurs in the N. T., Rom. vi.
oylraivlois

taphor see Clem. Rom. 21 p,rj XmoTaKr]p.ds anb tov BeXrjpLaTOs uvtov, ib. air 28 tcov avTop,oXovvT(t>v avTov, Clem. Horn. xi. 160 p.f) tvolcov tov vdp.ov
relv

ck tov

p.rj

irio-Teveiv T<a

Qew

XnroTaKTel

So always in the LXX, 1 Esdr. iv. 56, 1 Mace. iii. 28, xiv. It is the Greek equivalent to the 32. Latin 'stipendia'; for the word obsonia in Latin seems never to have
23, 2

Cor.

xi.

8.

(comp. Ep. Clem. 12, 17). The adoption of Latin words in a

acquired this meaning. The derivation of the word explains its use.

The

soldier's
;

reward
(1) a

for his service

was twofold

ration in kind,

Greek writer is natural in technical and more especially in military terms (e.g. here, and Sendo-iTa, aKKen-Ta, beand from Ignatius who was in low) charge of a o-TpaTtcoTiKov rdyp,a and bound to a soldier night and day (Rom, 5), nothing else was to be ex;

vi]

TO POLYCARP.
/UL6U6T(t)

00.

VfJLOOV

WS
r\

07r\ct,

t)

TTIO'TI'Z

dydirr]
S 4 2;

cos

Sopv,

vTTOfJLOvri

cos

W5 7T6pLK6(pa\aia, 7] 7ravo7r\icc to. Sen 6c it a

GLZg;
et

otiosus inveniatur

L.

G has
to

a marginal gloss apybs to decreprup, whence the

P&TrTi<rfjux...Trepu<:e<pa.\ala]

rendering of L. maneat vobiscum sicut arma,

8LTr6ar]ra

(sed) fides

et sj>es sicut

galea S 4

4 dewoaiTa] g*;

G
For similar instances see
See also Macar. Magn. Apocr.
(p. 6) tt'lo-tlv e'xovTes
7.

pected.
Epictet.

iii.

Xov

eypayj/e,

30 Kalcrdp poi KoidiKeXib. iii. 24. 1 17 77 ophivaere

77

tov o-Tavpov.
is

ii. 7 to %L(pos kol onXov This meaning of ZtvXov

tlcov bq^erai

ol 7ti6vovts iv rc3

Ka7rircoXicp eVi. rots' otttik'lols (ontpiklois? 'officiis'), Herm. Vis. iii. 1 eVi

67tXltt)s

preserved both in the derivative ' bearing the heavy-shield', as

rou o~v p^reXXlov

e/cetro

Kepfincdpiov

Xlvovv kcu endveo Xcvtlov e^ijTrXatfievov X Ivov Kapnaa lvov, Mart. Polyc. 16 KopcptKTcap,

Symmachus

Eccles.

ii.

7re-

opposed to the TreXracn-j)? 'bearing the light-target,' and in the secondary meaning of the word itself 'a medallion,' like the Latin 'clypeus,' e.g. C. I. G. 124 LKOVa ypaTTTTjV iv 07rX(0
This (see Boeckh's note, II. p. 664). sense explains peviTco Hold out
' ;

(comp. Hieron. Op. 34, 726), Evang. Nic. 2 sq

KovXia
;

VII.

pp.

Kovpcrcop,

besides the o-iyva, (paKa>\iov, etc instances familiar to us in the N. T.,

e.g. legio,

your baptismal vows, your baptismal

privileges,

as

a shield before you.

centurio,

euraquilo,

flagellum,

lintium, membrana, paenula, praetorium, quadrans, semicinctium, sudarium, etc. The only other instance in Ignatius is i^pirXapiov see
;

throw away your best defence, and incur the reproach of a ply^ao-nLs
in this sacred warfare.'
4.

Do not

iravoTvXia]

plete

Here 'the combody - armour,' breast - plate,

:

the note on Ephes.

2.

The

gloss

dpybs which appears on cWeprcop in the Greek MS is taken from Ps-Ign.

Tars.
3.

9.
'

cos

oTj-Aa]

as

as the context requires. translator rightly renders

your shields? The Latin

it

for nothing else rePatience protects the whole spiritual man, wherever the blow is aimed. Comp. Act. SS. Tarac/i. Prob. etc. 7 (Ruinart p. 465, Ratisb.

greaves, etc

mains.

1859) ovde yap 8vvao~ai

ttjv TravoTtXiav

scutum.

pov

(BXeTreLv

Tv(pXbs

a>v.

Comp. Xen. Anab.

TTpo$a\o-6a.i ra
it
i.

i.

2.

17 eKtXtvae

onXa (where however

might include spears as well), Polyb. 22. IO vnep tov 8pv(pa.KTOv virepTL0etcis 'itvs tcov o7rX(ov.

pevoi

This sense be more frequent in Hellenistic Greek; LXX 1 Kings x. 17 TpLaKocna o7rXa xpvad k.t.X., Ps. xc.

This passage was doubtless sug17, which gested by Ephes. vi. 13 it closely resembles, though the parts of the armour are differently assigned The resemblance in the metaphor.

seems

to

to

Thess.

v. 8 is less.

Comp.

also

Is. lix. 17.

to. cWocnra] When a donative was accorded to the soldiery, one half only was paid at the time, the remain-

(xci).

oirXco KVKXco'crei

ere

rj

ahrjdeLa

civtov

(and several times elsewhere

xi.

in the lxx), Aquila Hos.

kvkXcoctco ere
ao-rrLu>

8 oVXcp

ing half being placed in a savings-

(where the LXX has i>7repaov), Test, xii Pair. Levi 5

onXov kol popepaiav, Barnab.
y

edcoKe poi

12

riOrjO-LV

ovv Moivaf/s tv
II.

e(p

ev ottXov.

bank attached to the cohort. This money was said 'deponi apud signa' and (Sueton. Dom. 7, Veget. ii. 20) the fund was managed by a special
;

IGN.

23

354
vfjicov

THE EPISTLE OF IGNATIUS

tcc

[VI

crrjo'de. cos

\va tci aKK7TTa v\xlZv a^ict kojullovv /uer dWtjXtov ev 7rpavTrjTi> fjiaKpodvfJLricraTe
vjulcov,

spy a

Qeos
rd

/ned' vfJLtov.

ovalfxriv vjuluju Sta Travros.

'ipya vixQiv]

Gg; opera bona

[S 4 ]2A; opera (om.

v/j,u>p)

L*

(but the varying

r& clKKeirra vp-Hv a^ia] position of vestra in the MSS should be noticed). GL; add. deov g; donum (or dona) dei, sicut justum est S 4 2; dona a deo (om.
d'ia)

A.

2 fiaKpoOv/J.-qcraTe]

G;

fxaKpodv/xelre

Dam-Rup
4

Anton
g*

10.

o&v]

GLg; om. S 4 2A [Dam-Rup]

irpaorrjri.

[Anton].
3 ws]

irpavT7)Ti\

Dam-Rup
ko.1

Anton;

Antioch

9.
/U.e#']

GLS 2A Dam-Rup

Anton;

g; us nal Antioch.

S4wAg Dam-Rup Anton Antioch; om. G;

officer

entitled

'curator

fisci'

(e.g.

read also of a Orell. Inscr. 3462). 'librarius depositorum' {Dig. 1. 6. 7), perhaps the clerk who kept this de-

We

signa depositos, de deserendo nihil

cogitat, magis diligit signa, pro illis Those in acie fortius dimicat, etc.' who deserted or were dismissed for

The deposits howposit account. ever, as entered in the name of any

soldier,

misconduct would forfeit all this accumulated property. For the metaphor comp. August. Op. v. Appx. p. 150 'Milites igitur Christi sumus, et stipendium ab ipso donativumque percepimus etc.', in a sermon by an

would include other items

besides, e.g. other portions of donatives voluntarily so deposited, prize-

money, etc. The 'peculium' thus accumulated was paid over to the soldier at his discharge, or an equiSee valent in land given to him. Becker and Marquardt Rom. Alterth. in. 2, p. 429. 'Accepta' would thus be the sums placed to his credit and
ultimately paid over to him. The Castrense Peculium is the subject of

unknown
the

writer.

The metaphor
Smyrn.
i.e.
1.

of

signum companion
1.

(o-vcro-qiiov)

appears in the
'correspond-

epistle,
l

aia]

due\

ing to the deposita] as in [Juv.] xvi. 56 Hunc labor aequus provehit et

'

a work by H. Fitting (Halle, 1871). It was the special privilege of this kind of property ('quae sunt parta labore militiae'), that it was secured to the man himself, and was accordingly exempted from the patria ftotestas, on the principle enunciated
in [Juv.] xvi. 58 sq, Ipsius certe ducis hoc referre videtur, Ut qui fortis
'

pulcro reddit sua dona labori,' speaking of this same thing. \iz@ vfxcov] SC. nciKpoSv/xel, as 3.

above

Iva kol 6

Qebs vpuv
I

sc. irpoaixft

(see the note).

should not have

thought

it

construction,

necessary to explain the if Jacobson had not

quoted Phil. iv. 5 6 Kvpios eyyvs, apparently led astray by the Armenian mis-rendering 'quasi Deus sit in
mediis vobis.' 6mifxr]v\ See the note on Ephes.
2.

idem, etc.', where the fact is stated. The exceptional character of this kind of proerit, sit

felicissimus

perty gives its force and appropriateCotelier ness to the image here.

VII. 'I hear that the Church of and Antioch has peace at length the news has gladdened me, if only
;

moreover aptly quotes Veget. ii. 20 'Miles... qui sumptus suos scit apud

I am allowed to finish my course. Summon a council, and elect a trusty

VIl]

TO POLYCARP.
VII.
'

55

'.7rei0t)

r\

tKK\r\(ria

y\

eV

Avrto^ela

tjJs

Cv-

plas eiprivevei,

cos iStjXtadri piot,

Sid rfjs Trpoa-ev^s v/uwu,

Kayco eudvpiOTepos eyev6fJLr]v iv clpLepipn/ia Qeov, eaWeo $ia tov Tradeiv Qeov e-KiTvyu*, eis to evpedPjvai jue iv rfj
dub. L.
iravrbs]
k.t.X.
vju.wv pri.] GL2S 4 Ag ijixQv Dam-Rup Anton [Antioch]. Here 2 breaks off, and has only two sentences more, 7 xP'O'Ttcwds and 8 a(nra'opai rbv ptXXovTa k.t.X. 5 5ia rrjs
;

Trpoaevx^]

g;

per orationem L (which prob. represents the gen., translates 5:d with the accus. correctly 81a propter) ;

since
tv,v

L commonly Trpocrenxw G
;

precibus A.

to Antioch.
trust to

person to carry your congratulations This is God's work. I

ib.

257),

Herod,
eovTa

i.

207 tu oV poi
padr)paTa

TradrjpaTa

dxdpira

your compliance and knowing your zeal, I have thought few

;

yeyovee, Philo de Leg. Spec. 6 (II. p. 340) Xy eK tov naOelv pdOp, with other

words
4.

sufficient.'
'E-rretdrj k.t.X.]

which

is

mentioned
10.

this matter, in all the letters

On

passages quoted by Wetstein and Bleek on Heb. v. 8 epadev dfi <cv

eiraOev.

written from Troas, see the notes to

This reading is
the

to

Philad.
6.

on account of the

be preferred, both parallel passage in

dpepipvia Qeov] For this geniQeov, describing the character of the preceding substantive, comp.
tive

companion epistle, Smym. 11, and by reason of the combination of

Magn.
7-

6 dpovoia Qeov with the note. Qeov eVir^a)] See the note
1.

authorities for it. If it had stood in the interpolator's text alone, it might have been classed with such wilful
BeX-qpa for 6epa above 2, for dyvi^opai Ephes. 8, hiaXvOrjvai for Svvai Rom. 2, where

on Magn.
iv
rfi

changes of
vp-covj

alrrjcrei

supplicatio?i?
iv cv

For
fxe

''through your the expression

KaTagivcrr)
'I.

dyvoTaTTjs

see Ephes. 20 eav

tt}

X.

npocrevxn vp&v, Philad. 8 deXco

v/xwu diKaicodfjvai, irpoaevxfl I 1 Iva iv ttj npoo~evxJ] vpcov

similarity of sound has suggested the But the coincisubstituted word.

rfj

dence of the Armenian Version shows

that
it

Smym.

was already

in

the text of

Qeov eVin^a). The word airrjais occurs only once elsewhere in Ignatius {Trail. 13), but he uses it rather than Tipoo-evxh here because he had already exhausted the latter word in the context. For the idea of 'discipleship,' as the final result of martyrdom, see the note on Ephes. 1 dia

it has not the authority of any MS of the Latin Version, as commonly represented. At the same time the other

Ignatius.

On

the other hand

reading, iv

t[]

dvaaTaaei,
;

would make
1 1

very good sense

comp. Ephes.

iv ois yevoiTo pot avaarfjvai iv rg Trpocr-

tov

eiTLTVx^v

dvvrjdo)

paOrjTrjs

elvai.

In the connexion
HaOrjTijv,

dia

tov

nadelv...

The opposition would evxfj vpSv. then be between nadelv and dvdo-Tacris, as in Rom, 4 eav Trd6u)...dvao-TrjO'opaL
iv

Ignatius probably has in his

;

avTco

eXevdepos.

And

for

vpcov

the proverb naOqpaTa paOr/para comp. e.g. ^Esch. Again. 177 rbv
nddei pddos QivTa Kvpicos
e'xeiv

mind

pa6r)Trjv

(which

in this case

must be

taken together) comp. Ephes. 3 with

the note.
22 -0

(comp.

~> -

56
v/ulwu

THE EPISTLE OF IGNATIUS

/ixadriTtiv.

[vn

aiTricrei

irpeirei^

rio\vKap7re 6eo/uLaKakcli

pKTTOTare,

ctv/ul/3ov\lop

dyayeiv 6eo7rpe7re(TTaTOv

yeipOTOvr\(ra[ Tiva bv dya7rr]T6v Xiav e^ere Kal clokvov,

6s dwrjceTai BeoSpo/uLOs KaXelcrdar
r

tovtov KaTa^ioocrai,
5

va Tropevdeh ek Cvpiav So^acrrj vfjaov ty\v clokvov dya7rt]v eU So^av Qeou. xpivTiavos eavTOv e^ov&lav ovk
e^ei
1

dWa
aiTTjcet]
T-fjs

Qeio c^oXa^ei.
g*
;

tovto to epyov Qeov ecriv

is

precibus
J

(the

same word which

used just before to trans1.

late Sia

-n-poaevxvs)

dvaardcrei

GL

(there

is

no

v.

in the

MSS of

see

the Appx).
error.
irpiirei]

/j,a9r)Tr]v]

gLA;

TradrjTrjv

G:
S^

see also

Smym.
3 riva

5 for a similar
ov~\

GLAg;
riva g.

add. tibi igitur

GL;

ilium

qui S x ;

eos

qui

et

4 ndXeTadai]

GLg
G;

fieri

ut

sit et vocettir

Sr
persuadeatur

Kara^iuxrai] g*; Kara^iQae (an itacism)

(lit.

dignificari

L*

(mss); huic
;

hie persuadeatur)
xpio-riaj'os]

S2 ;

al.

A.
7

6 Qeov] gLSj^

xpio-rov

G;

def.

A.

Dam-Vat
;

Dam-Rup

10;

6 xP<- aTiav s

g5

christianus L[2];

christianus enim S x

ergo christiano A.

eavrou

I.

7rpeV6i]
2.

See

the

note

on

biadrjKas

rivds
kcil

Ephes.

vopovs'

kcu koX napaivecreis Tivas eVi rovrco tt peo-[3ev-

^eojLtafcapto-rorare]

See the note on

rds

tG>v

Smym.

1.
'

KpayyeXovs
*}

eraipcov Kal

exeiporovrjcre

ve-

vepre podpopovs
l

3. x* L P OTOV (Ta 1 Twa] Similar instructions are given in the companion

Tvpocrayopevcras.

Poly carp himself letter, Smym. refers to this intended delegate, Phil.
11.
ti/a,

credit''';

13 'Eypa^are poi kcu vpels kcl\ 'ly vdrios edv tis dnepx^Tai els Svpiav,

commission', accomp. Philad. iooj KaragicoOqcrerai rrjs roiavrrjs 8ia.Kovias of a similar person. For the use of this
Kara^iato-ai]

'to

to.

nap

vpcov

aTroKopicrrj

divep 7Totq(T(o...iTe eyco e\re Trpeafievcrovra kcu ivepX vpcov.

i

ypdppara' ov Trip^roa

in Ignatius generally see the note to Ephes. 20. The ob5. nopevdels eh ~2vpiav\ ject of this mission is more distinctly

word

4.

Beobpopos]
is

God

's

courier?

The

word

used here

in reference to

stated in Philad. 10, Smym. 11, as the congratulation and encourage-

promptly

the special mission, which he was to execute. In {clokvov)

ment

of the

Church

at Antioch.

The

Smym. On the

1 1

he
is

is

styled

deo7rpeo-fivrr)s.

delegate was to bear a letter from the Smyrnasans.

devotes his time to God' Clem. Alex. Strom, ii. IO (p. 236) rj dyapos povco crxokd^ei rco GecS. The sentiment here has reference to the Smyrnasans generally, but to the individual messenger
7.

other

8(ot)p6poi

Philad. 2 used of the Christian

in

hand

Geo)

crxd\dei]
\

course generally.

Lucian seems

to

be referring to these directions of Ignatius, de Mort. Peregr. 41, where he says of Peregrinus, previously a
Christian, but now a Cynic, <pacrl de ndcrais <rx*$bv rals evdo^ocs 7roXediane pyjsai avrbv criv e7Tio-ro\ds

more
as

especially. Qeov... Kal vpwv\

'of God, as well

of yourselves?

where Qeov ex-

VIl]

TO POLYCARP.
v/ukjov,

357
7ri(TTV(o
Qeiid
$i

Kcti

otclv

ctuTO

aTrapTiatiTe.

yap

Trj

ydplTl, OTL
o elScos
v/ulgov

erOL/ULOL 6CTT6 S \J7TOUaV

aVY}KOV<T<XV.
i//xas

to (tvvtovov

Ttjs

dXtidetas

oXlycou

ypajUjULctTcov

"VIII.

TrapeKaXecra. 'Gwel Tracrais tcus 6KK\r]criais ovk

i]hvvridr]V

ypdyjsai

Sid

to

eal<pvris
6e\r]juia
;

irXeiv

Nea7ro\iv, ws
e^ovaiav]

to

TpcodSos ek irpOGTacrcrei^ ypa^ei^ tcus

/ue

diro

GL Dam-Vat Dam-Rup i^ovaiav iavrov g. 7 Gey] Gg et hoc A. Dam-Vat Dam-Rup. rovro] GLg; hoc mint S x 8 avro] g*S]A; o.vt$ G; ipsi (ai)ro? or avroi) L* (see the next note). airapriarjTe] GSiAg; perfecti estis (dTrapTicrdrJTe) L (so that the previous word was io elSus] txt gL; add. ovv G; nam et scio A. probably read clvtoI).
ry
deep
;

o~ijvtovov]

gvvtojjlov

g*

('videtur legisse eToipov' txt GA; add. ovv Lg.

aliis

; compendium L ; praeparalionem {promptitudinem) A 12 'E7ret] Petermann; see the v. 1. in Rom. 5).

14 reus ^pirpoadev]

Gg; quae supra

nos sunt

A;

L.

plains and justifies 0ec5 o~x oXafet.

8.
'

the

preceding

translated by maris in other places. 6Y akiyaiv k.t.X.] See the note on

r xa/Mrt]

the

see

below
12.

8,

Divine grace''; and the note on

See the note

Pom.

8.

Smyrri.
9.

Geo) az^Kot/o-ai/]
1.

on Philad.
10.

VIII. 'I am prevented by the hurry of my departure from writing I charge thee to all the churches. therefore to direct the churches in
front to send delegates or letters, as

to (tvvtovov] 'intensity, direct-

properly 'tension'; comp. Philo Leg. ad Cai. 20 (p. 565 m) to Td%os

ness',
ical

circumstances
I

may

allow, to Syria.

salute

all

individuals,

especially

ctvvtovov ttjs o~Trovdrjs.

is

This there-

fore

probably the reading here,

;

rather than to avvTopov but the words are constantly confused. Sometimes

widow of Epitropus with her I salute the family, and Attalus. delegate who will go to Syria, and
the

they occur together e.g. Plut. Mor. p. 759 D TVVTOVOV OflOV KCU 0~VVTOpOV evprjKevai nopeiav els dpeTrjv, Clem. Alex. Paed. i. 3 (p. 103) tcls awTopovs
;

Polycarp who will send him. I pray a blessing on you all. Abide in I salute Alee. the unity of God.
for

Farewell.'
13.
7r\eu>]

The

letter therefore is

odovs kcu ctvvtovovs

els aibioTrjTa,

Julian.

written from Troas;

Orat.
<pr)o~iv,

vii.

(p.

225

c) ttjv avvTopov,
irrl

ceding

rjbwr)6r]v

is /. v.

obbv kcu avvrovov

ttju ctpe-

aorist; see

Zahn

and the prean epistolary A. p. 283.

of Phi-

TT)V elcTLOVCTLV.
1

els Nfa7roXii/]

The port-town

1-77

s dXrjdeias]

'your sincerity, 'your

<rreTracrrj

lippi (Acts xvi. 11),

fidelity'-,

yovo~as

comp. Polyc. Phil. 4 tovs eavTaiv avdpas ev

where he would take the great Egnatian road across the continent to Dyrrhachium; see
Philippians
14.
p.

In the LXX dXrjdeia is a dXrjOeia. frequent rendering of HJIDX, 'stedfastness,' 'constancy,'

47

sq.

to dekrjpa]

'the

which

is

also

see the note on Efthes. 20.

Divine iviW; There is

35

THE EPISTLE OF IGNATIUS

Qeov
yvcv \xr]v KeKTt]fjievos,

[vni

efJorpoG'dev 6KK\tj(riai$, cos

to

kcci

avTOvs

to

ctuTO

7rotfjcraL

7T6^0US 7T6IUL\fraL, Ol
TTOjJLevcov,

Se eTTLO'ToXaS

SlCt

\va %opaardt]T alcovita epycp

e'

ek

ol

fjiev

hvvctfievoi

TLOV V7TO
cJs

COV
tov.

7T/X-

a^ios

^AcrTra^pixaL TravTas

ovoiucltos, Kat t\]V tov

',7ri- 5

TpOTrov crvv b\cp

i

tw
L*.

olkco avTrjs kcli tcov

For the reading of

tekvcov dairaAppx.
L. ws
i to clvto]
axd'io5 cV]

els

to Kal avrovs k.t.X.]

(?)

see the

GA;
wvlit)

tovto g; om.

4 do^aadrJTe]

GAg;

glorificeris

Zpyy]

GL;

kv aloovico tyycp g; in operibus aeternitatis

A.

GLg*; quomodo
lates
filiis.

A filiis

6 twj' re/cj'wj'] GLg. Petermann transet digni estis A. (= rinvois), but the case is ambiguous and may be either Jiliorum or 7 roV [xeXKovTa .TropevecrOcu] GLg (but g omits tov); eum fratrem qui
.

paratus

est ire

in Syriam

A (r^Lwr^
tibi

for

r^Ll*r^); #/#?

^//z

dignatur ire ad

antiochiam pro me, sicut praecepi

(but

~3

for praecepi tibi reads praecepisti

no reason for departing from the ordinary use of Ignatius, and explaining it here of the will of the emperor
or the
rats

others send
ol
p.ev

letters.'

The

sentence,

$vvdp.evoi...al<ovia>

epyco,

must

Roman

authorities.

'the epurpoaBev eia<\r)o~iais] churches lying in frojit] i.e. nearer to Syria than Smyrna itself. The

be regarded as parenthetical, so that as atjios ap will be connected with ypanels... cos Qeov yvdprjv KeKTTjpevos,
to Polycarp himself. Much unnecessary difficulty has been made about this singular agios a>v by translators and commentators.

and refer

writer naturally imagines himself looking towards Antioch, whither the

delegates are to be sent. Ignatius had been unable himself to write to any

of these, except Philadelphia, since they lay at too great a distance from Troas. For ep.npoo-6ev comp. Xen.

dia Toiv k.t.X.] i.e. by the hands of the messengers whom Polycarp will send to the several cities, to inform them of the. wish of Ignatius. The
letters

Anab.

V.

6.

Tvo\ep'ia>v

ttoWwv

ep.-

irpoo-dev ovrav.

Uhlhorn
126
77-00-77?

(p. 31) refers

ttjs e'lnrpocr-

of the several churches will thus be collected, and placed in the hands of the Smyrnasan 6eo8p6p.os,

to Herod,

vii.

who

6ev Evpa>7rr]s, but

he himself prefers
eastward.

will carry them to Syria comp. Polyc. Phil. 13, quoted above on 7
;

explaining

it

by the Semitic use of

i.e.

yeipoTovr\Q-ai
4.

tivci.

UlpD
is

'in front,'

This

?va

k.t.X.]

'that ye]
a?i

i.e.

all

Other explanations which have been suggested

quite unnecessary.

who

participate in this mission,

'may

be glorified by

ever-memorable
See the note on
'

hardly deserve consideration. I. Qeov yvd>p.r)v k.t.X.] possessing the mind of God.'' For Qeov yvatprj see the note Ephes. 3.
3.
'

work.'
5.

e 6v6p.a.Tos\

4.
the widow] tt)v tov 'ETrtrpoTTou] rather than the wife, of Epitropusj as the words following seem to show.
'

Tvep,y\rai\

SC.

Trep^/dTcoaav,

i.e.

Let those

who

are able

to

send
the

messengers, send them, and

let

The name appears

to

be very rare;

VI 1 1]
'

TO POLYCARP.
AttoXov tov
dyctTrtjTov

359
da-ird^pixai

^Ofxai

fiov

tov

IxeWovTa
eCTTClL
t]

KctTa^iovcrdai tov eh Cvpiav 7ropeveo-6cu' a P L V 61"' <*VTOU dta TraVTOS, KuI TOV X 7T6fJL7rOVeppcocrdai vfids hid 7tcivto\ ev ev
'

10

to? cwtov floXvKapTTOv.

Qeto
tjfjiwp

h]crov
i<at

Xpio-Tco ev^o/mai,
eiria-KOTrr).

hia/ueivriTe
"

ev

evoTrjTL

Qeov
fjioi

dvird'Cpnai

A\tcr]v

to

7to6^tov

bvofJLa.

eppcoarQe ev Kvplw.

nobis by the change of a letter). oiaixeivare or dtafieivere (sic) g*.

"AXktjv] akn-qv

i r

XpiaTu]

xp^ov

G.

OLa^eiv-qTe]

12 e7riaK07rrj]

GLg*j
13.

tiricrKOTrov

A.

G.

There

is

g; mihi L; pov G; al. A. Kvply] GLg; 0111. A.

Subscription
see the
-n-pos

no aspirate in LAg; see Smyrn. See also Smyrn. 13, Rom. 10.

13

y.oi\

eppwade ev
in

Ho\vKapT7ov G.

There

is

no subscription

LA.

For

<y

Appx.

I find one Ti. Claudius Epitropus in an inscription, Muratori MCLL 10. Perhaps the word is wrongly taken as a proper name and we should rather translate, the wife (or

but

'

widow) of the procurator.'

is

Mention

made

of an
rrjyos

in the inscriptions at Smyrna officer called eTr'iTpoTros arpa-

or eniTpoiros rrjs (TTpaT-qyias (C. I. G. 315 1, 3162), and perhaps this officer may be meant. Another

out the whole of the preceding passage which explains who is meant, substitutes here 'him that is thought worthy to go to Antioch in my stead, as I commanded thee.' His abridgment rendered some explanation nebut his language would cessary suggest to the reader that the person in question was intended to succeed
;

Ignatius

as bishop.

There

is

no

Smyrnaean inscription speaks of

7TLTponosrov Se/SacrroO (C.
I.

This

woman

is

G. 3203). not improbably the

in the

reason to think that the epitomator himself intended this, or that this was anything more than a piece of slovenly wording, such as characterizes his
9.
77

same with Gavia mentioned companion epistle, Smyrn.

olkov Taovtas k.t.X.
7.

13

tov

abridgment elsewhere. l x^P LS ] t%? Divine grace]

7
irio~Tev<t>
t?)

as in
note).
11.

x *P tTl ( see the

c

"AttoXov] This name appears many times in inscriptions and coins

Qeco

fipa>v\

See the note on

belonging to Smyrna, C.
3331,

I.

G. 3 141,

Ephes. inscr.
12.

3142, 3239, 3288, 3289, 3299, 3304, Mionnet in. pp. 232, 233, Suppl. VI. p. 309 (?), 344. The coins

evoTrjTi
8.
l

Qeov] See the note on

Philad.

e7rio-K07rjj]

superintendence?
letter

He

belong
pos,

to the time of

M.

Aurelius.

had begun the

of

by speaking

tov peXXovTa k.t.X.]

The

about

whom

he has given
having

Oeobpodirec-

tions in the preceding chapter.

The
struck

Polycarp as eTreo-Koirrjpevos vttu There is therefore much Qeov k.t.X. propriety in his ending with diapeivrjTf
k.t.X.

Syriac

epitomator,

The reading eTna-Konov however

360
is

IGNATIUS TO POLYCARP.
Armenian Version
to adopt eVto-K07r?7 in preference.
"A\kt]u]

[vni

ancient, as the

shows, though its presence in any Greek texts has no authority. It would make good sense comp. Smym. 9 Qeov Koi tTvio-Kcmov eldevai,
;

See the note on

flOl

Smym.
Roill.

TO
10,

TToOrjTOV
13.

K.T.A.]

So

(TOV

Trail. 7 ovaiu d^apiaTois [0eou] XpMTTOV KCU TOV tUO~k6tTOV.

'lrj-

But

Similarly Eusebius speaks of his friend Pamphilus as to TToOtivov [xol GVOfxa, Act. PtWlph. I,

Smym.

the alteration of emo-nonr) into eViso much more o-kottov would be

natural
to

6 {Op.
13.

11.

1441, 1445, Migne).

eppcoo-Oe]

See

the

note

on

transcriber than
I

the

Ephcs.

21.

converse, that

have not hesitated

ACTS OF MARTYRDOM
OF

S.

IGNATIUS.

ACTS OF MARTYRDOI
OF

S.

IGNATIUS.
I.

T
i.

HE ACTS OF MARTYRDOM
forms.

of S. Ignatius appear in five

The Antiochene Acts.

These

are

extant

in

three

lan-

guages.
(i)

GREEK;
first

Paris. 1451 (formerly Colbert. 460).

From

this

MS

the Acts were

p.

605

sq).

(ii)

No LATIN

published by Ruinart (Act. Prim. Mart. Sine. 1689, other Greek ms of these Acts is known to exist.
\

attached to the Anglo-Latin Version of the Igna-

tian Epistles discovered

and published by Ussher

in his edition (1644)

from two mss.

(iii)

SYRIAC)

first

published in part by Cureton (Corp. Jgn.

entire

p. 222,

London, 1849) and afterwards

by Moesinger

(Si(ppleme?iiu?7i

Four mss of this Corporis Ignatiani, 1872, p. 7 sq). known to exist, of which two are imperfect at the end.

version

are

As
a
full

these Antiochene Acts incorporate the Epistle to the

Romans,
Greek
Ap-

account of the mss in the three languages has been given already

in the notices of the

is

mss of the Ignatian

Epistles.
will

The

original

printed below

and the Latin and Syriac

be found

in the

pendix.

64
2.

ACTS OF
The Roman Acts, which

MARTYRDOM
are extant in the original

Greek and

in

a Coptic Version.
(i)

GREEK.
(a)

Of

this I

am

not aware of more than three mss.

Vatic. 866.

From

this

ms Dressel

first

in his edition of the

1

Patres Apostolici (1857).

'

He

published these Acts thus describes it:

188) membraneus, foliis dimidiatis 395, saeculi x. Ex eo (fol. 185 Acta Martyris Ignatii deprompsi inedita. Alia insunt martyria, epistolae sanctorum, similiaque adhuc parum cognita.' This ms is deBodl. Laud. Grace 69, fol. 245 b 255 a.
1
.

(b)

scribed in

Coxe's
in

Catal.

Cod.

Grace. Bib!. Bodl. p. 552 sq

1 .

It is

a large

fol.

parchment, of the

nth

century,

and contains a Maris fol.

The Martyrdom of Ignatius tyrology for December. p.aprvptov rov dylov (^ov^oltlov kcli Trokireia ayXa/Sos
followed by
avrrj
/3ios /cat pLaprvpiov
pw/xry

preceded by

240

b,

and

pLapTvprjaavTw cV

t^s ayias fxaprvpos avacrracrias kcu rdv aw Ussher gave some extracts from fol. 255 b.

this

ms

in his Ignatii ct Poly carpi Epistolac 1644,

>

and

in his

Appendix
it

Ignatiana 1647
lain

b ut notwithstanding the
>

interest of the subject,

it

has

unexamined
iota
is

since.

have collated

throughout

for this edition.

The

adscript, not subscript.

col. 2

(c)

fol.

Ban's. Bibl. Nat. Graec. 149 1 (formerly Colbert. 450), fol. 86 a, It is 93 b, col. 2. (See the Catal. Bibl. Reg. 11. p. 338.)

a folio

in

double columns in a bold cursive hand, without iota adscript

or subscript, and appears to have been written in the Martyrdom of Ignatius is preceded (fol. 64 b) by
rjfx^v

nth
/Jibs

century. The tov ocrtov rrps

7rpi

j3\a(Tiov,

and succeeded
KaT7])(r)<TLS

(fol.

94

a)

by tov
ts

So-lov

i^pv

kcu

opioXoyr]Tov

OeoSwpov

7riTa</>ios

tt}v

eavrov ju/^rcpa.

volume

is

commemorated

Roman

mainly occupied with the Acts of saints and martyrs in the latter half of December. This copy of the Acts has never, so far as I am aware, been noticed before.
It is quite the

The who are

I have collated it throughout for this edition. important authority for the text.

most

(ii)

COPTIC.

These Acts are extant

in the

of the Coptic language, (a) the Sahidic.

Memphitic and

two principal dialects (/?) the Thebaic or

1 Zahn (/. v. A. p. 2, note 7), misled by Smith p. 45, supposes that the Oxford MS which Ussher used was Barocc. 192; and, as Grabe {Spicil. 11 p. 4) refers to the Laudian MS for the Acts of Martyrdom

Acts are contained in two Oxford mss.

If

Zahn has

rightly
his

meaning
for the

(for

apprehended Smith's words are somewhat

is

ambiguous), Smith
192
is

certainly in error;
in Barocc.

Martyrdom of Ignatius
that of the Metaphrast.

quoted by Ussher, he infers that these

OF
(a)
is

S.

IGNATIUS.
Vatic. Copt. lxvi.

365
This Vatican ms
Litterature de

The Memphitic

is

found in

described by Quatremere Recherches sur la Langne

et la

VEgypte p. 128 sq (Paris 1808), and by Assemani in Mai Script. Vet. Nov. Coll. v. Appx. p. 161 sq (see also Bibl. Orient. 1. p. 618). It is a parchment ms in fol., of 313 leaves, written in various hands, and
contains a Martyrology for the Egyptian month Epiphi. The Martyrdom of Ignatius begins the volume (fol. 1). The third document in

the volume has a note appended to the effect that it was given to the church of S. Macarius in Scete, A. Mart. 641 (a.d. 925); and the fifth is stated to have been written A. Mart. 634 (a.d. 918). At the close of

the volume
1

is

transcript of this ms,

a note bearing the date A. Mart. 741 (a.d. 1025). A made by Tuki, belonged to the Borgian collection

and is described by Zoega Catal. Cod. Copt. Mus. Borg. This transcript is now probably in the Naples Library, with the p. 19. other patristic and kindred mss belonging to the Borgian collection. Professor Guidi, with his habitual kindness, made a transcript of the
(Cod.
xviii)
,

Vatican ms for
published

me; and from

time in

his transcript this Coptic Version

first

was

for the first

my

edition.

It will

be found in the

Appendix
(f3)

in the third

volume of the present

is

edition, p. 281 sq.

The

Sahidic or Thebaic

in the

Egyptian

Museum
p.

at

Turin
is

preserved in Taurin. Papyrus 1, described by Peyron in his Lexicon

'

Linguae Copticae
*

a papyrus of 63 leaves and contains Martyrium S. (1) 'Martyrium S. Ignatii Antiochiae Episcopi'; (2) Gioore'; (3) Historiam, seu potius fabulam virginis Eudoxiae imperaxxv.
It

toris

Constantini sororis, quae post Persas a fratre devictos Hierosolymam contendit etc; haec vero contigerunt anno 365 post Christi

resurrectionem.'

first

This Sahidic text has been published since the appearance of my edition, with a translation, by F. Rossi in his Papyri Copti del Museo Egizio di Torino, in the part bearing the title Vita di Sanf Llarione e
Martirio di Sanf Lgnazio, Torino 1886, being taken from the Memorie Scienze di Torino, Serie 2, Tom. xxxviii.

delta Peale Accadeniia delle

From

this I

have taken the various readings

for

my

apparatus criticus

in the present edition.

The earlier part of these Coptic Acts (as far as 3 wo dirta-Tuiv) in both dialects was published by Revillout in the Revue Egyptologique in. below the Memphitic on p. 34 sq (1883), the Thebaic text being placed The two texts were taken from the two mss described the same page.
above, and indeed I
1

am

not aware of any other ms of either version.

Cod.
xviii

Tattam

in a letter to

Cureton {Corp.
is

of vol. lxvi Vatic, in Zoega 's

Ign. p. 362) writes loosely, 'It

marked

Catalogue of the Borgian mss'.

^66 j
Though
(1885),
I

ACTS OF

MARTYRDOM
my
first

Revillout's publication had appeared before own text of the was unaware of the fact.

edition

My

Memphitic Acts

had been passed through the press some time before its appearance. It is evident at once that these two versions are not independent the one of the other. Not only do they follow the same text with the same insertions and omissions, but they render the Greek in the same way. The one therefore must have been taken from the other and further
;

examination shows that the priority should be assigned to the Thebaic. Though here and there we stumble on a passage which seems to point
to the Memphitic as the original, yet these are capable of being exOn the other hand the phenomena which indicate plained otherwise. that the Thebaic is the parent of the Memphitic are too numerous and

Occasionally the Memphitic preserves a purer of the Egyptian text where the existing Thebaic MS is corrupt ; form but, as a rule, the Thebaic text is found to be older and closer to the
decisive to be set aside.
original Greek.

From what has been said, it will have appeared that the two cannot be regarded as independent authorities; but as each manuscript is mutilated in parts by the loss of a leaf or leaves, they supplement each
other,

and no part is wanting to both versions. The Memphitic omits a considerable portion of the 6th chapter ; the Thebaic is defective at the beginning and leaves out parts of the 10th and nth chapters.
There are likewise smaller omissions
Cureton (C.
I. p. 362),

in other parts.

of these Coptic Acts as if I prefer to call them) the A7itiochene Acts, though Peyron's own words ought to have saved him from this erroneous identification. Zoega
(I.e.) writes

while giving an extract from Peyron, speaks they were a translation of the Colbertine or (as

somewhat

carelessly,

'Auctor videtur esse Heron quidam,

Ignatii legitur

nam

circa finem inter alias invocationes S.

filii tui

AineuujHpi Hpcon Memento

are followed

Heronis'

The

fact is that the

^pi^meiri Acts
;

but there

by the Prayer of Hero, of which these words form part nothing to connect the Acts themselves with Hero. Zahn (/. v. A. p. 3, note 6) is perplexed by this statement of Zoega, as repeated by Tattam, and says that, if the statement be correct, this must
is

be

different

from any known Martyrdom of Ignatius.

The Bollandist Acts, extant only in Latin. 3. portion of these was published by Ussher in his Appc7idix Ignatiana (1647) fr a Cotton ms. This was, I suppose, Otho d. viii (see the Catalogue p. 369), since charred and rendered illegible by the fire. They were

afterwards given in

full in

the Bollandist Acta Sanctorum Febr.

1,

'ex

OF

S.

IGNATIUS.

367

pluribus eisque vetustissimis codicibus mss desumpta, et cum Rosweydo eorum praecipui sunt Lobiensis, Audoolim, turn nobis communicata
:

marensis, Ultrajectinus, aliusque Burgundicus a Chiffletio nostro transmissus'. The most convenient and best text is that of Funk (1881), who collated several manuscripts. Manuscripts of these Acts seem to

be numerous.
interpolated

Sometimes they are attached

to the Latin version of the

e.g. Troyes 412; Brussels 5510; Brussels 703 (perhaps a transcript from the preceding); Paris. Bibl. Nat. 1639 (formerly Cold. 1039). These mss have already been

and spurious Ignatian Epistles:

described

among

the authorities for the text of the Ignatian Epistles.

:

Sometimes the Acts of Martyrdom are apart from the epistles e.g. Bodl. Laud. Lat. 31, fol. 118 a; Laud. Miscell. 114, fol. 61 b; Sangall. 454
l
.

The Armenian Acts, first published by J. B. Aucher in his 4. Armenian Lives of all the Saints of the Armenian Calendar (Venice 1 810 1814), and reprinted from him by Petermann in his edition of Ignatius (p. 496 sq). As these Acts contain the Epistle to the Romans, they have been already noticed in the account of the authorities for the

text of the Ignatian Epistles.

5.

The Acts of the Metaphrast.

Epistle to the

As these also contain the Romans, they have been noticed already in the account

of the mss of the Ignatian Epistles.

The short Latin Acts, published by Moesinger [SuppL Corp. Lgnat. 18 sq) from a ms in the Vallicellian Library at Rome (see ib. p. 5), p. may be dismissed at once as they are put together from Rufinus'
;

It is necessary to warn readers who use Petermann's edition for these Acts,
1

misled by Petermann.
certainly appears
in

This paragraph

that he has omitted a long paragraph, 'Fuerunt autem custodientes ... pejores
fiunt', at the end of 3 (p. 487) without any notice of the omission. It appears in its proper place in the Bollandist Acta Sanctorum p. 29 sq, but is omitted by Ussher (p. 5), because Ussher was only concerned with those parts which were taken from the Antiochene Acts, and

which I Laud. Lat. 31, and Laud. Miscell. 114. So again in 1 Petermann (p. 484) and Zahn (/. c. treat the words 'secundus
)

the only two mss have consulted for this part,

post apostolos factus, qui post Euodium as an interpolation in the Bollandist MSS,

'

whereas they were probably omitted by Ussher though found in his Cotton MS,
because there was nothing corresponding
to

this piece

comes from the Roman Acts. Petermann seems to have copied Ussher
it

them

in

the Antiochene Acts.

that

The
later

alternative hypothesis,
scribe interpolated

some

and omitted
his purpose
plete.

is

to give these
{I.

through inadvertence, as Acts comv.

them from the Roman

Acts,

is

highly improbable.

Zahn

A.

p.

iS,

note)

is

3 68

ACTS OF MARTYRDOM

Latin version of Eusebius and the account of Ignatius in the Martyrology of Ado (see Zahn /. v. A. p. 30).

2.

The

next point

is

to determine the

mutual

relations of the five

documents described in the last section. And here our task is easy. The two first-mentioned Acts, which (for reasons which will appear presently) I have called the Antiochene and the Roman respectively, are
quite independent the one of the other while the remaining three are combinations of these two more or less modified
;
1

1.

The

first

of these five documents begins with an account of

Church by Ignatius under the persecution of Domitian and during the early part of Trajan's
the successful administration of the Antiochene
reign

The emperor,

are then carried forward to the ninth year of Trajan. elated by his victories over the Scythians and Dacians, is exasperated by the refusal of the Christians to worship the gods of heathendom. Their subjugation is necessary to crown his triumphs.
( 1).

We

He

is

now

at

the Parthians.
tion,

Antioch, preparing for his expedition against Armenia and After some altercaIgnatius is summoned before him.

which turns entirely on the word #eo<opog, Trajan condemns the be carried a prisoner to Rome and there to be thrown to the With much thanksgiving he invests himself in his chains wild-beasts.
saint to
( 2).

The

narrative of the journey to

It

more resembles the progress of

1

Rome is given at some length. a conqueror than the transportation

themselves can only lead to one conOn the other hand, Aucher

Ussher seems to have rightly divined

the relations of the Bollandist Acts (which he read in the Cottonian Ms) to the two

clusion.

confidently maintained that the

Armenian

independent works which I have called Antiochene and Roman Acts respectively
but he was unacquaint(see his preface) ed with the Armenian Acts and does not appear to have paid sufficient attention
;

Acts were translated from the original document, of which all the others were
abridgements or modifications (see Petermann pp. 496 sq, 545); but it must be

to the Metaphrast.
p.

To Zahn

(/.

v.

A.

first

10 sq) belongs the credit of having stated distinctly the relations of the

remembered, as an excuse for this very untenable view, that he was unacquainted with the Roman Acts which are the key
to the solution.

About the time when

five

documents

to

each

other.

Some

Zahn's book was published, Kraus {TheoQuartalschr. LV. p. 115 sq, 1873) discussed the various Acts of Ignatius,
logy

years before Zahn's

book appeared, I had myself investigated these relations and arrived at the same results. Indeed a
careful

but did not trace their relations.

comparison

of

the

documents

OF
of a convict.

S.

IGNATIUS.

369

he takes ship

to Seleucia the port-town, where Arrived at Smyrna, he enjoys the society of Polycarp, formerly his fellow-disciple under the tuition of S. John. Here he receives delegates from the churches, and exhorts them to
for

From Antioch he goes

Smyrna.

second

his desire of

martyrdom
is

( 3).

As a reward

for their kindly

attention, he writes

letters

of exhortation to them.

Epistle to the

Romans
is

inserted to

show the

this point the of his letters ( 4). spirit

;

At

From Smyrna he

ship to Neapolis

hurried forward by his guards to Troas thence by thence by land through Philippi and Macedonia to ; Epidamnus, where again he embarks. The course of the vessel is

As they pass by through the Adriatic and Tyrrhene seas to Portus. Puteoli, he desires to land there, so that he may tread in the footsteps
this. At Portus he disembarks and his companions are met by 'the He entreats brethren who had heard the rumour of his coming. them not to interpose and rob him of his crown. Immediately on

of
(

S.

Paul
'

but adverse winds prevent

this

5).

Leaving

place, he

his arrival

he

is

carried to the amphitheatre.

is

It

is

teenth

'

day,

had prayed
ren.

that his remains

is

and the spectacle already drawing might not give any trouble
to

the great 'thirHe a close.

to the breth-

His prayer

granted.

The

beasts devour

all

but the more solid

as reliques

bones.
there

These are carried back

to Antioch,

and preserved

( 6).

This happened on the xiii Kal. Jan., in the consulship of Sura and His companions, who relate the facts, were comforted Senecio 11.
during the
saint.

night following by various appearances of the martyred They write this account to the Antiochene Church, that the very
is

day of the martyrdom may be religiously observed ( 7). Thus it appears that in these Acts the centre of interest
Antioch
is

Antioch.

the scene of the interview

and condemnation

at

Antioch

It will be seen also the martyr's remains are deposited and venerated. hereafter, that these Acts were probably written at Antioch, and that

their principal circulation at first

I

was

in this city

and neighbourhood.

have therefore called them the

2.

A?itioche?ie Acts.

of these documents likewise gives the date as the of Trajan, but the consuls are differently named, Atticus Surba9th year nus and Marcellus. Ignatius, the successor of Euodius as bishop of

The second

Antioch, is sent to Rome in custody of ten soldiers of the body-guard, He is taken through Asia, of whose cruelty he complains in his letter. and thence to Thrace and Rhegium ( 1). From Rhegium he sails to

Rome.

At

Rome

he

is

heard by Trajan in the presence of the senate.

IGN.

II.

24

370

ACTS OF

MARTYRDOM
him
;

The emperor attempts

at first to bribe

he

will

make him

high-

priest of Jupiter and share his sovereignty with him, if he will recant. Then ensues a long altercation between the Ignatius refuses ( 2).

emperor and the

saint, in

which the senate from time

to time joins.

Ignatius ridicules the myths of the gods and assails their morality. Trajan intersperses his part of the dialogue with arguments more powerful than words ; he threatens and inflicts a series of the most excruciat-

This interview extends ing tortures, but without producing any effect. The emperor ends by condemnover several long chapters ( 3 9). ing him to starve in prison three days and nights, that he may be

brought to his senses.

third

The

senate confirms the sentence

( 9).

On

the

day Ignatius

is

led into the theatre in the presence of the emperor,

the senate, the prefect, and the

is

Roman mob.
his faith.

At the

last

moment he

offered his release,

if

he

will

deny

He

refuses.

Two

lions

are let loose

upon him.
his flesh.

any part of

They crush him to death, but do not devour This was done, we are told, that his reliques
'

might shield from harm the city, in which Peter was crucified and Paul was beheaded and Onesimus was perfected' ( 10).
letters

But Trajan is dismayed at his own act ; and to increase his dismay, arrive from Pliny informing him how the innocent Christians

So he allows the press forward in crowds to suffer death for their faith. The Christian brethren deposit it in of the saint to be buried. body
a place where they can meet together safely from time to time to com-

memorate

his

martyrdom

( 11).

After this the writer adds the testimony of Irenaeus and Polycarp to the circumstances of Ignatius' life (tacitly borrowed from Euseb. H. E.
iii.

36)

and the whole

memoration
successor

the

closes with the

1st of

Panemus

(July)

and the nameday the martyr's of

is

mention of the

of the com-

Hero

( 12).

As
here
it

in the former case the interest of the story centred in Antioch, so

centres in

Rome.

In

Rome

the saint
is

heard and condemned

I

by the emperor ; at designated these the

Rome
Roman

his

body

preserved.

have therefore

Acts.

By

this designation

however

it

is

not meant to imply that they were actually written in Rome. They can hardly have been composed before the beginning of the fifth century at the very earliest ; and long before this time Greek had ceased to be the

There are some indications vulgar tongue of the Church in Rome. indeed, as I shall point out hereafter, that these Acts were written at
Alexandria
;

but,

the interests of the

whether intentionally or not, they are subservient to Roman Church.

OF

S.

IGNATIUS.

37 T

other.

These two Acts of Martyrdom are quite independent, the one of the They unite indeed in assigning the martyrdom to the 9th year
;

of Trajan
to

but in

all

contradictory to each other, agreeing only in the

the other details they are not only distinct, but main facts of a journey

Rome, an

interview with Trajan, and a martyrdom in the amphi-

theatre.

In the remaining three documents in which these two conflicting accounts are combined in different ways, the patch-work is more or less
apparent.

3.

The

clumsiest form of the

Bollandist Acts.

In

this

recension
Acts.

combined narrative appears in the little or no attempt is made to fuse

In the incidents at Antioch and is followed {Mart. Ant. 1 5),

the Antiochene and

Roman

the journey to Rome the former account with two unimportant exceptions in 1
to the see of
his

a notice giving the succession

guards

both

Antioch and a paragraph relating to the cruel treatment of these being insertions from the Roman Acts (see

As soon as Ignatius arrives in the metropolis, above, p. 367, note). the latter account is taken up and continued to the close {Mart. Rom.

Thus the end of the first document and the beginning of knocked off; and the two, thus mutilated, are joined The narrative at its joining runs thus 'Denique una die et together. ea nocte prosperis ventis usi pervenerunt ad urbem Romam et nun2

12).

the second are

tiaverunt imperatori de adventu ejus.'

This sentence

is

made up

of

rotyapovv iv

fjua rj/xepa
5,

koll

vvkti

rrj

avrfj ovptois dvi/Jiois Trpoayp-qaafxzvoL

[v.
1.

from Mart. Ant.

^oifxy'

followed by izapayivovTat

7rapyivovro] Zv

Trj

koI 7rpo<rr]veyKav
2.

tw avroKparopt
at

rrjv
is

a<fu!~Lv

avrov

from Mart.
Trajan

Rom.

The
first

result of this agglutination

utter incongruity.

got from the one place to the other does not appear. Ignatius has an altercation with him in both cities. The condemnation takes place twice over. The

appears

at

Antioch and then

Rome, but how he

editors of the Acta

Sanctorum can only explain this startling incongruity by supposing that some chapters have been displaced. Generally these Acts of Martyrdom are a corrupt rendering, first of the Antiochene, and
then of the

Roman

The day

of

commemoration

account, running off occasionally into paraphrase. is altered in the last paragraph to the
in accordance with the

Kalends of February
4.

Roman

usage.

The Armenian

Acts are a

mate the two

tion, as in the

narratives.

more The compiler

is

successful attempt to amalganot satisfied with agglutina-

former case, but aims at fusion.

He

strives to

work

in

24 2

37 2
all,

ACTS OF

MARTYRDOM

or nearly all, the incidents of both accounts, and yet to guard the From the Antiochene Acts he has taken the whole unity of the story. account of the interview with Trajan at Antioch, the to

journey

Rome,

Roman Acts. To the Roman Acts he is indebted for the lengthy altercation between the emperor and the saint, with the account of the tortures inflicted on the latter in the course of this examination. This portion of the story however he has transferred from Rome to
sion from the

and the martyrdom, borrowing here and there an incident or an expres-

Antioch, inserting

it

in the

and Ignatius
of the

as given in the

midst of the conversation between Trajan Antiochene Acts, and thus the
relate

incongruity

two interviews with Trajan at different places and two condemnations, has been avoided. Occasionally the compiler has inserted notices which have no counterpart in either the Antiochene or the Roman narrative, and these he
Acts,

Bollandist

which

perhaps

invented himself.
the
is

But with one or two exceptions (see below,

slight

p.

insertions

are

and unimportant.

The Armenian

373), version

unfortunately so edited that it is not always easy to separate the notices inserted by the editor Aucher from the body of the Armenian text which he had before him. One chapter ( 50), which gives an account of the authorship of this document, is described by Petermann as additamentum which
<

editoris';
v.

by

means Aucher,
chapter
it is

In this 24) takes him to mean. stated that the before the writer was translated from copy
(I.

as

Zahn

expression he probably
<

A.

p.

the Greek.'

know on

Aucher's own, we should be glad to what authority he made it. If we may judge from his
is

If this statement

language in his preface (see Petermann, p. 496), he had no authentic information on this point, but offers it as his own decided opinion. There is no reason however for its truth The amalgamaquestioning tion of the two narratives is much more likely to have been the work of a Greek compiler than of an Armenian translator.
1

This Armenian Martyrdom

is

made up

as follows

Petermann), 'Paulo ante... male pereant,' from Mart. Ant. 1, 2/Ap 8ia8ea^vov ... K a K <Z s dwoXovvrat: but the notice 1 etenim Evodium excepit is taken from Mart. Rom. 1 in 3 a paragraph is inserted from Mart. Rom. 1 (see above, p. 367, note); and in 5, where Mart. Ant 2 has <J S Sk Kard.
<
'

15

(PP-

497 55>

ed.

t^oVcdttov

Io-tt?

Tpaiavod,

it

substitutes <et ut stetit

coram Trajano

et senate,' in

order to account

for the senate taking part in the proceedings as represented in

Mart.
conei

The

hypothesis of Zahn
it

(/. v.

A.

p.

21), that

was translated from an

inter-

mediate Syriac version, has been sidered already.

OF

S.

IGNATIUS.

37 3

Rom., which is afterwards followed. In 4 it is worthy of notice that, whereas in one place Ignatius voluntarily goes to Trajan (after Mart.
Ant.
2
e/couo-icos rjyiro),

in

another he

is

represented as ordered into the

2

emperor's presence

(after

Mart. Rom.

UiXewzv

.do-axOfjvai avrov).

that Trajan succeeded Nerva) due to the redactor himself, if not to Aucher. 5 (P 55) <c u i et Antiochenorum ... christianismum,' from Mart.
(e.g.
l

There are

also amplifications

and explanations

Rom.

ttjv 'AvTio)(a)v ... et?

tov xpio-TiavKT/AoV.

(p. 505) 'Ignatius dicit, Deo vestitum ... malitiam daemonum,' from Mart. Ant. 2 lyvdruts ii-rrev Ov8ei<? Otocpopov ... KaraXxno eVi/?ovAas.

~ 35

(PP2

Mart. Rom.
avrov.

TO55

533)

'Utinam possem...ego
rjfxrjv
.

vice nam,' from

a7rei/u 7rpos

$, /3acri\v, olos re

ov

woOwv
'

But here again to prepare the way for the transition to the Antiochene narrative, we have an insertion in 34, etenim festinabat in Armeniam et ad Parthos,' taken from Mart. Ant. 2 o-irov8dovTa...
eVl 'Ap/xenav kcu YiapOovs.

In this portion of the Armenian Martyrdom

there

is

quam

also a long passage inserted ( 9, 10, p. 509) 'sicut et priuscrucifigeretur ... argillam illuminationi oculorum dabat inservire/

which is not found in either of the Greek narratives, and which contains an account of our Lord's miracles somewhat irrelevant to the matter in hand. So again 17 has no counterpart in either the Roman or the

Antiochene Acts.

46 (pp. 533 36 541) 'Traj anus dicit; Cruci affixum... festinabat deinde intrare in theatrum,' from Mart. Ant. 2 6 Tpa'iavbs u-n-ev'

Toy aTavpuiOivra
that

dirrj^Or} fxcra (nrovSrjs et?

to dfAcfuOtaTpov.

At the end
to the effect

of 41 the redactor
Ignatius
calls

has

inserted

a note of his

own

himself <-o<p6pos

in the superscription of all his

epistles.

46 (p. 541) et stans in medio populo dicebat ... panis purus,' from Mart. Rom. IO ecpr] 7rpos tov StJ/jlov apTOS KaOapos yLV(Dfxat.
'

47, 48
dixit.'

(pp. 542,

auctor

543) quum haec dixisset ... proverbiorum This portion of the narrative, the account of the actual
'et
in the

martyrdom and the reliques, presented the greatest difficulty fusion, since the two Greek narratives directly contradict each The redactor fuses them as follows
:

other.

Armenian.
1

Greek.

Et quum haec

dixisset,

KalTavTaei7r6vTo<savTovM.R.io.
outws
Oypalv
w/xots

bestiis

ferocibus
;

projiciebant

7rapa
6.

t<2v

eum

impii carnifices

dOioiv irape/3a\XeTo
suffoeopa/u,ov

M. A.

et accurrentes

duo leones

eV avTov

01 A-eWre? k<h

374

ACTS OF MARTYRDOM
Armenian,
Greek.
e eKaTepMV tujv fxepuiv Trpoo"7Teo-6vTS
a.7T7rvL^av p,6vov,

cabant

beatum, et absumserunt sanctum corpus ejus,

et

ovk Wtyov Se av-

tov twv

o~apK<x>v 1VI.

R.

10.

implebatur desiderium ejus

scripturae

ok TrapavToi tov ayiov pcaprvpos

"\yvariov TrX-qpovcrOat ttjv iit$vp.iav

secundum dictum divinae

quod desiderium justornm acceptaEtenim volebat ut absubile est. meretur a bestiis et non molesta
fieret collectio corporis ipsius
fra-

Kara to yey papipievov iiviBvp.ia

Si-

KaiOV $KT7],
cf><ov

Xva pLTjOCVL

rwv aSeA-

iirayOr/s Std T^s o~vXXoyrj<; tov

Xeaj/dvov yevrjTac, /cantos cpOdaas iv

rfj

tribus

et

secundum desiderium

iTTUTToXfj rrjv
re/Vei'tocriv.

iStav iive6vp.ci

ye-

promtitudinis ejus itidem et fecit Deus. Etenim quum absumsissent

bestiae totum corpus sancti, paullum quidquam e magnis ossibus reli-

vio-Qai

pcova

yap

to.

rpa~

XyrcpoL tcov
TrepteXtLcpOr},

ayioov

avrov
eis

Xet\(/dvix)v

artva
-

rr\v

'Avrto-

^eiav aTreKO/xto

^
M.

koX iv

Xrjvti)

Kareiv

querunt,

quod postea abstulerunt in Antiochenorum urbem, thesaurum

in

reOr), Orjcravpos aTi/x/^TOs V7ro ttjs

rco pLaprvpL

xapcros

rrj ayia. iKK.XrjO~La

incomparabilem

testimonium

KaTaXetcpOevra

A.

6.

gratiae sanctae ecclesiae relictum.' 'Sed tunc conventum instituentes sancti fratres qui

ol 8e

Kara

rrjv

Pwpirjv a8eA.<oi,

Romae
ipsius

erant,

0I9 K.al 7reo"ra/\./<et a)0"re pvq irapaiTr)<ra/jLvovs

quibus

et scripsit

beatus

ut

impedimento
proposito,
et

fierent

non bono

avrov rys 7ro6ovp,evr)s ptap-

rupias aTrocTcprjcrai eX7Tt8os, Xaj36vT9 avrov to

crco/xa aTreOevro \iv tottw] egov avpoiL op.zvovs atvetv tov
>

tollentes

reliquias

sancti posuerunt in loco

in

quodam, quo accidebat congregatis una

evua

rjv

eov Kal tov Kvpiov

ypajjv *lr]o~ovv
11.1

laudare

Deum

et filium ejus unige-

XpicTOv Kal to ayiov

iirt

7rvevfxa [vv.

nitum

et

sanctum spiritum
etenim
et

in

me-

rfj

TeXcitocret

tov ayiov
'

iirio-KOpLV7]pL7)

moriam decessus
martyris;

sancti episcopi et

TTOV KGU piapTVpOS 'lyvaTlOV

memoria jusproverbiorum

yap

SiKauov

//,ct'

iyKiopLtuv

M.

torum
auctor

cum
dixit.'

laude,

R. n.

Thus
the

in this section the

in

two main points

which

it

Antiochene story is followed as regards the differs from the Roman the devouring of

body with the exception of the harder bones and the translation of At the same time portions of the Roman the reliques to Antioch.
story relating to
(i)

both these points are introduced with modifications,

The

wild beasts in the

Roman

story are

said

to

'crush

him

to

death only' {d-Ki-nviiav pcovov), this mode of death being invented to account for the body being preserved whole. The incident of the

OF
'crushing'
is

S.

IGNATIUS.
is

375
omitted,
the the

retained, but the qualifying adverb 'only' (fxovov)

(ii)

and

the beasts proceed to devour the body,

reliques

and gatherings of the Roman brethren

The deposition of to commemorate

;

but the account is martyr are also adopted from the Roman story introduced by the words 'sed tunc/ to show that this was only their temporary resting-place, prior to their translation to Antioch,
'et dum nos noctem...Januarias,' the account of the appearances of Ignatius to his friends on the night after the martyrdom, from Mart. Ant. 7 eyeVero Sk ravra ... fxaKaplo-avres toV

49

(pp.

543

545)
is

aytov

but the date

is

section; the day

to suit the

altered from

Armenian
is

transferred from the beginning to the end of this xiii Kal. Jan. to ix Kal. Jan. (apparently Calendar) ; and the names of the consuls are

omitted.

(P-

545)

an addition of the

editor, as already stated,

51 (pp. 545, 547) 'Novit ejus martyrium ... gavisuros esse,' from Mart. Rom. 12 olSev Se avrov McpeXrjOjjo-to-Oe, the passage of Eusebius
.
.

containing the
natius.

testimony

of

Irenaeus

and Polycarp respecting

Ig-

verba Polycarpi addit Eusebius Illud qui 5 2 (P- 547) runs 'Pone dem, quod de sancto Ignatio erat et martyrium ejus hucusque ; excepit This corresponds to Mart. Rom. 12 episcopatum Antiochiae Heron.' tovto 'lyvaTLov to fxapTvptov "Hpwv, where however the name of Eu.

sebius

is

not mentioned.

The

editor then continues 'At

pone has

Eusebianas sectiones rursus profert collectio [i. e. Actorum] tanquam ex The words which follow are an amalgamaore genuini auctoris sic'
tion
' :

Memoriam Deo

dilecti et pro-

/cat

ecrriv

7/

ixvrj/xrj

rov OeocpuXe-

bi athletae Ignatii in Hrotitz

sis

men-

<ndrov koi yewatov [xaprvpos

vplv Kal

Tym-

die primo

[secundum Graecos

TLovfjLTjvlTrave/jnoveofxrjvtaM.R. 12.

Decembr. 2o]manifestavimus vobis et diem ut tempore martyrii congregati participes fiamus

...

ifpavepwaa/xiv

rrjv rjfiepav

kou rov ^povov y Iva

Kara rov Katpov

in sae-

rov p.aprvpiov o-vvayo/xtvoL koivwvwp.ev...et<s

cula saeculorum.

Amen.'
(i.e.

alwvas.

dfx-qv

M. A.

7.

This date,

1st Hrotitz

July), taken

from the

Roman

story, is

ix Kal. Jan., modified from quite inconsistent with the previous date, tne Antiochene.

5.

The

two

documents

last

mentioned, while combining the

incidents but stories, appropriate not only the The Acts which bear the name of these narratives. the very language

Antiochene and

Roman

376
of

ACTS OF

MARTYRDOM
1 .

With the Metaphrast use the materials much more freely a higher literary aim, the author recasts both the diction and the incidents, toning down the ruggedness of the one and rejecting the more

Symeon

it

But though he alters without scruple, revolting features of the other. is easy to trace the influence of one or other of the independent
Like the throughout the main part of his composition. author of the Armenian Acts, he borrows the dispute with Trajan from

narratives

Roman story and transfers it in like manner to Antioch. The discussion however is much curtailed, and the tortures are omitted.
the

At the commencement he introduces the story that Ignatius was the whom our Lord took up in His arms and blessed ( i); and at the close, where he mentions the translation of the reliques from Rome to Antioch ( 24), he seems to be recalling the language of S. Chrysostom in his panegyric on the martyr {Op. 11. p. 600 b, ed. Bened.). With these exceptions, he does not appear to employ any other sources
child

of information but the two independent Acts of Martyrdom, which he

amalgamates.

Our first impulse is to suppose that the Metaphrast had before him not the two independent narratives, but the same combined narrative which the Armenian translated from the Greek into his own language.

The

discussion on the

name

eo</>opos

from the Antiochene story

is

interrupted in the same from the Roman story ;

way by interposing the altercation with Trajan and in the account of the scene in the theatre

features derived from both narratives.

this
first

and the disposal of the reliques there is a similar juxtaposition of But a closer examination dispels

story,

The Metaphrast preserves portions from each impression. which are not found in the combined narrative of the Armenian
Thus
for

Acts.

sponding to
k.t.X.

example these last-mentioned Acts have nothing correand lb. tl Se yy/xets 01 crol Sokov/xzv ; of the Metaphrast, which are adopted and adapted from Mart.
4
kou tl l(TTi 0eocfi6po<;
;

Ant.
is

2, or again to 27 aVovo-as Se 7roAAa k.t.A. of the Metaphrast, which taken from the account of Pliny's letter to Trajan in Mart. Rom. n.
is

Nor again nian Acts.

Thus

the sequence the same in the Metaphrast as in the Armein 4 of the Metaphrast we have in close proximity
ovv 6 iv avT(Z tov Xpio-7-oV JUvoLKrjau) k.t.X., and 6v ct /cat auros
en)
7repL(f>po)v
7reyi/cos
...
;

two pieces of conversation,

<f>r)(TL,

vat,

yiypairrai yap'

p.ovt-

fAWTtpa,
1

which appear

at

an interval of 30 chapters and in the reversed

tions

It

the

A cts

did not seem worth while to reprint of the Metaph rasi in the present

of Cotelier,
(p.

Dressel

350),

Petermann (p. 472), Zahn (p. 316), and

value.

volume, as they have no independent They will be found in the edi-

Funk

(11. is

p. 246).

The

text of this last

edition

founded on fresh collations.

OF

S.

IGNATIUS.
(

377
It

order in the Armenian version

36,

and

6).

seems probable
diffe-

therefore that the Metaphrast fitted together the two stories for himself;

but

if

he used a combined narrative,

it

rent from that which was in the hands of the

must have been somewhat Armenian translator.

It remains to enquire whether either of the two Acts of Martyrdom, which alone have an independent character, the Antiochene and the

Roman,

deserves any consideration as regards historical

credibility.

And

here

we may

at

once dismiss the

Roman

Acts, for internal

evidence condemns
tortures inflicted

this

work

as a pure romance.

The exaggerated

attributed to
all alike

on the saint, the length and character of the discourses him, and the strange overtures made to him by the emperor,

are fatal to the credit of the narrative.

He gives is not even consistent with himself. the year of the emperor's reign and the names of the consuls at the The one date is irrecontime of the martyrdom ( 1, see the note).
Moreover, the writer
cilable with the other.

He

states also that letters reached Trajan from

The receipt of these letters is represented Pliny after the martyrdom. as following so immediately on this event, that they influence the emThis statement again cannot peror in the disposal of the body ( 11). be harmonized with either of the dates given in the opening chapter.

The

year of the emperor's reign points to a. d. 106, or 105 at the earliest; the names of the consuls give a.d. 104: but the proconsulship of Pliny in Bithynia, and the consequent letters respecting the Christians, cannot date before about a.d. 112 (see below, p. 393 sq).

Nor

is

there any reason

earlier

for

supposing that
or
tradition.
sq),

founded on an
deavoured
fails to

writing

to

show
first

this (/. v.

A.

p.

31

this document was Zahn indeed has enbut his evidence to my mind

establish his point.

(1)

His

witness

an account of the

letters

Eusebius (H. E. iii. ardore patiendi, cum rugientes audiret leones, ait, Frumentum Christi sum ; dentibus bestiaram molar > ut panis tnundus inveniar. Passus est anno decimo (v. 1. undecimo) Trajani: reliquiae corporis ejus Antiochiae jacent extra portam Daphniticam in coemeterio.' So at least this In like manner our father's text is read in the common editions.

This father (Catal. 16), after giving is taken altogether from esset ad bestias, 36), adds; 'Quumque jam damnatus
is

Jerome.

of Ignatius which

378

ACTS OF MARTYRDOM
1

to Ignatius ( 10), when he is martyrologist ascribes these same words And in the amphitheatre and sees the wild beasts let loose actually
.

as

Antioch from a.d. 373 onward and held intimate relations with the Antiochene Church, it is argued by Zahn that he derived this tradition from Antioch itself, where also he learnt

Jerome was several times

at

about the burial place of Ignatius. But what was Jerome's position with relation to Ignatius ? There is no evidence that he had ever seen the Ignatian letters. He only twice The one quotation elsewhere quotes or attempts to quote Ignatius.

(Comm. in Matth. i. 1, Op. vn. p. 12) is a stock passage from Ephes. 19, and occurs in a work of Origen Horn, vi in Luc. 1 {Op. in. p. 938),
p.

The other {adv. Pelag. iii. 2, Op. 11. a mere blunder; for the words which he ascribes to Ignatius belong to Barnabas, and here again he probably owed the quotation to In this very notice of Ignatius Origen, misnaming however the author.
which Jerome himself translated.
783)
is

in the Catalogue
life

and

letters

from Eusebius

he borrows the whole of the preceding account of the but even thus he falls into a strange ;

blunder.

iSiws re t<3 Tttvny? Trporjyovfxivii) IIoAvKap7ru>),

Misled by an expression of Eusebius {rfj ^fxypvaimv eK/cA^crta, he identifies the Epistle to

the Smyrnseans with the special letter to Polycarp, and consequently quotes as from the latter a passage which Eusebius gives as from the former {Smym. 3). When therefore we find that his account of the saying

of Ignatius in the amphitheatre has likewise a parallel in the narrative of Eusebius, which he might easily misunderstand so as to bear this
sense,
this

we are led perforce to conclude that here also he was indebted to same source. The words of Eusebius are And Irenseus also knows of his martyrdom and makes mention of his letters, saying thus As one of our own people said, when he was condemned to wild beasts for his testimony {fiaprvpiav) to God ; I am the wheat of God, and I am
'
:
:

ground
bread.'

{dXrfOofxai)

The
it;

by the teeth of wild beasts, that I may be found pure saying occurs in Rom. 5, whence Irenseus doubtless de-

rived

ciently

ambiguous

but the language of this father, though not incorrect, is suffito mislead one unacquainted with the letters, and
if

Jerome accordingly,

the

common

text

be correct, has transferred the

it

saying to the time of the martyrdom, embellishing

1

with a rhetorical

Pearson (Vind. Ign.

p. 189)

suggests

that

Jerome did not really mean to ascribe these words to Ignatius at the time of martyrdom ; but if we retain the com-

view untenable. With more cogency Pearson urges (pp. 189 sq, 610) that it does not matter what Jerome meant, since his information is derived at second
this

mon

text,

which Pearson had before him,

hand from Eusebius.

I agree with

Zahn

(p. 32) in

considering

OF
flourish of his

S.

IGNATIUS.

379

text appears to
this

own, 'quum rugientes audiret leones.' But the correct be 'et ardore patiendi rugientes audiret leones,' and

probably means that in his eagerness for martyrdom the saint The author of already heard by anticipation the roaring of the lions. these Roman Acts, who likewise had Eusebius before him, ihough not

unacquainted with the epistles themselves, has made the same mistake which Jerome is supposed to have made. The second passage, to which Zahn refers, is taken from the (2)
panegyric of Chrysostom on Ignatius. 'Therefore that all the inhabitants of
in deed,

The words

Rome

of Chrysostom are might learn these things

God

allowed the saint to be martyred (reAeiw^vai) there.

And

that this

was the reason,

will

from the very manner of his death. tence of condemnation (jrjv KaTaSi/caovo-ou/ eSe^aro ij/rjcpov) outside the walls, in a dungeon (kv fiapdOpu), nor in a law court, nor in any corner; but in the midst of the theatre, while the whole city was seated overhead, he underwent this form of martyrdom (rov rov [xapTvpiov TpoVoj/), wild beasts being let loose upon him that he might erect a trophy
against the devil before the eyes of all, etc. (Op. 11. p. 599).' These words are taken to mean that the actual conviction of the saint took place This interpretation at Rome, as represented in the Roman Acts.

make good (tovto 7tio-t<oo-o/u.cu) For he did not receive the sen-

seems
as
this

to
is

me
1
.

to

be more than doubtful

if
it

in a highly rhetorical passage

But even

were
his

correct, the

show
Trail.

that

Chrysostom drew

as the author of our Acts did.

3,

expression KaTaKpcros (Rom. 4, Ephes. 12) is most naturally interpreted to mean that the conviction had already taken place ; but this inference that the final sentence had been pronounced is not quite certain, and the fears else-

own The

passage would only inference from the letters, just

where expressed by Ignatius lest he should be robbed of the martyr's crown by the interference of the Romans might easily suggest the opposite conclusion, as it has done to some modern critics. Nor can any inference, I think, be drawn from another passage of

Chrysostom (p. 600 a), He considered the mouths of these (the wild y^epwrepa) than the tongue of beasts) to be much less savage (iroXXto
'
. . .

the tyrant.

him
1

reasonably too (kcu /xaAa cikotws); for while it invited There are to gehenna, their mouths escorted him to a kingdom.'
expression
rrjv

And

The

KaradiKa^ovaav

the former Tpbirov virefxeive, suggests

ing.

meaneicei

eSe^aro

\f/rj<pov is

as applicable to the exe-

Moreover the preceding words,

have no reference

cution as to the delivery of the sentence ; and the expression which balances it in

TeXeiudrjvcu, e avrov rov Tpoirov rrjs re\evrrjs,

at all to the trial,

the antithetical clause, rov rot ftapTvpiov

but refer solely to the actual martyrdom.

380

ACTS OF MARTYRDOM

indeed passages in our Acts ( 2, 5) lo which the allusion might conBut this contrast between the temporal and the veniently be referred.
eternal tortures was an obvious commonplace of martyrologies ; and the threats and blandishments of a tyrant were almost a necessity in such a scene. The elements moreover of Chrysostom's rhetoric are

found in the language of Ignatius himself, Rom.

'

5, 6, 7,

where he

defies

the present tortures for the sake of the future kingdom and denounces the attempts of the prince of this world' to corrupt his mind and divert

him from

his purpose. Zahn's third argument is built on a coincidence with the spurious (3) In the Acts of Martyrdom ( 6) Ignatius, Epistle to the Antiochenes.

obedient to rulers addressing Trajan, describes the Christians as whereinsoever the obedience is free from peril' (v7roTao-o-ofxivovs apxovo-tv
iv

'

oh

aKtVSvj/os
( 11),

-q

vTrorayrj)',

while to the Antiochenes he

is

made

to
is

write
free

'Be ye obedient to

Caesar, whereinsoever the obedience

(tw Kaurapi v7TOTayr}T. iv ol<s (Iklv&vvos r\ vnonxyrj). Such a coincidence of course cannot be accidental; and Zahn supposes that
peril'

from

puts aside the alternative soluthat the writer of the Acts took the saying from the spurious tion, epistle, arguing that the martyrologist is only acquainted with the Epistle
to the

the saying in these Acts and the derived from a common tradition.

injunction

in the letter

were both

He

Romans
to

of the seven older

letters,

and

that therefore

we cannot

suppose him
epistles.

Now

have had any knowledge of one of the later and spurious it is true, that he does not elsewhere betray any distinct

acquaintance with any other Ignatian letter besides the Epistle to the Romans; but his subject matter naturally led him to quote this and
this only.

The same

is

the case also in the Mensea and elsewhere,

whensoever writers are especially concerned with the martyrdom and In such cases the argument from silence the facts connected with it.
"Apavres ovv diro 'Frjytov); and the name of this same place occurs in one of the spurious epistles (Philipp. 15 <jwrvyu>v irzpX 'F-rjyiov), but no where else (so far as 1 remember) in connexion with the history of Ignatius. More-

But I observe that ceases to have any value. tioned by our martyrologist ( I 7ri rrjv pa.K7]v

Rhegium
kcu.

is

twice

men-

'FtjyLOV, 2

over in these Acts and in

place

the spurious

named between

and Rome to Zahn overlooks,

same limits Thrace the West. But more important

the
This, I think,

epistles alike

it

is

the

only

or Philippi to the East,

still

is

the fact, which

that our martyrologist quotes the Epistle to the

is

Romans
where

from the interpolator's recension.

clear

from

Ignatius says, ov yap tov vvv dya7roj alQva, aAAa tov vircp kcu dvaa-TOLvra XpicrroV, compared with a passage in Rom.

ip:ov d.7ro6avovTa
6,

which stands

OF
in the Oeku) rov 81

S.

IGNATIUS.
tprfrd
is

38 1

genuine Ignatius Ikzlvov but tffjLas arao-Tavra,

yjjxiov

rov virep >)pv d-rroQavovra, ckcivov

rov vrrep

dirodavovra

kcli

read by the interpolator eK&vov t,rjrco avacrravra. Moreover in other passages

our martyrologist reproduces expressions that were first inserted into the Epistle to the Romans in the interpolator's recension, though they

have also crept into the text of the genuine Ignatius

e.g.

in later authorities;

COmp.

ovre /?ao-iA.eia? Kooyu/oys icpU/xat with

lb.

Rom.

fxrjSkv e7rt-

Ovpziv kovixikov,

tl

yap

oic^^XrjOrjO'OfxaL

iav rov Koap.ov

6\ov Kephqaw
k-.t.A..,

rrjv 8c x^vyrjv puov t,rjp.LO)6o)

with

Rom.

6 tl yap locpeXelraL dv6pa>7ro<; iav

30
0*77?

with pikv Trpoo-Kaipos 6 8e atcovio?

///>}

Rom.

3 ra yap (3\e7r6p.eva

Trpocr-

Kaipa ra 8e

/?Ac7ro/xva attovta,
7

10 atro? yap
t,o)yjs...Kai

Icttiv dOavacrias /cat 7ro/xa

alaiVLOv

with Rom.

dprov

nop.a...devvao<; fay.

It

is

worthy of notice also that the rare word aAw7ro9 occurs both in these Acts 10 and in Ps-Ign. Antioch. 6 (though only as a various
reading),
4,

and

that 2 Cor.

vi.

14 sq

is

quoted both by our martyrologist

and
But,

in Ps-Ign. Ephes. 16.

if this

mance,

As
since

narrative must be relegated to the region of pure ropossible to determine the place or time of writing? regards the place, our first impulse is to attribute it to Rome,
is it is

Rome

But inasmuch as there

the centre of interest in the story (see above, p. 370). is every reason to suppose that the Greek is the

document, and it is certain that the Roman Church had ceased to speak Greek commonly long before this narrative can have been written, this hypothesis must be abandoned. Certain indications seem to me to point directly to Egypt, and therefore
original language of the

probably to Alexandria, as
is

its

birth-place.

The

date of the anniversary

Macedonian, and therefore Alexandrian, given according nomenclature of the months as the 1st of Panemus (for there can be little doubt that this was the original form of the notice, and that it has been altered to Dec. 20 in some authorities to conform to the later
to

the

Greek

festival

of the

martyrdom).

There

is

good reason

also

for

believing that this day, the 1st of July, corresponding to the 7th of the native Egyptian month Epiphi, was the day assigned to Ignatius in the Egyptian calendar, which in this respect differed from all the other

known

calendars whether Eastern or Western.

Again, the emphatic

attack on the animal worship which prevailed in Egypt ( 4) seems to show a local interest in this form of paganism, just as in the earliest
Sibylline Oracles,

which emanated from Egypt, we

find the

menon

(procem. 60

65,

70

sq, hi.

29

sq, v.

77, 278 sq).

same phenoLastly, we

find this narrative

translated

hand the Antiochene

Coptic, whereas on the other of the martyrdom does not appear, so far as story
into the

382
we know,
relations
to

ACTS OF MARTYRDOM
have found
its

way

into the native Egyptian Church.

The
to

between Alexandria and

Rome

were

sufficiently

close

account for the circulation of these Acts in the Western Church, while
for

the special prominence assigned to Rome in the narrative would secure them a favourable reception there. To account for this prominence

no recondite motive need be sought. A romance writer, founding his on the single fact that Ignatius was martyred at Rome, would naturally assume that his trial also took place in the metropolis and The one inference which may that his reliques were deposited there. be safely drawn from this treatment is the complete isolation of the writer from the influences of Antiochene sentiment and Antiochene
story
tradition
1
.

The time of writing can only be determined The writer is evidently acquainted with the
Eusebius.
fXTa. e7TtjiteA.e(rTaT'^s

within very rough limits.

Ecclesiastical History of

Several facts and expressions in the opening chapter (e.g.

tppovpuiv <f>v\aK7]S, airo %vpia<i
kiri

Trjv

'Pw/xa/W

7roA.1v,

rrjs ets

toV XoiotoV eVeKa [xapTvpias, Sta

T175 'Acrta?)

are taken from this

father's account of Ignatius {H. E. iii. 36); and the notice of the correspondence between Pliny and Trajan, together with the testimonies from Irenseus and Polycarp and the name of Ignatius' successor, at the close, is derived from the same source (H. E. iii. 33, 36). More-

over, as

we have

seen, there are

good reasons

for believing that the

writer

was acquainted with the interpolated recension of the Ignatian Epistles, which probably belongs to the latter half of the fourth century

These facts furnish us with a and cannot well have been earlier. terminus a quo. For the terminus ad quern, the Coptic papyrus at Turin may perhaps prove an important witness; but of its probable date I am
not able to say anything. Failing this, we have recourse to quotations and references ; and here our earliest witnesses are Latin writers. The
(t a. d. 875) is largely before him, not in its original form, but in the combined narrative of the Bollandist Acts. This is also the case with other Latin Martyrologies of the 9th cen-

account of Ignatius in the Martyrology of

this

taken from

story.

Ado Ado however had it

tury
1

and

later,

such as the so-called Bede and Usuard.

We

must

Any one

writing at the close of the

4th century or after, if he knew anything of Antioch, must have known that it

Antiochene tradition point not to the Colbertine [i.e. Antiochene in my nomenclature], but to the

Vatican

[i.e.

Roman]
;

claimed to have the reliques of Ignatius. This consideration seems to me to be

decisive against the conclusion of Zahn A. p. 53) that all traces of a fixed

Acts.

The

tradition
it
is, it

may be

worthless

but, such as

must be looked

for

altogether in the former.

(/. v.

OF
therefore

S.

IGNATIUS.

38 1

allow

time

for

its

combination with the Antiochene Acts

and for translation into Latin before this date. The corresponding Greek witnesses are later. The Mencea for Dec. 20 show a knowledge of the

Roman as well as of the Antiochene Acts but whether were used separately, or in a combined form, may be open to they question. Zahn (/. v. A. p. 28) argues from the expression onS^pots ovvi
;

(p. 143, ed. Venet. 1863), that the compiler must have used the same combined narrative which is preserved in the Armenian version. The Armenian Acts ( 31) also introduce the epithet ferrets tmgulis, where the Greek has merely rots owl ( 9). But this inference from the insertion of a single obvious word is not conclusive. In 4 this same
is supplied by the Coptic, version. In the Menology of Basil Porphyrogenitus also (circ. a. d. 980), under Jan. 29, a knowledge of these Acts appears {Patrol. Graec. cxvn. 284, Migne). The Laus fferonis

epithet

is

another and probably an earlier witness

but of

its

date

we have no

to the author of the spurious and interpolated Ignatian letters (Ign. et Pol. Ma?'t. p. 131). It has seemed hitherto to be a sufficient answer to this hypothesis that the
it

evidence.

Ussher was disposed to assign

Laus

Hero?iis,

existing only in Latin,

in this language

(Zahn

/. v.

A.

p. ^8).

was probably written originally But the discovery of a Coptic

not very probable that a Coptic version would be translated from Latin, and we are led therefore to postulate a
It is

version alters the case.

Greek
it.

original.

Ussher's hypothesis however has nothing to

recommend

might with greater plausibility urge that this document proceeded from the same author as our Acts, to which it is attached in
'

We

the Coptic version. But however this may be, the writer seems to be acquainted with our story ; for he speaks of Ignatius as confounding On the whole we may say that these Trajan and the senate of Rome.'

Roman

Acts cannot well have been written before the

later

fifth

century,

and probably were not written

than the

sixth.

The

claims of the Antiochene Acts deserve greater consideration.

Their substantial genuineness has been maintained by Ussher, Pearson,

and Leclerc, among earlier critics, and by a considerable number of more recent writers. But the objections which have been urged against them of late, more especially by Uhlhorn {Die Ignatianischen Briefe p. 248 sq) and Zahn (/. v. A. p. 41 sq), must be felt to have the greatest weight and the only question which can now be seriously entertained
;

is

whether

though
some
fact.

incorporated

earlier

they may not have spurious in their present form and authentic document and thus contain a
will

residuum of

This question

now be

considered.

384
1.

ACTS OF MARTYRDOM
The
internal evidence
is

decidedly adverse to their claims to be either wholly or in great part. regarded as an authentic document,

The

difficulties

under

this

head are as

follows.

These Acts are not consistent with themselves. They give the (i) the martyrdom occurred ( 2), and the names year of Trajan in which But the two are not easily reconof the consuls for the year ( 7). Still no cilable (see the note on 7 %vpa kox Scve/aWos k.t.X.). stress can be laid upon this discrepancy, since the names of the
great

consuls might easily have been a later insertion. They contradict the genuine Epistles of Ignatius. Eusebius (ii) has rightly inferred from the letters that the martyr was carried over-

land through

Asia

Minor (H. E.
he
is

hi.

36

ttjv

Sl

'Ao-tas dvaKOfxiSrjv...

followed by the author of the Roman 7roLovfxevo<s) ; and But these Antiochene Acts state that he set sail from Seleucia Acts.
in this

the port of Antioch,

and went by sea

'

straight to

Smyrna

( 3).

This

Thus statement conflicts directly with several notices in the epistles. even those churches which did not in one passage says that Ignatius
lie

on

his route

went before him from

city to city'
is

(Rom.

9).

As

the

letter is written

from Smyrna, the expression

wholly irreconcilable with

the sea voyage of our martyrologist (see the note, p. 232). Again, writing to the Philadelphians, he speaks of certain things which hap-

pened when he was among them

(P/iilad.

is epistle a personal visit to Philadelphia

7), and throughout this implied (see above, pp. 241,

Moreover and sea'

251, 265, 266, 267) ; but for such a visit the sea voyage leaves no place. in a third passage {Rom. 5) he speaks of travelling 'by land

an

expression
if

which

is

explicable

indeed,

but

appears

somewhat
of
the

strained,

we adopt the account of our Antiochene Acts

(see the note p. 211).

And

generally

it

may be

said that the incidents

journey, more

from

the different

by

this

of the delegates especially churches, are involved in the greatest difficulties sea voyage. Another point of conflict with the letters is
the

movements

In the epistles Ignatius apparently makes the notice of Polycarp. the acquaintance of Polycarp for the first time (Polyc. 1); in our Acts

on the
disciples

other

hand they are

S.

represented

as

having

been fellow

gone by ( 3). Again, the notices of the persecution in the two documents are not in harmony. In the the Churches of Asia Minor appear to enjoy quiet, and even epistles to the Church of Antioch peace is restored while the saint is still on

under

John

in years

his journey (Philad. 10,

Smyrn.

11, Polyc.

7).

But

in

our Acts the

It is a resolute determipersecution is coextensive with the empire. nation on the part of Trajan to crush the Gospel, as he had already

OF

S.

IGNATIUS.

385

crushed the Dacians and Scythians, as he intended shortly to crush the Parthians ( 2).
(iii)

Not

less irreconcilable are

the incidents in these Acts with

external history. History is silent about any visit of Trajan to Antioch, or any expedition against Parthia, at this time. His actual campaign the Parthians, on which occasion he made a long sojourn at against

Antioch, took place several years later than the date assigned to the martyrdom in these Acts, whether the year of Trajan's reign (2) or the names of the consuls ( 7) be taken to determine the time. In either
peror's earlier

case the time of the martyrdom falls in the interval between the emcampaigns in the North and his later campaigns in the

East, during which interval he was residing in Rome and Italy, and So busying himself chiefly with public works (see below, p. 407 sq). also the account of the persecution, to which I have already referred,
is

too far removed from the actual occurrences to have proceeded from

It is equally irreconcilable a contemporary writer, however prejudiced. with Trajan's own rescript to Pliny, in which, so far from entertaining this dogged purpose of stamping out Christianity, the emperor

a temporising policy, being desirous as far as possible to minimise the judicial proceedings against the Christians, and with the account of Eusebius, who correctly describes the sufferings of the
betrays
believers under Trajan as confined to particular localities

and due

to

popular excitement

(If.

E.

iii.

32 [AtpiKws

/cat

Kara

7roA.i<?

e aVao-racrecos

Moreover, the language used from time to time is such as a contemporary writer could hardly have employed. The opening chapters for instance, giving the political events which form the setting of
(iv)

the narrative, are conceived altogether in the manner of a historian contemporary, addressing conwriting long after the occurrences.

temporaries, would not have introduced this elaborate statement which was superfluous alike for himself and for his readers. The same remark Here the inconapplies also to the notice of the reliques at the end.

The document professes to be a narrative written by companions and eye-witnesses ( 5, 6, 7) soon after the event for the sake of certifying their readers apparently the members of the Antiochene Church as to the exact date of the martyrdom, that so
gruity reaches a climax.

writers
right their

and readers might all meet together and keep the festival on the But under these circumstances why should they tell ( 7). readers that only the harder bones had been preserved, and that
day
(

these 'had been carried back to Antioch and deposited there in a sar-

cophagus as an invaluable treasure'

6)?

Later ages might be

25

in-

IGN.

II.

^86
terestecl in

ACTS OF

MARTYRDOM
it

such information, but to the persons addressed

was quite

superfluous.

are these Acts discredited by their internal character alone. The external testimony is notably defective. Not a single witness to their existence has been adduced till the close of the sixth century.
2.

Nor

They were unknown

Eusebius who, as we have seen (p. 384), corto Smyrna, thus contradicting the story of rectly sends Ignatius by land main features. Moreover Eusebius says nothing our Acts in one of its of the altercation with Trajan, of whose intervention he betrays no
to

knowledge.

Lastly

when he has occasion

to

mention the account of

Polycarp's martyrdom, he speaks of it as the earliest written narrative of the kind with which he was acquainted (H. E. iv. 15 avayKatoraxov
8e
axiTov

to

riXoq

tyypd<f>ai<;

rjh-q

<f>ep6fxevov

rjyovfiai

Setv

^V^V

T^ s
this

lo-roptas KaraOicrOat).

We

cannot but

infer

from
'

his

language on
'

occasion that if he had likewise had this Ignatian martyrology in his to insert hands he would have felt an equally strong necessity Nor again does it appear to have been known at extracts from it. Antioch at the close of the fourth century for Chrysostom in his panegyric on S. Ignatius makes no use whatever of its incidents, but on the
;

contrary assumes, like Eusebius, that the saint journeyed to by land (cu Kara tt]V oSov 7roXe/.s...t7r/jt7rov k.t.X., ravra
7rd<Tav 7rdA.1v, rats iv

Rome mainly
StSdcrKiDV

Kara

tw

juetrw Kei/xevcus 7roAe(7tv a7raaais Si8a<r/<aA.o9 k.t.A..),

though his language is not so explicit on this point as the historian's. This father does indeed mention the translation of the martyr's remains from Rome to Antioch (p. 600 b) of which Eusebius says nothing

and here
or false,

is

a point of coincidence with our Acts

but

this,

whether true

must have been a vulgar tradition of the Antiochenes quite Nor again is there independently of any written sources of information. any reason for supposing that Jerome ( Vir. III. 16) was acquainted with
this narrative.
at

He too, like Chrysostom, mentions the reliques as being but inasmuch as he speaks of their lying in the Cemetery outside the Daphnitic gate,' he must have derived his information from
Antioch
'
:

some independent source, probably from oral tradition. Nor can any inference be drawn from the fact that Jerome uses the expression 'quum jam navigans Smyrnam venisset'; since he, like the author of our Acts, would independently assume that Ignatius was conveyed to Smyrna in the easiest and most usual way, though a more careful reading of Eusebius, whose text was before him, might have saved him from the
error.

The

first

coincidence of any value appears in Evagrius

who wrote

at

OF
and deserves
time
also,'

S.

IGNATIUS.
is

387
The
notice
1 .

the close of the sixth century, and this

is

explicit enough.

significant

to

be given

at length

'At that
1

writes

Evagrius,

'the

divine

Ignatius

(as

Evagr. H. E.

i.

16 Tore

/cat

'lyvdrios

this city.

Hence

the erroneous heading of

6 decrvecrios, u>s 'ludvvrj Tip'VriTopi

cvv ere-

pois laToprjTai, eireidr}

ye ws efiovXero rdcpov
ecrx^wsyacrre-

the chapter, "07rws 6 deo<popos 'lyvdrios e/c "PibpLrjs dva.Ko/Aicr6els irapd Qeodoaiov ev
'AvTioxelg.

[MS
/cat

rd(pu)v] rds tG>v drjploov

Kareredr],

which

pasev

Tip T7Js"Pd)fAr)sdp.<pi6edTpc[}[T\eiu>9r}]

been added

after the text

must have was mutilated.

[^retra] did
6o~tQv, a

tuv
irpbs

v-rroXeicpdevTwv a8po'

The

mutilation had already taken place,

false

repcov

rr\v

Avtioxov dwe-

and the

heading had been prefixed,

KOfxiadr}, ev Tip KaXovpievip Koip.T]T7]piip [/care-

T^drj], /JLeTarideTai

virodepie'vov

toXXois varepov xpbvois, tov iravayddov Qeov Qeodoaiip

before the time of Nicephorus Callistus H. E. xiv. 64 (Migne's Patrol. Graec.

cxlvi.

p. 1212),

who

derives his account

tov Oeocpopov fieifocn Tipirjaai Tip.a?s, lepbv re TrdXai reus daipioaiv dveipievov (Tvxcuov
rots eirix^piois (iv6/na<TTo) r<2 ddXocpopip /cat

from Evagrius;
his chapter
is

for (1)

The heading
same
;

to
(2)

substantially the
5i]

He
ev

writes ocra

areppbrepa

/cat

ddporepa
irrj

fxaprvpi
rlpievos

dvadeivar

/cat

o-tjkos

evayrjs /cat

irepieXeXeiiTTO
'Fibfiri]

tQv oareuv

i/ceicre

[i.e.
5t?

dyiov Tip 'lyvariip to vdXai Tv-

eupviTTeTO,

and adds
cvv

/cat

Xcuov y^yove, tQv lepuv avrov Xeitpdvuv p.era TrofiTTTJs lepas dvd rr\v woXiv eir

eiceWev

dpd/xeuos

[Qeodbcrios]

Xo/x-rrpa

ttj TTOfiTrrj eTri tt\v

'Avtioxov dvrjyaye xpovov

/cat

oxv^tos evexOevTuv
redevriov.

nal /card to re/xevos

drjpioTeXrjs eoprr]
/cat

wapappvevros ttoXXov,
K0ip.7]T7]piip

ev Tip KaXovp.lv ip
iepov

odev

/cat

aepivus

KaTaTidrjaiv,

Te

irdv drjfios eixppocnjvr) fiexP ls "h/MW reXeTrai,

irpbs

fxeya 8aip.oaiv dveipievov,

rots eirixupiois
/cat

to

fxeyaXoirpeTrearepov tov lepdpxov

Tavrrjv

Tvxcuov
transfer

d>vop.ao~To,

Tip

deocpopip

pidp-

Tprjyopiov

e^dpavros.
[
],

ylyove

8e

Tvpi exaptfero, thus

making Theodosius
from

raOra exeWev gvdev

bcrias

tov Qeov t as
k.t.X.

the

reliques

Rome

to

tQ>v
ft

dyiwv
r)v

tl/ulwvtos p.vqp\as

tovto

dpa

aojTrjpos Qeov,

to oiKcvopiotipievov irapd tov ws dv /cat tuv fie/iapTvprj-

Antioch, and identifying the sepulchre in the Cemetery with the Tychaeum. It

may
that

kotiov

1)

dvvapiis ^k8t]Xos y, /cat tov dyiov

be well to add by way of caution in the opening sentence of NiceTip

fxaprvpos rd

evayrj

Xelxpava evaye'i piere-

phorus, 'Ev 8e
'lyvdrios
e/c

Tore

/cat

deocpopos

vexdciev X<^PV> KaXXiarip repievei Tipiwp.eva.

'Pw/i??? els ttjv

KiovaravTivov

The passage
text,

is

translated literally in the

to

dveKopii^eTo, the

word KuvaTavTivov must

scribe's blunder

improve upon the style of Evagrius which is as bad as possible. The words which I have inserted in brackets [ ] seem to be

without any attempt

be regarded as a mere
for 'Avtioxov

(assisted

contractions).

perhaps by the This appears both from

The passage is obviously mutilated, as the break in the construction after eneWev evdev
required to complete the sense.

the parallel passage of Evagrius and from the context of Nicephorus, which throughout contemplates Antioch and not Constantinople as the place of translation. The Bollandist editors have argued from
this KiovaTavr'ivov as if
it

shows, though commentators do not appear to have noticed the fact. By this mutilation an apparent confusion is
created between the original translation of the bones from Rome to Antioch, and
the later translation

were genuine.
opening

For the meaning of

5td in the

sentence of Evagrius, 5td tQv \j-KoXei<pQhTiov ddpoTepcov oariov, see the note on

of

them from

the
in

Magii,

2 did Aap.d.
its

It is

not easily trans-

Cemetery of Antioch

to the

Tychpeum

lated in

connexion here.

25

388

ACTS OF

MARTYRDOM

recorded by Joannes Rhetor and others) forasmuch as he had met his death in the amphitheatre of Rome finding his tomb in the bellies of
the wild beasts in fulfilment of his

own

wish,

and afterwards, so

far as

regards the tougher bones that remained, which were conveyed back to the city of Antiochus, had been deposited in the Cemetery, as it is
called
it

was

translated long years afterwards,

when the good God put

of Theodosius to honor the God-bearer with higher honours, and to dedicate to the victorious martyr a sanctuary given over from ancient times to the demons, and called the Tychseum (or Temple
into the

mind

Thus the ancient Tychaeum is of Fortune) by the people of the place. into a consecrated shrine and holy precinct dedicated to Ignatius, his sacred reliques having with sacred pomp been conveyed through

made
the

on a car and deposited in the precinct. Whence also a public festival and general rejoicing is celebrated down to our own times, the archbishop (high-priest) Gregory having exalted this festival 'This then has providentially been so ordered to greater magnificence.'
city

by God our Saviour, martyrdom might be

that the

power

also of those

who have

suffered

clearly manifest and the sacred reliques of the be translated to a sacred place, being honoured with holy martyr might a most beautiful sanctuary.'

The
century.
in his

historian Evagrius himself wrote about the close of the sixth

to a.d. 594, and no later event on record. The Gregory, whom he mentions, was his contemporary and friend, and held the patriarchate of Antioch from about a.d. 570 or 571 to a.d. 593 or 594. Joannes Rhetor, whose authority he quotes, was the author of a history which comprised the

His history reaches down

life
is

own

period from the

to the earthquakes

of the reign of the younger Theodosius Antioch in a.d. 526 (Evagr. H. E. iv. 5). The translation of the bones of Ignatius, which is recorded, took place

commencement
and
fire at

in the reign of the

as a child,

when

younger Theodosius who succeeded to the empire years old, and reigned from a.d. 408 to a.d. 450.

The

incident is related immediately after the notices of Isidore of Pelusium and Synesius of Cyrene (i. 15) and immediately before the account of Attila's invasions. Thus, as a rough approximation, we may suppose that the translation to the Tychaeum took place about a. d.

43 44The account
here given by Evagrius of the preservation
of

the

tougher bones and the conveyance of these reliques from Rome to Antioch is clearly not independent of the story of our martyrologist ( 6 fxova yap ra rpa^urepa rdv ayiwv avrov Xeuj/dvwv 7re puXei^Or), oltivol

eh

rrjv

'Avno^ciav

air zKofxiaO-q k.t.a.),

and may have been taken

directly

OF
from
it.

S.

IGNATIUS.

389
some
and

The

alternative remains, that both alike were derived from

e. g.

common
is
is

source,

the account of Joannes Rhetor

this solution

far

from improbable.

However

this

may

be, the narrative of Evagrius

The translation highly suggestive of the martyr's bones from the Cemetery outside the Daphnitic Gate to the Tychaeum by Theodosius 11 would arouse curiosity with respect to the history of the reliques. The saint had been devoured
as to the origin of these Acts.

by wild beasts at Rome, and the presence of his bones at Antioch needed explanation. The document would be compiled to gratify this
curiosity

and

to supply this

explanation.
at

Either at the time of the

translation, or

more probably

some

was excited on the

subject, as for instance

to the festival

added new splendours

when public interest when the patriarch Gregory of the martyr, the narrative would
later date,

make when

its

appearance.

come

this subject I shall have to return again, of the change in the day of the saint's comto speak

To

memoration.

At a
its

later date this

document obtains a wide

circulation.
It is

It finds

way

into the Mencea.

It
is

It is translated into Syriac.

used by
different

the Metaphrast. ways; and, thus

combined with the Roman Acts

it

in

read not only by Greek-speaking combined, but also in Armenia and in all the Churches of Latin Christians, Christendom. It has been seen then, that these Acts have no claim to be reis

garded as an authentic narrative. But the possibility remains that they may have embodied some earlier document and thus may preserve a
residuum of genuine tradition. Such a residuum, if it exists at all, will naturally be looked for in those portions which profess to be related
is employed. by eye-witnesses, and in which the first person plural is involved But, even when so limited, the hypothesis of authenticity has truly remarked, As Zahn (/. v. A. p. 42 sq) in great difficulties.

itself in the person plural in this document does not justify There it is suddenly dropped same way as in the Acts of the Apostles. and resumed again at the same place after an interval of at

the

first

Philippi,

several chapters

and a lapse of several years (Acts Here on the contrary there is no such propriety in
If

xvi.
its

17,

xx.

5).

absence.

the

writers were,

as

many

critics

presence or suppose, Philo and

Rhaius Agathopus,

whom we

learn from the letters to have been in the

the 'we' might martyr's company at Troas (Philad. 11, Smyrn. 10, 13) be expected to appear, while the martyr was still on the shores of the its first occurrence is ^Egaean (see above, p. 279). As a matter of fact,

where we should

least look for

it on

the Tyrrhene Sea, as the ship

is

390

ACTS OF MARTYRDOM
(
is

approaching the Italian shore

ixkv k.t.X.). Still

the objection
is

ovpioK dvi/xois 7rpocrxPW'fJLa/0i W^w very far from being fatal ; while on

the other

hand there

at least a naturalness in its introduction without

any attempt

to justify or explain it. Moreover I cannot help feeling with the air of truthfulness, or at least of verisimilitude, in some impressed incidents in the latter portion of the narrative which have excited the

Thus Hilgenfeld (A. V. p. 215) argues that the suspicions of others. desire of landing at Puteoli, attributed to Ignatius, is due to the writer's wish to make his journey to Rome as like as possible to that of the
'

To my mind it suggests the very opposite inference. It is Apostle.' not easy to see how two journeys from the shores of the Levant to Rome could differ more widely. S. Paul goes by sea to Melita; S. Paul Ignatius crosses over Macedonia and Epirus to Dyrrhachium.
lands at Puteoli
;

Ignatius

is

embarks

at

Portus.

The two

prevented from landing there and disjourneys in short have nothing in

common, except
Tyrrhene seas. resemblance to
tradition,
it

the fact that both travellers were on the Adriatic and

The voyage
S. Paul's.

On

of Josephus ( Vita 3) bears a much closer the other hand, if this is not an authentic

shows some

artistic skill

and very much

self-restraint in the

martyrologist, that having an unfettered license of invention as regards his incidents, and remembering, as evidently he does remember, the

express desire of the saint to tread in the footsteps of S. Paul (Efihes. 12 ov yivotro pot v7t6 rd lx v l eipeOrjvcu), he not only refrains from representing it as fulfilled, but even emphasizes the disappointment of
the hope.

So

again, objection has

saint to his friends

were impossible in think that such an apparition was in the highest degree natural after the agonizing scenes of the day, and with the tension of feeling which If I mistake not, scores they must have left behind in the mourners.
tives of the deaths of saints

been taken to the appearance of the on the night after the martyrdom ( 7), as if this an authentic document. But here too I cannot but

of parallels could be produced from contemporary and genuine narraand martyrs in later ages. At the same

time it is very difficult to separate these incidents from the inauthentic references to the reliques and to the day of commemoration with which they are closely connected, and which also are given in the first person
plural ( 7 icfjavepwaafxev vfjuv
believe, that the martyrologist
Still I should be disposed to k.t.X.). had incorporated into the latter portion of his narrative a contemporary letter of the martyr's companions containing an account of the journey from Philippi and the death, though But freely interpolating and altering it, where he was so disposed.

OF
one consideration
It is
fifth
is

S.

IGNATIUS.

391

so serious as to be almost fatal to this hypothesis. extremely improbable that such a document should turn up in the or sixth century, though wholly unknown to previous ages.

The Chronology of Trajan's reig?i requires investigation as a preliminary step towards any discussion respecting the time of the martyrdom The labours of Borghesi, Mommsen, and other recent of Ignatius.
critics,

have contributed greatly to a more satisfactory arrangement of the dates of this period ; and the Fasti, as given by previous writers
such as
Clinton,
require

considerable

modification in

consequence.

The investigations of Borghesi are scattered up and down his works, to which frequent references will be given below. Mommsen's Fasti of
this reign will be found in his article Zur Lebensgeschichte des jiingeren Plinius in Hermes in. p. 31 sq. From it I have mainly taken the names Under each year I have of the consuls, but not without verification.

given the typical and important inscriptions, so that the reader

for himself the epigraphical evidence
1

may
1

test
.

on which the chronology

rests

For

this

purpose

have

made

especial use of the more recent standard collections of inscriptions, where the

dates given with either his earlier or his later theory respecting the tribunician
years.

Thus
10,
1 1

in C. I. L. III. p.

866 (comp.

genuineness and accurate transcription of the documents can be depended upon, more especially the Corpus Inscripiionum Latinarum of the Berlin Academy, compiled by Mommsen and his fellowThe full and well arranged labourers. indices of this admirable work have been of the greatest use. At the same time the reader needs to be warned
that the years a.d. affixed to the several in the text or in inscriptions, whether

pp.
is

1 1

24)

assigned to

June 30 of Trib. Pot. xi a.d. 108, whereas it belongs

in

to 107

on either reckoning; and

C.I.L.

in. p. 102 sq

Mommsen

reckons accord-

ing to Borghesi's computation of the tribunician years, not according to either of

his

own.

In
is

the

volumes

for

which

Mommsen
there

is still

not personally responsible, less constancy of reckoning

affixed to the inscrip-

in the dates a.d.

tions.

Klein's

Fasti

Consulares

(1S81)

the

indices, cannot

(at

least

so far as

withregards Trajan's reign) be accepted The years in the text out verification. and indices frequently do not agree;

had not yet appeared when these sheets were passed through the press for my first Otherwise I should have been edition.
saved some trouble.
this
I

have made use of

this

and even in the parts for which Mommsen himself is personally responsible it is sometimes impossible to harmonize the

work, where necessary, for

second

edition.

392

ACTS OF MARTYRDOM
CONSULS.
TRIE. POT.

EVENTS AND INSCRIPTIONS.

A.D.

C.

Antis tius

Vet?is
(1)

Domitian

96
A.U.C.

T.

Manlius Valens

slain Sept. 18. sion of Nerva.

Acces-

849
A.D.

97
A.U.C.

Imp. Newa Augustus 111 L. Verginius Rufus 111

Trajan

adopted about October.

1 st

The

year of his Trib. Pot. begins then (2).

A.D.

98
A.U.C.

Imp. Newa August'us iv Trajanus Imp. Newa Caesar (afterwards Augustus)

11

Nerva

dies

towards

the

end of

851

January (3). Accession of TraHe is already jan at Cologne. Imperator and Germanicus (Plin. Paneg. 9). The title Pater Patriae

assumed
II.

this year.
.

C.

4933 AVG GERM PONTIF.MAX. IMP. TRIB. POTEST. II.

I.
.

COS 11 P p comp. 4934, hi- 39 2 4.

. .

11.

4725,

A.D.

A. Cornelius Palma
Q. Sosius Senecio

99
A.U.C.

852

Trajan enters Rome. C. I L. VI. 563 AVG GERM .P.M. tr p in cos 11 p. p comp. in. p. 863 (Aug. 14), ix. 728. Orelli 449 avg germ pont. max TRIB. POT. COS. II.P.P.DES.III.;
.

comp.
P- 53-

Cohen

Med. Imp.

11.

A.D.

IOO
A.U.C.

Trajanus Imp. Newa Augustus in Sex. Julius Frontinus 111

Pliny's Panegyric in September. C. I. I. VI. 451 AVG GERM PON. .

TIFICI
.

MAXIMO. TRIB. POT.

.

IIII.

853

cos in desi[g mi] (Dec. 29); comp. 11. 4900, in. 1699, VIIL IOl86, I02IO, X. 6819, 682O, Ephem. Epigr. n. p. 334. See also Cohen n. pp. 53, 82 sq.
.

A.D.

IOI
A.U.C.

Imp. Newa Augustus iv

Trajanus

The

First

Dacian War breaks out

Q. Articulems Paetus

854

Trajan leaves Rome in March. Imperator ii. C. I. I. VI. 1239 AVG. GERMANIC. PONTIF MAX TRIB POTEST V cos iiii .p.p. (several times).
(4).
.

C. I. L. VI. 2

184 [TR POTESJTATE

. .

V. IMP.

II

COS.

IIII

.P.P.

OF

S.

IGNATIUS.

393

394

ACTS OF

MARTYRDOM

OF

S.

IGNATIUS.

395

96

ACT'S

OF MARTYRDOM

OF
CONSULS.

S.

IGNATIUS.
TRIE.

397

POT.

EVENTS AND INSCRIPTIONS.

Ephem. Epigr. in. p. 38 sq (1876) OPTIMO AVG GER PARTHICO

.
. .

.DACICO.PONTIF.MAXIM.TRIP.VN. POTEST XVIIII IMP XI COS

.
.

vi
11.

(a correction of C. 1028), in Baetica.

. .

I.

L.

Fabretti Inscr. Aed. Pat. p. 398, no. 289, OPTIMVS .AVG.GER.DACICVS TRIBVNIC. POTEST. XIX. IMP XI COS VI P P FACIVN.

DVM CVRAVIT
.

Boeckh Corp.
L,
10
.

Inscr.

Grace.
.

4948
.

&YTOKp<VropOC K(\IC<\pOC Nepoy* Tp<MANoy apiCToy cc.

B&ctoy tt&x^n
24).

repM^NiKoy A<\kikoy a (Pachon 30 = May

.

A.D.

L.

Lamia Aelianus
Vetus

20

n6
A.U.C.

869

Trajan's expedition to the Persian Gulf. He returns to Babylon. Revolt of the subjugated nations. Operations of Lusius and other lieutenants against the revolt. king given to the Parthians. Uprising of the Jews in

Cyrene, Egypt, and Cyprus. Imperator xiii. C.I.I.X. 1 6 34 OPTIMO. AVG. GERM. DACIC PARTHIC PONT MAX TRIB. POTEST. XX. IMP. XII. COS. from Puteoli. vi patri patr There is a similar Tunisian in.
.

scription,

Borghesi Bull. Inst. 1859, p. 120; comp. C. I L. viii. 621.

Corr.

Archeol.

C. I. L. in. p.
.

870 optim
. .

AVG
.

GERM DACIC PARTHIC. PONTIF. MAX TRIB POTESTAT XX IMP

. .

.procos.cos.vi.p.p. (Sept. Wiesbaden. 8), at Cohen 11. p. 54 optimo. avg. germ with R- DAC PARTHICO .p.m. TR P XX COS VI P P
xiii
.

J93
<5

ACTS OF MARTYRDOM
CONSULS.
TRIB, POT.

EVENTS AND INSCRIPTIONS.

A.D.

117
A.U.C.

M.

Q. Aquilius Niger Rebilus Apronianns

21

870

Lusius crushes the rebellion of the Illness of Trajan. He Jews. leaves the army under Hadrian and returns homeward. His death
C. I. L.

August 11. 3915 OPTIMO AVG GERMANICO. DACICO PARTHICO. PONT MAX TRIB POT XXI IM [p. PATRIAE, XIl] COS VI PATRI but it should be imp xm.
IX.
. .
.

at Selinus in Cilicia,

The

following inscription (which I give in full) belongs to a statue

life-time, but completed after his death; C. I. L. II. 2054 IMP CAESARI DIVI. NERVAE. F. DIVO. TRAIANO

voted in his

GERM DACICO PARTHICO PONTIF MAX TRIB

OPTVMO
.

AVG
. .

POTEST XXI IMP XIII COS VI PATER PATRIAE OPTVMO MAXVMOQVE PRINCIPI CONSERVATORI GENERIS HVMANI RES PVBLICA.ARATISPITANORVM. DECREVIT DIVO DED1CAVIT, in
.

Baetica.

(1)
(lxvii.

For the consuls of

this year see

14) gives Gaius as the

vi. p.

C. I. L. vi. 17707. Dion praenomen of Valens, but see Borghesi

(Euvres
(2)

years of Trajan are the backbone of the of his reign, and it is therefore important to determine how chronology they were reckoned.

The

159. tribunician

The

tribimicia potestas
1

of October a.d. 97
1

three

was conferred on Trajan about the end months before the death of Nerva, which
parens verus [i.e. Vespasianus] tantum in alterum filium [Titum] contulit (comp.
'

This follows from a comparison of

xii.
k

Aur. Victor. Epit.

Hic [Nerva]
tribus vixit

Trajanum

in liberi

locum inque partem

imperii cooptavit;

cum quo

mensibus,' with
filius,

Plin.

Paneg. 8

'simul

9 'jam Caesar, jam imperator, jam Germanicus, absens et ignarus'). Thus Trajan was adopted as son and made

simul Caesar, mox imperator et consors tribuniciae potestatis, et omnia

pariter et statim factus es,

quae proxime

Csesar about the same time, perhaps even on the same day. Then after a short interval he was associated in the empire

OF

S.

IGNATIUS.

399

took place towards the end of January a.d. 98. Accordingly older numismatists and chronographers (e.g. Eckhel and Clinton) commonly reckon the 2nd tribunician year from Oct. 98 to Oct. 99, the 3rd from Oct. 99 to Oct. 100, and so forth. This mode of computation howfails to explain certain inscriptions and coins where the number of the tribunician year is one in advance of the reckoning as required by this hypothesis; and fresh discoveries are constantly adding to these

ever

Later writers therefore have busied themselves to find examples. some other solution which would explain these phenomena. 1. Borghesi first applied himself to the problem {CEuvres v. 19 sq;
see
p.

also

his

letter to

Henzen
is

119

sq).

His hypothesis

Bull. Inst, di Corrisp. Archeol. 1859, that Trajan renewed his tribunician

power at his accession (Jan. 27 or 28), so that his second tribunician year was from the end of January a.d. 98 to the end of January 99, the broken piece of a year from the end of October 97 to the end of
January 98 counting as the
2.

first

year.

Borghesi's hypothesis covered most of the the older view failed to explain, but not all (e.g. C.

examples which
I.

L. in. p. 864,

given above under a.d.

103).

To
in. p.

account
128 sq)

for

those

which
1

still

Jan.

for {Hermes Jan. In other words he supposed that Trajan renewed 27 or 28. his tribunician power with the beginning of the new year next after he had assumed it, so that the 2nd tribunician year coincided exactly with a.d. 98, the third with a.d. 99, and so forth. One or two examples

remained,

Mommsen

substituted

however resisted

this

hypothesis also

but

Mommsen

was persuaded

that the inscriptions in these cases were either spurious or misread or miscut.
3.

Another hypothesis was started by Stobbe

1

in

an

article

Die

Tribunenjahre der Romische?i Kaiser p.

sq in Philologus

xxxn, 1873.

He

maintained that some extraordinary event, especially the association

p.era

and the tribunician power. But the interval was so brief that Aurelius Victor
can speak of the adoption and the association in the empire together as taking

ravra would be

satisfied

even

if Nerva

proceeded straight from the Capitol to the Senate, while the fiera tovto requires an
appreciable, though not necessarily a long,
interval.
It

place three months before Nerva's death. This account is quite consistent with

appears from Pliny's lan-

guage that the 'tribunicia potestas' was

conferred at the same time ('pariter et
statim') with the association in the 'im-

Dion's narrative
avefiri re
et's

lxviii. 3, 4,

Nepouas...

to KairiTibXioi'
'

kclI i<pi] yeyctj-

vrjaas...Tpal'avdv 7roio0/xcu

kcli

p-era

ravra

perium,'

There

is

no ground whatever

iu Tip avvedpitp Kaicrapa re avro:> aircbei^e

k.t.\...ovtu) fxev 6 Tpai'avos Ka?o~ap Kal p.ra

for deferring the tribunicia potestas to the

tovto avTOKp&Twp eyivero.

The

expression

next January, as Stobbe does {Philologus xxxil. p. 34 sq, 1873).

400
of a colleague in this

ACTS OF
office,

MARTYRDOM
to a fresh

Nerva would begin a new tribunician year, when Trajan was associated with him in the office. He believed however that this association in the tribunician power took place not, as is generally assumed and as the
tion of the tribunicia potestas.
that

would lead the emperor Thus he supposed

assump-

authorities seem naturally to imply, contemporaneously, or nearly so, with the adoption, i.e. in October or November 97, but in the early This assumption was made to account for the days of January 98.
fact that the 4th consulate of

Nerva

(i.e.

January a.d.

98,

for this

emperor died towards the end of the month) is found connected not only with Trib. Pot. ii, but also with Trib. Pot. iii, in inscriptions.

On this hypothesis therefore the 1st tribunician year of Trajan actually but by a fictitious began on some early day in January a.d. 98 reckoning this 1st year was counted as the 2nd year, the previous
;

three

months since
as
his

his adoption as year.

regarded

first

Caesar being thus retrospectively This hypothesis is far too artificial to

commend

itself,

of Trajan's

it explain any phenomena in the inscriptions which Mommsen's solution had left unexplained. reign

nor does

But Stobbe has the merit of endeavouring to

treat the question of the

tribunician years of the emperors connectedly as a whole. 4. Lastly, Mommsen in a later work (Romisches Staatsrecht
756, iste Aufl

11.

p.

775 scb 2te Aufl. 1877 [11. p. 799 sq, 3te Aufl. 1887]) has replaced his former hypothesis by another. He now supposes that Trajan's second tribunician year began not on Jan. 1,
-

1875; n

P-

a.d. 98, but

on Dec.

10, a.d. 97.

This

latter day,

Dec. 10, was the

ancient day for the

election

of the
it

tribunes,

and Dionysius {Ant.

in his time (wo-7Tp
teal

Rom.

vi.

89) says explicitly that

remained so

Now Dion Cassius (liii. 17) tells us fxixpi tov KaO' rjfxas ypovov yivcrai). that the years of the emperors' reigns were counted by the tribunician
power
Kal
*

on the assumption that they received

it

year by year together

(St'

with those
rj

who

for the time being held the office of tribune'

avTrjs

i^aptOfxr]aL<i

twv

ItCjv ttjs ot-pXV^

oimov,
It

009 /car'

eros avrrjv

[xzt<x

twv

del

SrjfjiapxovvTOiv \aix/3av6%'TiDv, 7rpoj3atveL).

appears therefore that, as a

emperors commenced with Dec. 10. Dion himself seems not to be aware of any other mode of reckoning. This however was not the case with the earlier emperors, who reckoned
rule, the tribunician years of the

their tribunician years

from the day of their accession (dies imperii). Such apparently was the computation adopted by all the emperors of At what time and for what reason then was a change the first century.

made?

The

appears to

association of Trajan with Nerva in the sovereignty have been the starting point for the new reckoning. It

OF

S.

IGNATIUS.

401

that the two colleagues in the tribunician power should compute their tribunician years from the same point of time. The difficulty had never occurred before. When

was a matter of paramount convenience

Tiberius was associated with Augustus in the tribunician power, and again when Titus was associated with Vespasian in the same, this

was done on the anniversary of the

the

But when Nerva was so pressing that the adopted Trajan, political emergency recurrence of this anniversary, which was then some ten or eleven months distant, could not be waited for. The tribunician power was But in order that the years therefore conferred upon him at once.
dies imperii.

of Nerva and Trajan might synchronize, both the colleagues re-assumed the tribunician power on the next Dec. 10, this being the ordinary day for the election of the tribunes ; and the practice, thus initiated,

became general with succeeding emperors. firmed by an inscription in Ephem. Epigr.

This hypothesis
11.

is

con-

p.

339 imp-nervae-

caesari-avg-pontif- max -trie, pot -hi. cos- hi.

The

third consulate

of Nerva fixes this inscription to a.d. 97, since he was consul for the But his second tribunician year only began fourth time in a.d. 98.
in the

middle of September 97. Therefore between this time and the end of the year he must have re-assumed the tribunician power; and such a re-assumption would appropriately be made on Dec. 10. Thus the inscription belongs to some date between Dec. 10 and Dec. 31,
It

a.d. 97.

may be a question which of the rival claimants for the vacant should be preferred whether Borghesi's theory, or the early or place later hypothesis of Mommsen but there can be no doubt that the older

method of reckoning the

of the
facts
first
its

tribunician years, from the actual anniversary

assumption, must be finally abandoned.

The

following

inadequacy. base of a statue set up to Trajan at Aratispi in Baetica gives the emperor's honours (C. I. L. 11. 2054; see above, p. 398) Coins also bear the inscription trie- potest -xxi -IMP -xui -cos -vi.
1.

show

The

AHMAPX-ES-KA;
invested

see

Eckhel

vi.

p.

456.

Now,
97

as

Trajan was

with

the

tribunician
this

August 117, he held

a
2
1

power in rank somewhat

power
is

October
less

and

died in

than twenty years, and

explicable

st

year

of his

tribunician

only

on some

hypothesis as regards the actual anniversary

1
.

mode

of reckoning, which anticipates the

Two

recorded inscriptions however

the
21st
year,

exceed

and these are

(1)

not explicable on any reckoning.

Mommsen/. R. N. 5619 {C.I. L. ix. 3915) OPTIMO AVG .germanico.dacico.parthico pont. max trib pot xxm
.

IGN.

II.

26

402
2.

ACTS OF MARTYRDOM
The
military diplomas sometimes give the month and day, as the consuls of the year; and by this means we are able to
years.

well as

compare the tribunician years with the consular

is

decisive.

Thus

the inscription,

C. I. L. in. p. 868,

The comparison Henzen 5443,

tribvnic potestat. xiin- imp -vi- cos -v, and is dated 13 Kal. Mart, of the consulate of Salvidienus Orfitus and Peducaeus Priscinus, Thus again in C. I. L. in. p. 865, Henzen 6857, we have i.e. a.d. no.
gives

tribvnic potestat

vim imp iv cos v, the date being 3 Id. Mai of the consulate of C. Julius Bassus and Cn. Afranius Dexter; but these appear elsewhere (C. /. L. vi. 2075) as the consules suffecti of a.d. 105. Henzen himself wrongly ascribes this inscription to a.d.

Again in a military diploma, C. I. L. 111. p. 863, dated (p. 375). Kal. Sept., Trajan is styled tribvnic. potestat. hi. cos. ii. The 19 consuls of the year indeed are not named here, but cos. 11 fixes it to a.d. 99, since the emperor was consul for the third time in a.d. 100.

106

Again

in another, C. I. L. in. p. 870,

dated 6

Id. Sept.,

he

is

described

as trib

potestat xx

and

this

must

refer to a.d.

116, since Trajan

was no longer

living in

September 117.

This point therefore must be regarded as settled. But hitherto no facts have been mentioned, which are not equally consistent with

This

Borghesi's theory and with either of those put forward by Mommsen. is not the case however with others. Thus in the inscription C. I. L. in. p. 864 (see above, p. 393), a military diploma dated

14 Kal. Febr.
vii

= Jan.
-v.

19) of the consulate of

11,

M\

Laberius

Maximus

11,

Q. Glitius Atilius Agricola

-imp -nil- cos

Trajan

is

designated tribvnic potestat

having retired at
(see

This evidently belongs to the year 103, the emperor once from the consulate to make room for Atilius
in. p.

Mommsen Z^r/m

128).

The

only alternative

is

to trans-

pose the consuls for the years a.d. 103 and a.d. 104, as older critics did ; but Mommsen has shown that this transposition is inadmissible.
Borghesi's
COS
.

theory therefore
.

fails

to

explain this

example.

But

this

VI

PATRI
.

PATRIAE
.

SENATVS

As an

official

inscription

was not

likely to

POPVLVSQ
Orelli
(1.
it

ROM

found

at
it

Avezzano.
spurious.

p.

191) treats

as

omit the imperatorial titles, this explanation seems very probable. (2) Renier
/.

Probably

has been wrongly transcribed.

says 'scribe trie
.

A. 1842
.

(C. I.
.

L. VIII. 2356) AVG.

.

Mommsen
. .

pot

xxi

GERM
POT
at
.

DAC
.

PART
IMP
.

PONT MAX TRIB

. . .

imp xi 1 '. But we now know that trip. pot xxi requires imp Xin, and this better explains the error, some letters
.

XXIII

XVIII

COS
if

VI

Thamugas.

This again,

correctly

transcribed,

can only be explained by

It

having

oeen

TRIB
if

POT
left

[XI

dropped IMP
.

in
.]

transcription
.

carelessness of the stone-cutter or of the

transcriber.

XIII

COS

VI,

ought perhaps
.

to

be

not

out by the stone-cutter himself.

TRIB

POT

XVIII

IMP

VIII.

OF

S.

IGNATIUS.
between the
earlier

40
and
later

inscription does not enable us to decide

of Moramsen's hypotheses, since it would be satisfied by either. At this point however a legend on a coin (Cohen Med. Imp. 11. p. 57, no. 354) comes to our aid: imp -caes-nerva- traian-avg- germ

p-M.TR.p-vn, with the R. imp-iiii cos-iiii-des-v-p-p-s-c.

the

Here
v.

date

is

fixed

as

the

last

part

of a.d.

102 by cos-iiii-des1,

Therefore the 7th year must have begun earlier than Jan.

a.d. 103.

When

he was maintaining his earlier hypothesis, Mommsen had questioned the deciphering or the genuineness of this coin (Hermes I.e.); but he was afterwards satisfied by M. Waddington that it was neither

There are spurious nor misread (Staatsj-echt 11. p. 777, note 1). other coins also (Cohen 11. p. 57, no. 355; p. 85, no. 539), though less This fact is in favour certainly authenticated, with similar legends.
of Mommsen's later theory as against his earlier, and combined with the arguments which have been mentioned already (p. 400 sq) invests of probability. Some difficulties indeed still it with a high degree

remain, but these are perhaps less serious than on any other hypothesis
1

1
.

It

would not be surprising

in the inscriptions

if in

the

cos.
100;

11,

for

Trajan was cos. in in a.d.

earlier years of Trajan's reign

we found
between

some wavering
the
I

old

am

But reckoning and the new. unable to understand many of the

and according to the old system Aug. 14, a.d. 99, would belong to the 2nd tribunician year. Again he adduces
another diploma, Orelli 782
VI.

(=C.

/.

L.

statements of
p. 776, note 2.

Mommsen

Staatsrecht

II.

The diploma (C. I. L. Ill, Feb. 20, A.D. 98, may perhaps be regarded as an example of the retenp. 862) of

given above, p. 392), bearing date Dec. 29, with Trib. Pot. iv, and
451, says that this again would belong to 100

on either reckoning.
to a.d. 100

It is

indeed fixed

tion of the

trib

reckoning, as it gives potest cos .II, where the absence

.

old

by the
;

specification

cos

III.

desi[g

nil]

but

Dec. 29, a.d.

100,

of any number suggests the first year of the tribunician power, though according
to the

would

new reckoning

it

was the second.

fall in the fifth tribunician year according to the new reckoning, as the year began on Dec. 10. If therefore

But, inasmuch as it is the exception, not the rule, when the number of the tribunician year is given on the coins of

Mommsen's
there
is

later theory

be correct, either

some

stone-cutter's error here, or

in this instance the old system has sur-

appears commonly in diplomas), the instance is not conclusive.

Trajan (though

it

vived.
self

[Mommsen
these
II.

has corrected himpoints in his note 1.]

last

on both

Mommsen

goes on to say that

no documents of the years 99 are decisive as between the old and the

we

possess 102 which

edition, 1887,

p. 800,

At the same time Mommsen omits

mention some inscriptions which, rectly transcribed, are opposed
theory.
if

to

cor-

new

systems.
(C.
I.

He

then instances the di-

to

his

ploma which

p. 863) of Aug. 14, has Trib. Pot. iii, and says that on

L. in.

Thus
is

C. I. L.

11.
.

in Baetica

given trib

2352 of Julipa pot nil cos

. .

both systems this belongs to 100, not 99 [as he himself gives it in C. I. L. 1. c.].

mi.
to

Here we must read cos

it

Ill, if it is

harmonize with either of Mommsen's

stands,
it

But

it

is

fixed to a.d. 99

by the addition

theories; though, as

is

con-

26

404

ACTS OF MARTYRDOM

may therefore accept it provisionally. So far as regards the Ignatian question, the differences between the three solutions are unimportant. In the tables given above the inscriptions dated by the tribunician years are assigned to the years a.d. with which they roughly coincide.
If
in

We

Mommsen's some cases

If Borghesi's

theory be correct, these may possibly belong last twenty-one days of the preceding year. view be adopted then they may fall within the first
later

to

the

twenty-seven days of the following year.

divergence.
(3)
(4)

This

is

the limit of possible

See the note on Mart. Ant.

"Aprt SiaSe^a/xeVou

k.t.X.

a.d.

The First Dacia?i War must have broken out after September 100, when Pliny's panegyric was delivered, since the panegyrist
of
it.

makes no mention
to

Until quite recently, this was

the nearest

an exact date, which the evidence supplied. But approximation some lately discovered fragments (a.d. 1867 1871) of the Acta Fra-

trian

Arvalium
VIII

afford

more

precise information.

officials

sacrificing

q articvleio

Here we find these [paeto] se[x att]io svbvrano

COS

K APR IN CAPITOLl[o PRO SALVTE ET REDIT]v ET VICTORIAimp caesaris nervae traiani avg germ and lower down the object

of the sacrifice

is

defined

'itu

et

reditu et

victoria

imperatoris etc'

Arv. pp. 117, 124 sq). This is the year 101, Trajan having retired from the consulate to make room for Suburanus. The sacrifice therefore takes place on
(C. I. L. vi. 2074;
Act. Fratr.

comp. Henzen

March

25, a.d.

ioi; and

it

is

with the emperor's departure from

evidently synchronous, or nearly so, Rome, as the whole context shows.

to

This First Dacian

towards the end
appears then,
if

War seems
102.

of the year the evidence

The

have been brought to a close title Dacicus at all events

can be trusted.

and medals given by Cohen

(a)

illustrate the

The following coins course of events.

p. 5 7, no. 354.

IMP CAES NERVA TRAIAN AVG GERM P

M TR

P-VII

R. IMP
sistent

IIII

COS

IIII

DES V P P

C
this

lar also

with Borghesi's. The case is simiwith /. R. N. 2487 (C. I. L. x.

.
.

from Mommsen's own collation that

reading
is

given in one

transcription.

1633)

TRIB

AVG GERM DACICO PONT MAX POT XV IMP VI COS VI P P

. .
. . . .

Both these examples would be explicable on the old system of reckoning by complete years from the

optimo. principi, which

of

is

reconcilable

with Borghesi's view but not with either

Mommsen's.
set
all

Here however cos v

.

would

straight,

and

it

appears

day of the first assumption of the tribunician power, but this view must be regarded as definitively abandoned.

OF
(

S.

IGNATIUS.

405

b)

P-

57^0.
R. imp

355.

IMP- CAES-NERVA-TRAIAN-AVG- GERM- DACICVSP

VII?

mi

cos

mi des

v p p

(c)

p. 85, no. 539.

IMP CAES NERVA TRAIAN AVG GERM DACICVS P-M

R. TR P VII IMP IIH COS

IIII

DES V P P

All these belong to a.d. 102, as cos

1111

des v

shows.

Of

these

(a),

on which the

title

Dacicus

genuine, and belongs to Dec. The others are not p. 401).

correctly read,
(b)
(c)

10 Dec.

wanting, is certainly 31 of the year (see above,

is

must

also

so well attested; but, if genuine and fall within this same The period.

devices on the reverses of both represent the subjugation of Dacia. It would appear therefore that the final submission of Dacia and the

Dacicus belong to the very last days of a.d. 101. Mommsen at one time {Hermes in. p. 131) threw discredit on all three alike; but now that he accepts the first as genuine (see above p. 403), the ground
title

for objecting to the others (the

combination of tr-p-vii with cos-mi)

has been cut away.

name

other types of coins, likewise bearing the dacicvs in conjunction with cos-mi, i.e. not later than a.d. 102,

Two

are also given by

(5)

Cohen,

p. 15, nos. 78, 79.

For the consuls of

this

year see the note on Mart. Ant.

for this year,

7.

(6)

On
1.

the

names of the consuls

of the

and on

their trans-

position

with

those

preceding year, see the note on Mart.

Ro?n.
(7)

The outbreak
as the

of the Second Dacian

first,

War
C.
I.

is

determined by
fragments (a.d.

the

same means

1867

1870) of the Acta Fratrum Arvalium)

Act. Fratr. Arv. p. 124).

the recently discovered

Henzen
etc,

bled AD VOTA

Here we PRO IT]v ET REDITV [iMP c]aESa[ri]s SVSClPlfENDA some day during the Nones of June (i.e. between June 2 5) in

L. vi. 2075 (comp. find these officials assem

the year 105.

This therefore

is

the time of the emperor's departure

from

Rome

for the

Second Dacian War.

is

The

close of this war

not so easy to determine.

is

Unfortunately

no inscriptions have yet been discovered belonging

it

to the 10th tribu-

nician year (a.d. 106); so that the information is wanted. The sequence of the imperial

deficient just
is

where
in

titles

imperfect

consequence.
a.d. 107,

On May
is

13, a.d. 105, immediately before he starts for

is

the Second Dacian War, Trajan

still

Imperator

iv.

On June

30,

he

Imperator

vi.

These two additional

attributions of the

4o6
title

ACTS OF MARTYRDOM
are doubtless

due

to the

himself,

and

to the reduction of

second subjugation of Dacia by Trajan On this Arabia Petraea by Palmas. But

it

point there can hardly be two opinions. of these two events preceded the other.

is

doubtful

which

No

bearing

the

designation

Itnperator

have

trustworthy inscriptions been discovered ; for,

though the words inscribed on the bridge at Alcantara (C. I. L. n. 759) are certainly trie- potes-viii- imp- v-cos-v (the tribunician year beingwritten viii,

and not vim,

iv.

as

it

has
this

been read; see Renier's note

on Borghesi CEuvres
since Trajan

p.

122),

Tmperator iv Here theretherefore imp -iv should be substituted for imp -v. bably fore we receive no assistance as regards the matter in question.
still

was

must be a stone-cutter's error, in the following year, and pro-

Mommsen (C. I. L. hi. 550), combining the sequence of Hadrian's honours as recorded in an Athenian inscription with the account
of the

same

in

Vit.

Hadr.

3,

arrives at

the result that

his

the

Second
far

Dacian

War extended
is

into a.d.

107;

and

inference, though

from conclusive,

Dion at all events remarks that Trajan's operations in this second war were characterized by caution rather than by speed, and that he only conquered the Dacians after a long On the other time and with difficulty (avv XP V(? Kat /^Ais, lxviii. 14). hand Julian (Caes. p. 327) makes Trajan say that he reduced this
plausible.

people 'within about

iviavTols
to-(o

five

years'

(eVpa^^r/

Se

//-01

to ipyov rovro

iv

of the First

irivre); and five years reckoned from the outbreak Dacian War would bring us to about midsummer a.d. 106.
7rov

To meet

this difficulty,

Mommsen
is

between the two wars

not reckoned in the

suggests that the interval of peace five years; but this

solution seems impossible. It does not appear necessary however to take Julian's off-hand statement an pied de la lettre. On the other side Dierauer (p. 106, note) decides positively that the war must have been concluded before the end of 106, because Sura, one of Trajan's

generals in this war, was consul in 107.

(8)

Dion Cassius

(lxviii.

14), after

describing the Second Dacian

War, adds,
Apaf^lav

Kara. SI tov avrov

^povov ko! IlaAyita? nys %vpia<s

apvwv

rrjv

rr]v Trpos rfj

Ilerpa e^eipcoVaro k.t.X.

This

The

note,

epigraphic evidence again, as will have admits of our placing the subjugation of Arabia Petraea at any time between about midsummer a.d. 105 and midsummer a.d. The testimony of the Chronicon Paschale p. 472 (ed. Bonn.) 107.

not very precise. appeared from the last

is

here

comes

to

our aid.
a.d. 105)
it

Under

the

consulship

of

Candidus

Quadratus

(i.e.

states that the people of Petra

and and Bostra

OF
reckoned
says,

S.

IGNATIUS.

407

their years

from

this date.

This probably means, as Clinton

the year of the Seleucidae which began in the October falling within this consulship was counted as the 1st year of the Petrsean era. The fact would imply that Arabia Petraea was conquered
that

and made a Roman province some time between Oct. 105 and Oct. 106. Whether early or late in this period, it would probably be before the close of the Second Dacian War. If so, Imperator v
belongs to Dacia.
(9)

the

conquest

of

Arabia,

and Imperator

vi

to

that

of

For the consuls of the year

107

see

the

note

on Mart.

Ant.

7.

(10)

persecution of the Christians

For the date of Pliny's propraetorship in Bithynia, and the connected therewith, see the note on

Mart. Rom. 11.

(n)
as

It

may now be

regarded as an established
to the East,

fact that

emperor only made one expedition

and that

this

Trajan took

This is the opinion of almost all, place in the last years of his reign. if not all, critics who have approached the subject from an independent point of view (without reference to the Acts of Martyrdom of Ignatius)
;

e.g.

Eckhel D.
sq,

Ar

vi. p.

450

sq,

Francke Geschichte Trajans pp. 16

p.

sq,

253
p.

103

sq.

Dierauer Geschichte Trajans And even among those

152

sq,

Momrasen

C. I. L. in.

in the

main,

many

these Acts as genuine have been led to infer that there is an error in

who accept

It is Pearson's great the date there given, the 9th year of Trajan. merit that, with the very imperfect and confused materials before him,

he yet discerned the main fact correctly, that an earlier expedition of Trajan to the East was impossible. His view required that the should be substituted for the 9th, and in this he is followed 19th year

by Clinton and others.

writers has

the East.
a.d.
years.
it

The only point of difference among these reference to the exact year in which Trajan started for Thus Eckhel and others placed his departure in the autumn

114,

being misled by their

light

mode

of reckoning the tribunician

this point,
1

With the new

he

thrown upon
in the

we may now regard

and only expediDion Cassius

as certain that

left

Rome

autumn of

13.
first

The

reasons for concluding that this was the

tion of Trajan as

emperor seem quite conclusive,

(i)

represents his departure for the East as taking place after the erection of the column (a.d. 113), and says nothing of any earlier expedition, There is not the slightest indication in the genuine coins and in(ii)

408
scriptions of

ACTS OF

MARTYRDOM

military operations of

any such Eastern expedition, or indeed of any important any kind, in the interval between the close of

the Second Dacian

there
is

War and the autumn a.d. 113. Thus for instance no accession to the emperor's titles. He is Imperator vi in June a.d. 107, and he remains so as late as a.d. 113 when the column is erected. The next accumulation, Imperator vii, first
appears a.d. 114.
to trace the
(iii)

movements
or

In accordance therewith, so far as we are able of the emperor during the interval, we find

him

in

Rome
(a.d.

emperor

hi 113),

Italy.

The
which

correspondence of
falls

in

this

Pliny with interval, indicates

the
this.

The medals and

him
as

inscriptions too, which belong to this period, represent actively engaged in public works at home, e.g. the forum bearing his name at Rome, the Aqua Trajana, the great roads and

harbours of

Italy, etc.

hand Tillemont (Empereurs 11. p. 196 sq, p. 562 sq) sends Trajan to the East several years earlier and makes him enter Antioch in January a.d. 107, thus antedating the conquest of Armenia and Mesopotamia, which really took place a.d. 114, by seven
the other
years.

On

With the mixture of genuine and spurious documents accessible

position
in
is

to Tillemont this

intelligible.

But such views are not so

Quite recently (a.d. 1869) easy explanation Nirschl (Das Todesjahr des HI. Ignatius) has made an elaborate attempt to prove that Trajan made three several expeditions to the East,
a.d. 107, a.d.
1

of

later

writers.

10,
is

and

a.d. 116.

And

even

De

Rossi (Inscr. Christ.

disposed provisionally (for he speaks with caution) to assume one earlier Parthian expedition with Tillemont in order to
Urb.
1.

p.

6 sq)

by which

save the credit of the Ignatian Acts of Martyrdom. The arguments it is attempted to sustain the theory of an early expedition or expeditions to the East are as follows.

Our information respecting Trajan's reign is very deficient. (i) Dion Cassius, our chief authority, or rather his abbreviator Xiphilinus,
does not give events in sequence, but groups them. Hence all the in the East are put together. This however is not an campaigns The historian (lxviii. 17), after deaccurate statement of the case.
scribing the construction of the forum

and the erection of the column,

iarparevaev iir 'Ap/xevtoDS koI HdpOovs. proceeds Hence it was not before the close of a.d. 113 according to this repreThus there is a direct notice of time. Nor is there any sentation.
fiera

Se

Tana

ground

for

of the original.

supposing that the abbreviator tampered with the sequence The order of Xiphilinus is the order of Zonaras also.
as Dion's own.

Thus

it

must be regarded

Moreover the sequence of

OF

S.

IGNATIUS.

409

events, as given by Dion, is confirmed in all respects by the genuine coins and inscriptions. It should be added also that Julian (Caes.

328) only speaks of one Parthian expedition, which he assigns to The words which he puts into Trajan's mouth are Trajan's old age. these oujtwv, ovk wp.r)v 7rpos Hap6vo.iovs Se, irp\v jxkv ahtK^laOat Trap
p.
:

8uv

xprjcrOai

toi<?

07rAoi9,

uSikovctl

Se

eTre^qXOov ovokv vtto

/xrj

tt)<;

yXiKtas

KdiXvueis, KdiTOi StSovrcov fiot roiv vofxuiv to

(ii)

aTpareveaOai.
are themselves put in evi-

The

Ignatian Acts of

Martyrdom

This arguing in a circle would be quite legitimate, if these Acts approved themselves as genuine in all other respects. But, as we have already seen (p. 383 sq), they are discredited by various
dence.
considerations, apart from this difficulty about the date. The evidence of other Christian writers is alleged. (iii)
pecially stress
is

More
(p.

es-

laid

on the testimony of John Malalas

270

sq,

ed. Bonn.),

who states that Trajan made an expedition against the Parthians in the 12th year of his reign (iTrecrrpaTevo-e tw l(3' era -7-775 fiacn-

Xetas avrov) leaving

Rome

in October, reaching Syria in

7.

entering Antioch on Jan.

Of

the blunders of Malalas

December, and I shall have

much
the

to say hereafter. At present it will be sufficient to remark that events recorded as taking place on this occasion are obviously the same as those narrated by Dion, though mixed up with much

fabulous matter by Malalas;

and

that
in

Dion, as interpreted
a.d.

monuments, places
convicts
himself.

114. campaign For afterwards, when mentioning the earthquake

this

by the Moreover Malalas

which happened during a subsequent winter spent by Trajan at Antioch, he places it two years after his arrival in the East (p.erd fl err) rrjs and yet irrl rrjv ava.ToX.ijv), Trapovo-La.s rov OeiOTarov fiacriXews Tpouavov 7779
dates
it

it

Dec.

13, a.d.

115.

Of

the other Christian authorities cited

may be said generally that they either prove nothing or are based
at

on the story of Trajan's interview with Ignatius

Antioch.

To

the

former class belongs Eusebius, who in his Chronicon (p. 162, Schoene) there or thereabouts. places the martyrdom of Ignatius in a.d. 107,
But, as he

knows nothing about the appearance of

Antioch or elsewhere,
his

Ignatius

before

Trajan

at

testimony has no bearing on

Trajan's movements.

As regards

the latter class of writers, the case

The Antiochene tradition or Antiochene presented itself to them thus. Acts of Martyrdom relate that Ignatius was brought before Trajan at Antioch. Now Eusebius says that he was martyred about a.d. 107.
Therefore Trajan must have been in Antioch at that time, preparing In fact these writers were in the same for his Parthian campaign. and, like as Tillemont or Nirschl with regard to the evidence
position
;

4IO

ACTS OF

MARTYRDOM

these modern writers, they drew this as a critical inference from statements which they accepted without sifting. One authority however

The compiler of the Chronicon Paschale Bonn.) places the martyrdom of Ignatius in the con(p. sulate of Candidus and Quadratus (i.e. a.d. 105). Then under the
is

not so easily explained.

471

sq,

ed.

following year (a.D. 106) he writes, 7roXcfxov ^aXcx-ov 7ri/?avTos rrj 'Pw/xcu/ta vtto Uepcrwv /<ai T66o)v koi iripoyv iBvuiv, Tpaiavos aVcp^o/xevos et? rov
tovto)v -rroXeixov k.t.X.
is

The Goths

here are doubtless the Dacians

1
.

This

the correct date for the Second Dacian War, which commenced in the previous year and was not yet ended (see above, p. 405 sq). Against

these Trajan conducted the expedition in person.

But he could not

once against both Dacians and Persians, and the writer cannot have meant this. Perhaps this Persian War here mentioned the operations of Palmas in Arabia, which were really represents
at
'
'

march

synchronous with the Second Dacian War.

of

Or

it

may be an echo

sent Trajan to the East at this time in order to satisfy the exigencies of the Ignatian story. Under any circumstances it is valueless as against the plain inference drawn
writer,

some previous Christian

who

from more authentic sources of information.

(iv)

Lastly

certain medals

and

inscriptions are cited.

They

pro-

fess to

belong to a

much

earlier date

than a.d. 114, and yet they bear

>

the

legend Tigris, or india, or parthicvs, or rex parthis datvs,

or other words which

is

sufficient to say that they are discredited

us,

It point to an eastern campaign of Trajan. by the channels through

which they come to

blished,

that their genuineness has never

been

esta-

they convict themselves, and that generally they are confuted by the eloquent silence of a large and ever- increasing mass of epigraphic and numismatic evidence, which 2 betrays no knowledge of such stirring events
that
in

some

instances

(12)

The

designation Optimus
this reign.

is

an important landmark in the

following notices have reference

chronology of
to
it.

The two
'

(i)

Pliny Paneg.
illud

writes,

Jam

quid tarn

civile, tarn

senatorium,

quam

additum a nobis Optimi cognomen

quod peculiare hujus

Non

1 Julian (Caes. p. 327) calls the Dacians 'Getae' throughout; to re YeriKov Kal to TlapdiKov rpbircuov, t?i$ tQiv Veruv

nobis Gruterus, Muratorius, Mediobarbus

obtrusere, volet contexere.

habent

fabulae monstra magis obscoena, chimaeras,

v(3pecos, to
2

TeT&v
VI.

efflfos

i^elXou.
'

cerberos,
is

centauros,
erit,

quam

inauspi-

Bellam 451 sq enimvero Trajani historiam quam quis ex Eckhel

p.

catus

partus

ut nee pes nee caput

uni reddatur formae'

catalogis seu

lapidum seu numoruin, quos

OF
'

S.

IGNATIUS.

41

c.

[Trajani] et proprium arrogantia priorum principum fecit': and again 88 Justisne de causis S.P.Q.R. Optimi tibi cognomen ?
adjecil

Paratum

id

quidem

et

in

medio positum, novum tamen.

te in

Scias

neminem
senatus

optimus princeps suum, Optimi nomen.' As Pliny's panegyric was delivered in September a.d. 100, this must refer to the very beginning of Trajan's
in

ante

meruisse...Adoptavit

reign.
(ii)

Dion Cassius

(lxviii.

23), as

abridged by Xiphilinus, says of

tj

Trajan ra re o.XXa
ovv
apicrTOv,
koll

iij/r]cfiL^CTO

avTw

ttoAAcc

/Stivkq,

kou OTTTLfxov,
Kal iovo/xanrOr]

etr
fxev,

i-rroivo/xaorev,

and a

little

lower down,

iireiSr)
7Tl

As

rrjv Nkti/3(V eiAe ko\ Tas Bar^as, Iiap6 lkos' 7toAAq) 8e /xaAAoz/ TOU 07TTLfXOV TTpOOrrjyOpta 7) TOLLS d'AAaig (TVp-KadOXI TYJ cVe/XI'V^CTO. these events are related after Trajan's first campaign in the East,
. .

they seem to belong to a date not earlier than a.d. 114. Thus there is a difference of some fourteen years in

the

two

accounts

seem
the

to

and yet the language of both be referring to the same incident.

;

writers
It is

is

so alike, that they

only

when we examine

solution of the difficulty appears. On the monuments, coins and medals of the early years, at least as early as the 5th consulate (a.d. 103 sq), we find frequently the legend optimo-principi,
that the

and so occasionally

in inscriptions.

To

this

use of the word Pliny must

be alluding. But in the later years, in coins and inscriptions alike, optimvs -appears no longer as an epithet, but as an inseparable part
of the
is

name

and, as such,

it

precedes even Augustus, so that the order

This imp-nerv-traian-optim-avg-gePvM dac [parthic ]. nomenon first makes its appearance in the 18th tribunician i.e. a.d. 114, the point of time to which Dion is referring
1
.

pheyear,

1 Several types of coins are given by Fabretti Col. Traj. p. 292 (see Francke

that campaign,
that

still it is

quite conceivable

ApiCTOC ceBACTOC, dated AHMApX- el. IZ. As they are not cited by Eckhel and
before
others, I

Geschichte Trajans p. 16) with

he intended to group together all the honours bestowed on Trajan by the senate after his departure from Rome,

and so

this

might belong
113.

to

the last

presume garded as genuine.

before the 18th
its

that they are not re-

months of a.d.

No accredited inscripyear.
Still

tion hitherto discovered exhibits this title

[Since the above was written the inscription C. I. L. VIII. 10117 (see above,
p. 395)
title

tribunician

has been published, in which this

appearance in the 17th

would not be

altogether irreconcilable with Dion's account. Though Dion mentions the be-

Wilmanns, the
writes,

appears in the 16th tribunician year, editor of this volume,

'Offendit

Optimi nomen ea
tarn

ra-

stowal of

the

title

at

the

end of his

tione positum,
tituli

quam

nummi quam
a.

account of the eastern campaign of A.D.

ab anno

demum n 4
est

and the natural inference is that it was not bestowed till some time during
114,

Fortasse titulus conceptus

intervallum
incisus

proponunt. 112 post

eoque

tempore

412
(13)

ACTS OF
The

MARTYRDOM

some

difficulties.

date of the assumption of the title 'Parthicus' presents Dion Cassius (lxviii. 23) in the abridgment of

Xiphilinus, as quoted just above, says that he was designated (wvoHe does not ndaOr]) Parthicus after taking Nisibis and Batnse.

say by

whom
it

this designation

was given.

Zonaras

(xi.

21) however

represents
7riK\r)(Tiv

as
;

WtTo

words of Dion.

conferred by the senate, rj j3ov\rj...Uap6LKdv avrio but this may be merely his own inference from the According to the arrangement of the events which I

have adopted (p. 413 sq), this would be towards the end of a.d. 114. At a later point Dion (Xiphilinus), describing a subsequent campaign
victor,
(lxviii.

23),

says that
'

when

the emperor entered

'

Ctesiphon as

he was saluted

(i7roivo/jidcr0r})

epithet of Parthicus

{rrjv

confirmed the imperator, and rov UapOtKov i/3ej3aiwcraTo). This iTrUX-qa-LV

would take place

in the following year, a.d. 115.

The
it

expression e/SefiouwcraTo implies that there

was some uncer-

tainty about the use of the term.

infer that though was employed unofficially, yet the emperor did not adopt it himself, or allow it to be adopted in official quarters, when it was first bestowed

Perhaps we

may

upon him.
1

The monuments confirm

this

supposition.

In the year

114, in a military

wanting

diploma of Trajan dated Sept. 1st, with imp-vii, it is So also in the inscription on the arch at Beneventum, erected
it

by the senate, likewise with imp-vii,

is

absent.

Even
to

later in this

same

it does not appear in an inscription set up at Ferentinum in Trajan's own name. Yet before the date of this last-mentioned inscription, and while Trajan is still only imp-vii, it appears on a monument in Baetica.

year,

when

the emperor's

titles

have risen

imp-ix,

Thus, unless we have here some stone-cutter's error, this first bestowal of the title, whether by the senate or by the army, must have occurred in sufficient time to allow the news to travel to Spain before the close
of the year 114. In the following year we find the same fluctuation. In an inscription set up by the senate on the arch at Ancona 2 in another (recorded by Fabretti) which was inscribed by the emperor's own orders, and in a third (an Egyptian inscription bearing date
,

May

3 24) which likewise has an official character ,

it is

wanting

while

interpolatus.

It

is

perhaps simpler to

suppose a stone-cutter's error in the XVI. See the next note for an example.]
1

avg, and imp vn, show that the former is correct, and the latter the stone-cutter's
.

blunder.
2

These inscriptions are given above,

sq.
1,

See above,

p. 396.
I.

p.

396

In C.

I.

L. in.

p. 869,

dated
p.

Boeckh, C.
397.

G. 4948, given above,

Sept.
XVIII,

the one side of the tablet has

for the tribu-

and the other xvn,

Aug.
in

mcian years.

The

titles

of Trajan,

OPT

year began on and the second year of Trajan Egyptian reckoning would be from
29,

The Egyptian

OF
again
in

S.

IGNATIUS.
1

41

another

Bsetican

inscription
is

it

appears.

The

provincial

and parthico

unofficial character of this last

evident from the circumstance that

is placed before dacico, whereas its proper place is later. In the following year (a.d. 116) all the monuments have the title. One of these, a military diploma, bears the date Sept. 8. The capture

official acceptance of the title by must have preceded this. But the exact date of this Trajan himself, incident is not determined for us by the inscriptions hitherto discovered. So far as their evidence goes, it may have occurred in the early part

of Ctesiphon therefore, and the

of this year 116, or in the later part of the preceding year 115.
(14)

The year

of the great earthquake at Antioch

is

fixed as a.d. 115

in
it.

by the notice in Dion (lxviii. 24) that Pedo the consul perished And Dion's account is so far confirmed by Malalas, that the

latter

Moreover the calamity happened according gives the date as a.d. 115. But to both these authors while Trajan was wintering at Antioch.
the alternative
1
still

remains that the winter in question was

ni

or

if, i.e. that the

115.
year.

earthquake took place at the beginning or the end of If Malalas is worthy of credit, it happened on Dec. 13 of this

But several modern

critics (e.g.

Eckhel
CEuvres
it

vi.

p. p.

453
19)

sq,

Clinton

Fast.

Rom.

sub

ann.

115,

Borghesi

v.

on various

grounds reject
in

his statement,

and place

at the beginning of the year,

January or February.

The degree
in general
will

of credibility which attaches to statements of Malalas It will then be seen that be discussed hereafter.

in this particular notice the

day of the month

is

not consistent with

But still the possibility remains, that Malalas the day of the week. has given correctly the month and day of the month and this view is taken by many critics of consideration, e.g. by Von Gutschmid (in
;

Aug. 29 a.d. 98 to Aug. 28 a.d. 99, the broken year preceding the Egyptian

116,

in

which

the

title

Parthicus

is

wanting.
1

new

year's day counting as the first year ; see Raoul Rochette Journal des Savans

Ephem. Epigr.
p.

in. p. 38 sq, quoted

inscription

above,

397.

This

had

1824,
II.

p.

240

sq,

Mommsen

Staatsrecht

p. 778.

May
and

According to this reckoning, 24 of the 19th year would belong to

But
I

previously been deciphered incorrectly Its cor(e.g. in C. I. L. II. 1028).

rect

decipherment has antiquated much

title

A.D. 116, as given by Letronne, Franz,

others.

that has been written on the

thicus;
e.g.

ParCorr.

agree with Dierauer

by Borghesi

Bull.

character (p. 167, note) that the official of this inscription suggests the reckoning by tribunician years. Thus it must be
referred to a.d. 115.

IIQS(b b y Noel des Vergers C. B. Acad. Inscr. et Belles Lettres 1866, p. 85, and by Dierauer,
Inst. Archeol. 1859, Pp. 166 sq.

Otherwise

it

would

be the only verified inscription of a.d.

414
Dierauer
Geschichte

ACTS OF
Trajans
p.

MARTYRDOM
157
sq),

by Dierauer, and

others.

This view seems to

me

to present serious difficulties.

The

his eastern

coins and inscriptions show clearly that Trajan set out for campaigns in the autumn a.d. 113, not a.d. 114, as main-

tained by Eckhel and Clinton ; for their error about the reckoning In August of the tribunician years led them to post-date it by a year. Within this interval therefore we have to arrange all the 1 1 7 he died.
incidents of these campaigns.

For these incidents Dion

as

is

our only
for

trustworthy

authority

and

there

is

no reasonable ground

supposing that he gives these events out of their chronological order,

we may
1

follow his sequence.

'
'

After these things,' says Dion, he made an expedition against the Armenians and Parthians (lxviii. 17). The completion of the Forum and the erection of the Column have been mentioned just before. On
his

way eastward Trajan stays at Athens, where he receives an embassy From from Osrhoes, asking the crown of Armenia for Parthamasiris. Greece he passes to Asia and Lycia from thence to Seleucia (c. 17).
;

While he
This
is

is

in Antioch, he receives overtures

from Augarus of Osrhoene.

obviously therefore the winter a.d.

nf.

The subsequent

events

are as follows.

is

Entering the enemy's territory, Trajan and kings who are the bearers of presents. The whole country of Armenia submits without a battle (a/xa^t), and the emperor enters Satala and Elegia, its strongholds. The humiliating interview at which Parthamasiris was deposed is described at length.
(a)

The

expedition begins.

met by

satraps

It takes

place at Elegia

(c.

18, 19, 20).

Trajan then goes to Edessa, and

21).
is

there sees Augarus and receives overtures from other kings (c. Other negociations with petty princes are mentioned while he

in

Mesopotamia. against Adiabene. Lusius gains possession of Singara and other places without a battle
Adenystrse, a strong fortress, opens its gates to the Romans, (afiaxi). the garrison having been massacred (c. 22). The emperor receives the title of Optimus from the senate. After taking Nisibis and Batnge,

From Mesopotamia he marches

he

is

also designated Parthicus

(c.

23).

ifi)

While he

is

residing

at

Antioch,
is

an earthquake lays the

Trajan
himself escapes
days, during which

city in ruins.

The

consul

Pedo

killed.

through a window.

The shocks

last

for

several

he

lives in the
(y)

open air in the hippodrome (cc. 24, 25). At the approach of spring (vVo to lap) he
at

sets

out on

his car-

march into the enemy's country. Vessels built ried on carts lo the Tigris. A bridge across the

Nisibis are
is

river

constructed

OF
with

S.

IGNATIUS.
in

415
of the opposing barof Adiabene is

much
;

difficulty {iTrnrovuTara)

the face

barians

and the

Roman army

crosses.

The whole

reduced,

including the scenes of Alexander's exploits, Arbela and Gaugamela. After this the Romans advance as far as Babylon itself,

by He then designs digging Trajan surveys the wonders of Babylon. a canal between the Euphrates and the Tigris, that his boats may pass through for the construction of a bridge; but this design he

not meeting with had been wasted

much

civil

opposition from the natives, because Parthia wars and was torn asunder by factions.

abandons on account of the engineering

are
carried
is

difficulties,

and the boats

taking which The senate

overland.

He

then

enters

Ctesiphon, on
title

he

saluted Imperator

and 'confirms' the

After
the

Parthicus.

votes

him honours

liberally.
(i.e.

towards the

Red Sea

taking Ctesiphon, he sets out Persian Gulf). He acquires without

trouble the island

Messene

in the Tigris; but in great peril.

owing to the

difficulty

of navigating the river, he

is

However he reaches

the

He Ocean, which he explores, and sees a vessel sailing for India. Plis despatches to writes an account of his exploits to the senate. them, announcing victories, follow in such quick succession that
they cannot understand the tidings or even pronounce the names. They however vote him honours freely, and prepare to erect a triumphal arch. Meanwhile, during his journey to the Ocean and back,
all

the places
at

which he had taken

Babylon.

revolt.

The bad news

reaches

Trajan while

to quell the revolts.

Accordingly he sends Lusius and Maximus Maximus is slain in battle; Lusius 'among many
fire

other successes' recovers Nisibis and besieges and sets

Seleucia
Julius
is

to Edessa.

taken

by the

lieutenant-generals

Erycius

Clarus

and

Trajan, now fearing fresh difficulties from the them a king of their own. After this he marches into Parthians, gives Arabia, and attacks the city of the Atreni, which had revolted from

Alexander.

him.
cessful.
fail.

Here however he encounters enormous difficulties and is unsucHe leaves the place. Not long after his health begins to

Mean while there is an uprising of Jews in Cyrene, accompanied The same thing happens also in Egypt and wholesale massacres. by in Cyprus. Lusius is sent by Trajan and puts down the insurrection. Trajan prepares for another expedition; but his sickness increasing,
he
sets out

on

his return to Italy, leaving

Hadrian

in Syria in

command

of the army.

He

dies at Selinus in Cilicia.

at

Now

the winter

Antioch
(y)

(/?)

separates the

events enumerated
this to

in the paragraphs (a)

and

respectively;

and supposing

be

the winter of nf, we should get two whole years

for the operations (a),

41 6

ACTS OF
But
this is

MARTYRDOM
left

while only one year and a half would be

(y).

for all the

quite disproportionate to their relative difficulty

campaigns and

extent.

The

operations (a) were confined to a range of territory which

compared with the subsequent campaigns was limited, for Trajan does not seem to have advanced beyond the borders of the Greater Armenia, and it is not clear that he himself entered Adiabene at all. Not a no delay in crossing great single battle appears to have been fought and altogether the rivers is recorded not one siege is mentioned
;

operations resolve themselves into a straight-forward bloodless march. But the incidents (y) are wholly different in character. They extend from Cyprus and Cyrene to the Persian Gulf. There are subjugations and revolts and subjugations again. There are boats to be built and

dragged overland, and

Trajan and
tracts of country.

rivers to

be bridged, and
here and

cities to

be besieged.

his generals

appear now

now

there

over

vast

Dierauer speaks of the 'astonishing rapidity', the But with 'breathless haste', of Trajan's movements (pp. 173, 181). this apportionment of the time, we have something more than breathless

haste;

and

it

may
these

fairly

be asked whether human energy could have

within
the
limits

crowded
them.

all

operations

thus

assigned

to

The same

result

seems

to

follow

chronology of the emperor's titles. that Optimus occurs on more than one
year 114, and one of

We

from an investigation of the have seen (pp. 396, 411)

inscription belonging to the a military diploma found at Carnuntum these, The designation Parthicus on in Pannonia, bears the date Sept. 1. the other hand is less frequent. Hitherto it has been found only on

one monument belonging to

province of Baetica (see

this year,

a non-official inscription in the

It must therefore have above, p. 412 sq). been given in sufficient time to get known in Spain before the close of the year.

These facts are in harmony with the meagre notice of Dion, in which he represents both titles as conferred during the first part But of the eastern campaign, and Optimus as preceding Parthicus. the date of the latter title has an important bearing on our investigation.
was conferred, says Dion, after he had taken Nisibis and Batnse, i.e. after he had overrun Mesopotamia and while he was close to the
It

frontier of

to a close.

Adiabene, so that the operations (a) were already drawing Indeed it seems probable from Dion's account that he left

Lusius to complete them, while he himself returned to Antioch. This the operations (a) are all exhausted in the year 114, and nothing being so,
is left

for 115.

OF
a. d.

S.

IGNATIUS.

417

So again with the successive titles of Imperator. In the years 114, 115, Trajan rises from Imperator vi to Imperator xi, if
xii,

not to Imperator
six;

so that the title is conferred five times, if not 116, 117, there are only two fresh accumulations at most. This ratio of five to two, or possibly of six to one, would be out of all proportion to the respective operations (a) and (7). On

whereas

in a. d.

the other hand, the three fresh

if

all

the events (a) were comprised in the year 114,

year, would and four accumulations of the the numerous operations (y) of the years
ix,
;

titles vii, viii,

and

which belong to that

supply
titles

all

that the
still

history requires
for

would

remain

a.d. 115, 116.

I have assumed that the winter of the earthquake and the incidents are arranged accordingly in the if; chronological table. The distribution of the subsequent events however which fall to the years 115, 116, 117, is still left undetermined by the monuments, and here conjecture must step in. It seems

On

these grounds
1

was ni, not

probable however that the

entrance

into

Ctesiphon, which was the

crowning triumph of the expedition, took place at the close of 115, and that the winter nf was spent in this city. This is a reasonable,
though
not certain
inference from the language
'

of Dion.

He

says
(i.e.

that Trajan after leaving Ctesiphon set out to visit the

Red Sea

the Persian Gulf) but that owing to the wintry season (or the stormy weather) and the rapidity of the Tigris and the reflux of the ocean
in some peril.' The expression viro x i lx ^ vo s * s not indeed conclusive in itself as to the season of the year ; but in conjunction with the description of the danger it points naturally to the winter

he was

'

or the very early spring.

1

The documents
77

are
is

quite consistent
intended
ttj
JL
;

with
vi.

Dion
7-77J

Cass, lxviii. 28 viro 5e

x l '
Kal

when

winter

e.g.
els

Thucyd.
-

fiQvos
7-77$

re rod

Tiypidos

d^vrrjros

34 i^wadrjvaL av
fact viro [rod]

wpa
'

x ei fx ^va

^n

toO

Volkmar

avappoias Ktvdvvev<xe. (Rhcin. Mus. N. F. XII. p. 508),

'

wKeavou

x ul

^> vo i

ma y

have several

meanings
vi.

answering Francke, says nun das Ueberwintern?

Und

worin

liegt

Sollte der ge-

cyd. rod x^'A^os,

Thu; (1) 'stormy weather', e.g. 104 rds vavs oaat eirbv-qaav virb
Antiphon Tetral.
evdias
i.

2.

lehrte Historiker wirklich gedacht

in
viro

Es heisst x^wi'a, sondern durch einen Sturm etc' But (1) Dion would certainly v feminine. never have made x eL (2) He would not have used the accusative case, unless he had meant something difx/awj/os?
vird
tt)v

haben nicht etwa

(p. 116) ol 8v<ttvxo0vt6s,

birbrav p.ev virb

yevoixevrjs

x^uvos
orrai
:

irovQai.v,
'

irwualti-

(2)

severe climate ', as at high

tudes, e.g.

Herod,

viii.

138 otyos k&tm,

viro

Btp/juou otivofia,

dparov

xzt-fiuvos
ii.

(3)

'winter season', e.g. Thucyd.

rod

101 virb

ferent, e.g.

'under cover of winter', or

(3)

x^M^os iraXaiwibpei (comp. c. 102 rovde x^os), Herod, iv. 62 virovoaTtei

yap
5r? alel viro

'at

the approach of winter'.

is

The

twv x^fxwvuv.

article

as frequently omitted as inserted,

II.

IGN.

27

418
this view.

ACTS OF
The
official

MARTYRDOM
title

assumption of the

Parthicus was, as

we

have seen
title is

with the entrance into Ctesiphon. (p. 412), coincident not wanting on any document belonging to the year 116.
the
as

This

Nor again do the inscriptions which bear Pedo offer any impediment to this solution,
think.

name
some

of the consul

critics

seem

to

If the earthquake occurred during this winter,

he must have

perished soon after

he had assumed
his

office,

February.

The news might not have reached Rome

of the year (e.g. C. I. L. no bearing on the question.
vi.

probably not later than before March.

as

Of
the

the

documents bearing

name, some merely mention him

1984, 2404, 241
1).

eponym

These

only two which have a the month of January (C.I.L. vi. 543, dated date both belong to Id. Jan., and vi. 43, 44, dated v Kal. Febr.), while he was probably still alive, but at all events before his death was known at Rome.
therefore have

The

5-

The day on which

investigation, for
tant.
It
it

S. Ignatius

was commemorated

is

fit

subject for

has some indirect bearings which are not unimporvaried at different times and in different places.
17.

1.

October

sary of the saint's

martyrdom
facts.

This was the original day observed as the anniverin Syria and Greece, as will be evident

from the following

(i)

festival of the

on S. Ignatius states that the followed immediately on that of S. Pelagia ; Horn. martyr in S. Ignat (Op. 11. p. 562 sq). The grace of the Spirit, he says, sets before us its banquets of the martyrs in rapid succession (o-wexeis y/xcv
Chrysostom
in his panegyric fxaprvpoiv TTapoLTiBlvai Tpa7reas).
;

koll 7ra\\r)\ov<i to.9 tcov

it

Only the Other

was a young virgin Pelagia who entertained us to-day the valiant day Ignatius has succeeded to her festival (wpafyv yovv 77/xas K 6prj KofiiSrj via
Kal a7rapoya/xos
eKtt'v^s
77

/xaKapta fxaprvs UeXayta... elaTiacre' ay/xepov 7raA.1v rrjv /xaKaptos ovto<;

The

kolL ytvvouos fjidpTvs 'Iyvartos SieSe^aro). persons, he adds, are different, but the table is one.

koprrjv o

This statement created a difficulty. The Pelagia here mentioned was doubtless the saint of Antioch, in whose honour Chrysostom delivered two orations which are extant. But, whereas the day of Ignatius in the Greek calendar is December 20, neither this nor any
other Pelagia

month

in

commemorated in December or even in The days assigned any known calendar.

is

to

the preceding Pelagia of

OF

S.

IGNATIUS.

419

Antioch in different calendars are June 9 or 10, and October 8. On this account it was inferred by discerning critics that the festival of
dar,

Dec. 20 must have been due to some later change in the Greek calenand that in Chrysostom's time the day of commemoration was

different.

original

Zahn (/. v. A. p. 53), who took this view, supposed that the commemoration was in June. The first point has since been
beyond question
;

established

covered to have been October

but the original day of Ignatius is dis17, as will appear from the documents

quoted

in the sequel.

Chrysostom's Homily on
the date of
(ii)

This accords with a marginal note in a MS of S. Pelagia, which gives /xr/j/l oktw^p^ rj\ as
12,150
It is
is

its

The

delivery (Op. 11. p. 584). Syriac ms Brit. Mus. Add.

described

in

Wright's Catalogue of Syriac p. 631. probably the oldest dated ms in existence, having been written a.d. 411. At the close of the volume, which contains portions of the Clementine Homilies and

MSS

Books against the Manicheans by Titus of Bostra, the Theophania and Palestinian Martyrs of Eusebius, etc., in Syriac versions, is a Syriac Martyrology, in which the names of the Western martyrs are
Recognitions, the

This Martyrology has arranged in the order of the Syrian months. been published and translated by Wright in the Journal of Sacred
Literature

vm.

(October) we have,
8.

Under the pp. 45 sq, 423 sq. among other names ;

month Former Teshri

At Antioch, Pelagia.
Ignatius, bishop of Antioch, of the

17.

number

of the ancient con-

fessors.

Attention was called to this entry by Zahn (Ign. et Pol. Ep. pp. xiii, 343, 381), who thus in his later work corrected his earlier conjecture as to the time.

Here then we have found what we

seen, dates
itself,

sought.

The

ms, as

we have

from the early years of the 5th century; but the Martyrology It is full of errors even in its Syriac dress, must be much older.

arising

from the confusion of Syriac

is

letters

having similar forms, and

therefore probably

removed by several stages of transcription from the document. But this Syriac document itself was a translaoriginal Syriac We shall tion from the Greek (see Zahn Ign. et Pol. Ep. p. 381).
probably therefore be correct in assigning the work to a date not later At all events it will be older than about the middle of the 4th century. than S. Chrysostom's panegyric ; and it seems to have emanated from

Antioch or the neighbourhood. In the Syriac translation of the A?itiochene Acts of Ignatius, (hi)

27

420

ACTS OF MARTYRDOM

the translation), published by Mcesinger (p. 12, 1. 1; comp. p. 15 for the date of the martyr's death, which in the extant Greek and Latin

copies of this same document is given seventeenth of the Later Teshri' (i.e.

December

20, appears as 'the

November). Comparing this statement with the previously mentioned Syrian Martyrology, and bearing in mind that no calendar places the commemoration of the
saint

we can hardly doubt that it is a slip for the same date (Oct. 17) is given. The Former translator doubtless substituted the day of commemoration which was still kept by his own church for the day which he found in the Greek document before him (see below, p. 423). Thus the commemoration of Oct. 17 survived, in some Syrian Churches at least, long after the Antioon November
17,

Teshri, so that here also the

chene Acts were composed. I have also found (iv)

this date of the festival preserved in a Jacobite Syriac calendar in the Vatican MS Syr. xxxvii, described in Assemani Bibl. Apost. Vatic. Cod. Catal. Pars i. Tom. ii. p. 244,

MSS

a volume of miscellaneous contents brought from Mesopotamia. On Kalendarium per anni circulum festorum Domini et p. 250 sq is
'

sanctorum ordinatum a sancto Jacobo Edesseno.'

notices
;

It

contains these

Oct. 15 'Isaiah of Aleppo; and the decease of Mar Asia [T^-Qor<' the Physician] who is also Pantaleon and Ignatius of Melitene who is also the Runner 1 ; and Mar Phineas of Hah.'
;

Oct. 17
tius

'The Prophets generally; and Hosea Nurono and Theophilus of Alexandria.'

;

the Prophet; and Igna-

Jan. 29 'Burial of the bones of Ignatius Nurono; and Severus the Capharsaean, Archimandrite of Kartamin and the Martyrs of Galatia.'
;

The
due
to

an

celebration of the other Ignatius two days before was probably shall meet with other instances in the calenattraction.

We

dar of this tendency to bring into proximity saints bearing the same name. Of Jan. 29, as the day of the translation of our Ignatius from Rome to Antioch, I shall have to speak hereafter. A search through the Syriac calendars in the British Museum, (v)

which Dr Wright kindly undertook one interesting entry.

at

my

request, has brought to light

The ms Add. 17,134 is dated a.d. 675, and was probably written by the hand of the famous Jacob of Edessa himself (see Wright's
Catalogue of Syriac p. 330 Severus and others (among these a
1

MSS

sq).

It

contains chiefly

Hymns

of

Hymn
11.

on Ignatius, and another on

pp. 351, 365.

See Assem. Bibl. Orient.

OF
Basil

S.

IGNATIUS.
fol.

421
is

and Gregory)
'

but beginning on

84 a

a calendar of Saints'
j

Days

perhaps written by a different hand.'

.*

It furnishes these notices

JtoCui^l^K'
fol.

rdxiia K'^oaaK'.t
:

.^i.uK'

^O-A^ra .two
ji>cuLjtoreL=j

840

p^ix..ia Jtocuia.^*i\^

fol.

85

jcu\inr>r<l3
[January];

jcui^i^
fathers

'On

the 1st of the

Later

Kanun

Of the holy

Ignatius, Basilius, Gregorius, and the rest.' 'On the 17th of the Former Teshri [October]; Ignatius, Gregorius, Basilius.'
S. Basil

Of the holy

(ones),

died on the
is

first

day of the year 379, and

1 .

his

commemora-

tion

was and

seen,

cause

each

kept accordingly on Jan. 1, while Oct. 17, as we have was the festival of Ignatius Here then they make common
sharing his festival with
the
other.

This phenomenon
the 125 Epithronian

illustrates other notices respecting Ignatius.

Of

Orations, delivered
versions, six (9,
S. Basil

and

S.

by Severus of Antioch and preserved in Syriac 37, 65, 84, 102, 116) were spoken on the festival of 2 Gregory (Wright's Catalogue p. 534 sq, Cureton C. I.

p.

Respecting four of these we are told that they 215 sq, p. 247 sq). were delivered in the Church of Ignatius, that is, no doubt, in the ancient Tychseum, which had been converted into a Christian church,

and whither the bones of Ignatius had been translated from the CemeIn one case it is distinctly said that the delivery of the oration tery. on the Cappadocian fathers in this church was 'according to custom,' while in three reference is made to Ignatius, and the preacher dwells

on the resemblance of

Basil and Gregory to this early martyr of Antioch. This habitual association of their names by the great Monophysite patriarch of Antioch may have suggested a corresponding arrangement At all in the calendar of the great Monophysite father of Edessa. this may be, events the two cannot be independent. But, however

these notices
Ignatius
after

show

that

Oct.

17

continued to be the

festival

of S.

the Monophysite schism, and had not

yet been sup-

planted by Dec. 20.

1

The day

Jan. 25.
(besides

On

of Gregory Jan. 30 the

Nazianzen is Greek Church

their several

commemorations)

commemorates in common Basil, Gregory, and Chrysostom but this common festival
;

was not instituted till the nth century. 2 These six homilies were evidently delivered on Jan. 1, for they appear between homilies on the Nativity and the
Epiphany.

422
(vi)

ACTS OF MARTYRDOM
Another trace of
i
(i.

this

day appears

in

the

Bollandist

Acta

Sanctorum Feb.
mity to
in Junio

p. 14, ed. nov.), where, after

mention of the proxireperitur

S. Pelagia's

day
si

in S.

Chrysostom's time, the editors say 'Neque

S.

neque

in Octobri ulla

Ignatii

in

martyrologiis

observata solennitas,

norum Bruxellensium, As the day of the martyrdom was already fixed martyris translation for them in their own calendar at a different time, these Carthusians

quaedam annotata mss excipiantur Carthusiain quibus xvii Octobris traditur B. Ignatii

would naturally assume that October 1 7 must be the day of the translation of the reliques. But whence they derived their information, I do not know.
2.

December

20.

This

is

the

common

date of the martyrdom,

at

which prevailed in the Greek and other Eastern Churches The Mencea contain two festivals of our saint.
Dec. 20. The anniversary of the UpojxdpTvpos lyvdTiov tov eoc^opov). The (ttlxol are
A4ov(tlv,

later age.

martyrdom

(Mi/^/x^ tov dyiov

lyvaTU, StiTrvov
Sclttvov javcttlkov,

7rpovTi0r]<;,

KotVwve
EiKaSi

Oapaovs Xiov.
AeoVrwv.

Iyvanos 6dve

yap,<pr]\r}o~L

return of the reliques ('H 'Ai/a/co^iS^ twv Aenf/dvoyv tov Jan. 29. tov Upo/xdpTvpos lyvariov rov 0(f>opov). ay The (ttlxol are

The

Xapts

\tovo~LV, 'Iyi/arte, 7ra//,/3dpois

KCU,

2,0V 0"0)jU,aTOS At7TOVO"t

Tfj
8'

7TtO-TOtS /XpO<5.

ivdrr)

e7ravovSos 'Iyvaria) eixaSt Tv^^r/.

This second
first.

festival is

almost as prominent in the Mensea as the

The Armenian calendar agrees substantially with the later Greek as regards the day of the martyrdom, though it exhibits slight variations. In the Armenian Acts of Ignatius ( 49) the date is given ix Kal. Jan., It has been suggested above that this was an alteration i.e. Dec. 24. made
from xiii Kal. Jan. (Dec. 20) the day given in the Greek from which this portion of the Armenian Acts is taken original because Dec. 24 was the Armenian day of commemoration at the time when the translator or transcriber lived. Just in the same way we have
arbitrarily

seen

(p.

tuted another day, to bring

420) that the Syrian translator in this very passage has substiit into conformity with the usage of the

Syrian Church.

The day

in the

Armenian calendar was

originally,

we

may

suppose, identical with the day in the Greek; but the beginnings

OF

S.

IGNATIUS.

423

of the Armenian months at that time did not exactly synchronize with the beginnings of the Greek months. In the same way Dec. 20 is Choiak 24 in the Egyptian, and Tahsas 24 in the Ethiopic calendar (see below
p.

425 sq). In the Armenian Menologies, if I am correctly informed, the day is given Dec. 20, conformably to the Greek calendar. On the other hand in two Armenian calendars reprinted in Assemani (Bibl. Orient, in. p. 648, p. 654) it is neither Dec. 24 nor Dec. 20, but Dec. 17.

in the

Whether this slight variation again can be explained by some fluctuation Armenian year or not, I am unable to say. It should be observed however that this last date agrees with some early forms of the Latin In the two Armenian calendars last mencalendar (see below p. 430). tioned there is also a second day of commemoration for this saint This Jan. 29 in the one (p. 645), and Jan. 30 in the other (p. 649). second commemoration corresponds to the festival of the translation in the Greek calendar. The earliest document which gives December 20 for the martyrdom
;

is

the Antiochene Acts of Ignatius ( 7 rfj 7rpo heKarpidv KaXavSwv 'lo.vvovapiiov). Notwithstanding the various reading of the Syriac version

mentioned above

(p. 420), the existing Greek and Latin texts unthe date which stood originally in this document ; questionably give for this xiiith before the Kalends is mentioned in the body of the work
(

-q

>uiV V TpicrKaiSeKcrny), Xeyo/xeVr/ rrj 'Pw/xat/c^ 4

where

texture of the story, and where the Syriac translator himself.

3.

number

is left

it belongs to the undisturbed by the

July

i.

martyrdom,

as

commemorated

This appears to have been the anniversary of the in the Egyptian Churches.

The
fxrjvl

correct text of the

rj [AvtffJLY]

Roman

Acts of Martyrdom

is

unquestionably

(12) koX eoTiv

TravifjLui

veofxrjvia,

tov OeocjaXea-TCiTov kcu ytvvaiov fxaprvpos 'lyvartov 'in the month Panemus on the 1st day,' as it

appears in "P, the best of the three Greek mss. The retention of this date is the more remarkable, because this document is inserted in a
hagiology for December (see above, p. 364) ; its place having been adapted to the later usage of the Eastern Churches as regards the commemoration of Ignatius, but the corresponding

change in the month and day, which was thus required, having been overlooked. So too the date is given in the Memphitic version, hccot^i JUniew&oT euja,T.uoir$- epoq
KevTes.

uipcoMeoc
of the

-2s.e

'the

first

n^neAioc* K^Tek siipeAut^HAii *. necoT 7 iieimn, month which is called according to the Romans Pane-

mus, but according to the Egyptians the seventh of Epiphi [Abib].' The Macedonian names of the months prevailed in Egypt; and in

424

ACTS OF

MARTYRDOM

Macedonian nomenclature July was Panemus. The Egyptian equivalent was Epiphi; but the native Egyptian months only coincided roughly, and
Epiphi began on June 25, so that Panemus
Fast. Hellen.
in. pp. 360, 363, Ideler
1

= Epiphi
d.

7; see Clinton
1.

Handb.

Chron.

p.

143

sq.

So too the heading of these Acts

in this Coptic Version describes the

martyrdom
the

as taking place ficoir 7 Mnid.fi.oT

5

ennn, 'on the seventh of

month Epiphi. And again the corresponding notice in the Armenian Acts of Martyrdom ( 52), taken from these Roman Acts, runs 'Memoriam Deo dilecti et fortis propugnatoris Ignatii in Hrotitz mensis die
primo [secundum Graecos Decembr. 20] manifestavimus vobis etc' Hrotitz is the last of the Armenian months, but (p. 547, Petermann). the Armenian year commenced with August, so that here again we have
date July 1. The words in brackets therefore (an addition, I of the editor Aucher) do not give the Greek equivalent in suppose, time, but communicate the information that the day was different in
the the

Greek calendar.
is

It

statement

quite inconsistent

has been observed already (p. 375) that this with an earlier notice in these same

Armenian Acts

( 49), 'Facta est res haec ante ix [secundum Graecos Kalendas Januarias' (p. 545), taken from the Antiochene Acts. xiii] This then (July 1) was the original date for the martyrdom in this

document; but

in the other

Greek mss

VL

it

is

altered to

conform

to

the later Greek usage firjvl AcKe/x/fyiu) eiKaSi, and L also adds the day of the translation of the reliques Jan. 29, ivexOivToyv Sk 'Avrtoxeta twv

Ti/ztW avrov

kei\J/av(i)v firjvl

'lavvovapiio ei/<aSi evvdrrj.

7,

This same day, Epiphi [Abib]

original
festival

was
the

also,

do not doubt, the

Coptic Churches. Coptic calendars indeed, as we should expect, follow the later Greek usage, giving Dec. 20 for the martyrdom, and Jan. 29 for the translation. Two such are given in Mai, Script Vet, Nov. Coll.

of the

martyrdom

in

native

Melchite

iv.

In the present Jacobite pp. 50, 52, and p. 169, respectively. Coptic calendar also the martyrdom of Ignatius is commemorated on Choiak 24 (Dec. 20), and his name has disappeared from Abib 7
ii.

(J u ty O? which commemorates only Shenuti (see of the Coptic Church, pp. 16, 34, of the calendar)
1

Malan's Documents

The

translation

is

1 This is also the case in Brit. Mus. Add. 5996, where Shenuti alone is commemorated on Epiphi 7. In Brit. Mus.

dar Epiphi
Brit.

is

wanting.

Mus. Oriental

1321,

Conversely in dated a.d.

Oriental 425, dated a.d. 1307, a MS of the Gospels with a calendar appended,
Ignatius is commemorated on Choiak 24; while owing to a mutilation of the calen-

1346, a lectionary nuti alone without

with calendar, SheIgnatius

is

comme-

morated on Epiphi 7 ; but the month of Choiak is not included in this volume,

OF
not

S.

IGNATIUS.

425

But in other Coptic calendars the original mentioned at all. Egyptian day, Epiphi 7, is preserved. Probably documents may be extant in which this is the sole day of commemoration. But in those

which

I have noticed the later Greek usage is combined with the original Egyptian, so that there are two days of commemoration, July 1 and This double commemoration appears, for instance, in a Dec. 20.

Jacobite Coptic calendar (in Arabic) given in Mai I.e., where we have under Abib 7 [July 1] 'Sancti Ignatii et Scenudii abbatis' (p. 31), and under Choiak 24 [Dec. 20] 'Sancti Ignatii' (p. 21). A second example

appears in another Coptic calendar (in the Arabic language), likewise given in Mai, ib. pp. 103, 117, which under Abib 7 has 'Martyrium
Ignatii papae Romae, qui Petrum excepit imperante Trajano,' and under Choiak 24 'Martyrium sancti Ignatii patriarchae Antiochiae,
discipuli sancti Johannis evangelistae.'
is

The designation 'Papa Romae' a hasty inference from the statement that he succeeded S. Peter. This last quoted calendar is stated to be 'juxta recensionem factam
Michaele
episcopo
Atribae
et

a patre

Meligae, et

ab

aliis

Sanctis

This Michael flourished about a.d. 1425. The patribus' (p. 93). alternate ascendency of Melchites and Jacobites for some generations
in the

Egyptian Churches
far as
I

will explain this intermingling of different

usages.

have observed, the Ethiopic calendars all commemoon both days, Tahsas 24 and Hamle" 7, corresponding Ignatius So for instance the calendar to Dec. 20 and July 1 respectively. But they most in Ludolf, p. 389 sq (see pp. 402, 421). given

So

rate

commonly add
is

a third

commemoration

also,

Hamle

the

case

with

the

Ethiopic Synaxarion

This 1 (June 25). described in Dillmann's

Catal. Cod. Aethiop. Bibl. Bodl. p. 37 sq,

entries
;
'

where we have the following

Antiocheni'

Tahsas 24

Martyrium

Ignatii, patriarchae

[p. 49].

Hamle Hamle
and

'

1
'

Commemoratio Martyrii
Martyrium

Ignatii patriarchae' [p. 63].

Ignatii, patriarchae

Romani

post Petrum'

[p. 64]:

similarly in

Zotenberg

Catal. des

MSS

Ethiop. de la Bibl. Nation.

pp. 169, 189, 190. Several such Ethiopic Synaxaria are described in Wright's Catal. of At my request Dr Wright in the Brit. Mus. p. 152. Ethiop. examined them with a view to the notices respecting the commemo-

MSS

ration of Ignatius,

and has furnished

me

with the following translation

of the entries.

Tahsas 24 'And again on

patriarch of Antioch,

this

day the holy and

illustrious Ignatius,

became a

martyr.'

426

ACTS OF

MARTYRDOM

'He was the disciple of the blessed Apostle John the Evangelist, and ministered unto him in preaching, and went with him to many cities. Thereafter he appointed him patriarch over the city of Antioch and he preached therein with life-giving preaching, and converted many unto the knowledge of the Lord, and baptized them with the Christian baptism, and enlightened them with knowledge, and showed their error unto those
;

who worshipped idols.' 'And the heathen were enraged

with

him and accused him

before

king Trajan (Trabyanos), the wicked Cassar; and they said unto him:
Ignatius abolisheth the worship of thy gods, and teacheth the people bringeth them into the Christian faith of Christ.'

and

'Then he sent and bade him come unto him.

unto Ignatius
:

And

Why hast thou done

this?

and why hast thou

the king said abolished the

my gods? and hast brought all ?nen into the worship of And Ignatius said unto him: If it were possible for me, I would bring thee too, O king, into the worship of Christ, the King of And the king said unto all, that I might make thee a friend of His. him Let this talk alone, and sacrifice unto my gods ; and if not, I will And the holy Ignatius said unto him torture thee with great torture. Do unto me, O king, all that thou pleasest; because, as for me, I will not sacrifice unto thy filthy gods, and I am not afraid of thy torture, neither of thy fire nor of thy lions; and thou art not able to divide me from the
worship of
Christ?
:

love of Christ, the living King.' 'And when the king heard this, he

him

became very angry, and ordered they tortured him with much torture, and placed coals of fire in his hands, and seized him with pincers and after {or fleshhooks) a long time, whilst the fire was in his hands this they burned his sides with brimstone (Oeiov) and oil, kindled with
to

be tortured with great torture.

And

And after this they lacerated all his body with knives of iron.' 'And when those who tortured him were weary of torturing him, they cast him into prison, until they could do with him according to all And therethat they wished; and he remained in prison many days. after they remembered him and brought him forth, and set him before
fire.

the king.'

And the king said unto him Ignatius, if thou couldest see the gods, their beauty would please thee. And the holy one said unto him: If thou wouldest believe in Christ, He would ?nake thee raise the dead
'
:

and heal the sick. And the king said unto him Thei'e is no worship which is better than the worship of the sun. And the holy one said unto him How is it better to worship the sun, which hath been created, and to forsake the Creator, whose kingdom doth not fail? And the king said unto him Thou spcakest not well, but by thy transgression thou drawest all the people of Syria unto the worship of Christ. And the holy one was angered, and said unto him O king, because I have drawn the people from worshipping idols and have brought them unto the worship of Christ, the Creator of heaven and earth, who was before the world,
:

OF
thou art angry with
thy filthy idols /

S.

IGNATIUS.
sacrifice

427
unto thy gods and
God,
obey thy order,

me and orderest mc to But as for me, I will not

not sacrifice wito devils, but I will sacrifice unto

truth,
'

my

and I will who is in

Father and Son and the Holy Spirit! the king was angered, and commanded that they should let loose upon him two hungry lions, so that they should not leave even a morsel of his flesh. And when the holy Ignatius saw the lions coming nigh unto him, he cried out with a loud voice, and said to the people Hearken unto my voice, O men of the city of Rome who are assembled here, and know that it is not because of pride and vainglory that I patiently endure this torture, but my patience is becaiise of my Lord

Then

Jesus Christ, my God. And lo, my soul desireth that these lio?is should crush me like wheat, because my soul desireth now to go to my Lord Jesus
1

Christ.'

'And when
these tortures I

astonished and said

these tortures

the king heard what he said, he marvelled and was great is the patience of the Christians tinder
:

How

Who
lions
still

is the?'e
'

of the heathens
to the

who could patiently

e?idure

for the gods f

'Then those
him, they stood
his

came near

in terror.

And

holy one; and when they saw afterwards one of them stretched out

Then he delivered up his soul his neck and seized him. hand of Christ his God with joy, and He fulfilled for him his morsel of his prayer, and it was not possible for those lions to touch a but it is preserved in the city of Rome until the second coming body, of the Lord Jesus Christ.' 'And after this they buried the body of the holy Ignatius in the cemetery which is outside the city, with hymns and psalms. And he

paw upon

into the

Lord Jesus accomplished his martyrdom well for the name of our Christ and they wrote his contest that it might be profitable for him who reads it and for him who remembers his name. And they made
;

for

him a

festival in every place,

and he intercedes
life

for

them

in all their

afflictions,

because he hated the

etc.''

of this world.

May

his holy bless-

ing be with
'

Hail to Ignatius, the chosen of God Who preached the truth unto those who had gone astray!

The

Burned

heathen, whilst they made sport of him, his side with boiling oil and sulphur,
also placed in his
1

And

hands coals of

fire

1
.'

Hamle
patriarch,

'And again on

this

the day was the martyrdom of Ignatius

'

may
7

2 his blessing be with etc

Hamle
1

'And again on

this

day the holy father Ignatius, patriarch

2

MSS consulted, Brit. A/us. Oriental

660,667, 656, 658; see Wright's Catalogue p. 152 sq.

657,

Orient. 659 has Agnatjos; Orient. Gnatyos; Orient. 661, Anagtyos;

and Orient. 670, Agrtyos.

428

ACTS OF

MARTYRDOM
who was
after Peter, in the

of the city of Rome, became a martyr, of king Trajan (Trabyanos).'

'

days

the nations

For when this king heard concerning this father that he taught all and brought them into the faith of our Lord Jesus Christ (to whom be glory) and rejected the worship of idols, he bade him come, and said to him, Sacrifice unto the gods; but he hearkened not unto him, neither did he obey him. And he made him many promises, and was indignant with him; but he heeded not his promises, and feared not his And after there had been much talk between them, and indignation. he would not agree with him about his apostatising, then he brought him to the lions. And the holy Ignatius commanded his people, and strengthened them in the right faith. And one of the lions drew nigh unto him and seized his neck and he delivered up his soul into the hand of the Lord. And thereafter that lion came not near him at all. And they carried away his body with much honour, and placed it in a fair spot, which the Lord had prepared for it.'
;

'

Hail to Ignatius, who inherited {or occupied) the throne of Peter,

The grace

of which is exalted above all thrones. While he was polluting the sacrifice of abominable idols, As the consummation of his martyrdom a lion killed him,

But did not thereafter come near

to his

body

to touch

it

1
.'

The date easily explained. Hamle 7, according to another mode of reckoning. Strictly speaking Panemus (July) 1 corresponded to Hamle but roughly Panemus was regarded as equivalent to July. Hence 7
This
triple
is

commemoration may be

Hamle
;

a repetition of

by a careless transference the Egyptian day of commemoration Panemus 1 became Hamle 1 ; and this day, having been borrowed directly or
indirectly from

noticing that
It

some Graeco-Egyptian calendar, was set down without Panemus 1 was already represented by Hamle 7.

should be noticed that both the accounts of the martyrdom (under Tahsas 24, and under Hamle 7) are derived almost entirely from
the

Roman

Acts.

This

is

an additional indication of the Egyptian

origin of those Acts (see above p. 381).

4.

February
Feb.

i.

The

ultimate usage of the Latin Churches

is

represented in the Martyrology of

1

Ado

(t a.d.

875);

'Eodem

die

apud Antiochiam, beati

S. Ignatii episcopi

Dec. 17 'Translatio

Ignatii episcopi et martyris.' et martyris qui tertius post

rexit ecclesiam.'

beatum Petrum apostolum Antiochenam

See also his Liber de Festiv.
1

p.

191 (Migne), where an account of the

f.

Orient. 670,
f.

f.

78

a,

col.
2.

2; collated with Orient. 661,

106

b,

col,

3,

and

Orient. 657,

147

b, col.

OF
saint
is

S.

IGNATIUS.

429

cludes,

and the same days are mentioned. The account conReliquiae ejus Antiochiam relatae jacent extra portam Daphniticam in coemiterio ecclesiae, xvi Kalendas Januarias delatae.' The
given,
'

days are the same in Usuard and so Notker gives Feb. 1 for the martyrdom, but the two last months in the year are wanting in his
;

calendar.

Thus comparing

it

with the

final

Greek calendar we

find the final

Latin calendar substituting Feb. 1 for Dec. 20 as the day of the martyrdom, and Dec. 17 for Jan. 29 as the day of the translation. But this result was only attained after much fluctuation. In the
oldest Latin calendars there
is

no mention of

this saint

at all

(see

Zahn /. v. A. p. 27 sq). This is the case for instance in the Hieronymian Martyrology. In the original Beda {Op. v. 1134, Migne), Dec. 17 is given as the day, not of the translation, but of the martyrdom
1

Ignatii episcopi Jan. martyris qui tertius Antiochiae post Petrum apostolum episcopus duodecimo Trajani anno ad bestias vinctus Romae [1. Romam] missus est. Reliquiae tamen corporis

xvi

Kal.

'

Natale

S.

et

ejus Antiochiae jacent (extra

5

portam Daphniticam

in

coemeterio ec-

clesiae)

while no other day is commemorated in connexion with this saint. The same is also the case with Rhabanus Maurus {Op. iv. 11 86, Migne),

who

repeats almost the

Patrol. Lat. cxxi. p. 622),

'

same words and with Wandalbert (Migne's whose verses on Dec. 17 are,
;

Ignatius sanctus deno sextoque triumphat,

Antiochenae urbis pastor martyrque, ferarum Quern dentes panem vivum fecere; sequuntur

Quern fuso ob Christum Rufus Zosimusque cruore';

where the companionship of Rufus and Zosimus with Ignatius is taken from Polycarp Phil. 9. These facts seem to show that, when Dec. 17 first appeared in the Latin calendar, it was intended for the martyrdom. How this day came to be selected, we can only conjecture 2 But I
.

think

may be explained as a confusion of Oct. 17 and Dec. 20, the two days of the martyrdom in the earlier and later Greek calendar. On the other hand Zahn (/. v. A. p. 28) suggests that it is due to attraction, the commemoration of another martyr bearing the same
it

name having
1

already, as

he supposes, been fixed on Dec. 25 (see

2

In the poetical Martyrology however,

attributed to

Bede {Op.

v. 606, Migne),

in

See however the same phenomenon some Armenian calendars noticed

Dec. 20

is

given;

'Ter decimas Daciani

above, p. 423.

Ignatius aeque Kalendis,'

43

ACTS OF MARTYRDOM

Meanwhile in other Martyr. Hieron. Dec. 25, Hieron. Op. xi. p. 545). calendars in the West Feb. 1 had been fixed for the martyrdom of
Ignatius of Antioch.

without any reference to tradition

This day must have been selected arbitrarily but it would be suggested, as Zahn ;

supposes
the
p.

to the festival of the African martyr bearing (1. a), by proximity same name Ignatius or Egnatius (see Cyprian Epist. xxxix. 3, 583 Hartel), who was already commemorated on Feb. 3 (see the
1.

Again, Feb. 1 appears as the commemoration of Polycarp's martyrdom in some early Latin calendars (e.g. Martyr. Hiero?i.), and the memory of Ignatius
p.

Bollandist Act. Sand. Februarius

325

sq, ed. nov.)

of Antioch was inseparably connected with that of Polycarp. Thus the earlier Latin calendars exhibit two days as claimants for the martyrdom of Ignatius of Antioch, Dec. 17 and Feb. 1; and the ultimate form of
the

Roman

calendar

is, I

am
1

these rival claims.

Feb.

was allowed

disposed to think, an attempt to reconcile to retain the martyrdom, while

Dec. 17 was compensated with the translation. This last adjustment would be the more easy, because those martyrologies which give Dec. 17 as the day of Ignatius include in the appended account of the saint the notice of the deposition of his bones at Antioch as related by S. Jerome. In this way 'Translatio' would be inserted on Dec. 17,

and

'

Natale

'

From

this

(where it occurred) would be removed. account it will have appeared that the commemoration

of Ignatius of Antioch only obtained a place among the festivals of the Latin Church at a comparatively late date, and even then with many fluctuations. But in these islands several centuries more elapse
before he is recognised ; and indeed he seems never to have obtained a firm footing in our northern calendars, whether Celtic or English. This appears, I think, from the calendars published in Hampson's

Medii Aevi Kalendariwn, and Even in those which belong

his

in Forbes's

Kalendars of Scottish Saints.

14th century
still

to

as late a date as the

name

is

frequently wanting, and S. Brigid

1.

retains sole posses-

sion of Feb.

The
of
S.

lesson from the Gospels, appropriated to the

ix.

Ignatius, was Mark

32
his

commemoration

40.

This appropriation was owing

Cyprian

(1.

c.) tells

us that this Egnain

tius

was already commemorated

time;

'Sacrificia pro eis semper, ut

me-

ever in the early Carthaginian calendar of the 5th century appears to be June 14, not Feb. 3. But he was transferred to

ministis, quotiens

martyrum passiones, et dies anniversaria commemoratione celebramus.' His day of commemoration how-

Feb. 3, before Ignatius of Antioch was see Zahn I. v. A, assigned to Feb. 1 p. 28 sq.
;

OF
to the legend,

S.

IGNATIUS.

431

that

founded on a misinterpretation of the name G/o<opos, was the child whom our Lord took up in His arms Ignatius and blessed. The legend appears in the Menaja and in the Metathese channels it obtained currency as phrast's Life, and through This lesson is assigned to the recognised tradition of the Church.
his day,

Dec. 20,

in

the Jerusalem

Miniscalchi Erizzo), of which the date

Syriac Lectionary (p. 478, ed. is a.d. 1030. So too in another

12 16,

Melchite Syriac Lectionary,

is

dated a.d.
Vat.

of which
11.

an account

103 sq; see In a Syriac Praxapostolos, likewise Melchite, described by p. Assemani (I.e. p. 137 sq), of which the date is a.d. 1041, and which was written in the neighbourhood of Antioch, I find a lesson from
Catal.
p.

given by Assemani
121.

Bibl.

Cod.

MSS

Heb.
1

14 sq E^oi/res ovv dpxtepia fteyav k.t.X. assigned to Dec. 20 Coronatio episcopi Ignatii.' Again, in the Augsburg (Munich) ms
iv.

of the interpolated Ignatian Epistles [gj a marginal note points to a lesson taken from Ignatius himself, Rom. 4 iyw ypatjua k.t.X., as ordered
to be read iv
rfj
/J-vrjfJLr]

rov ayiov lyvartov.

It will

have appeared from the above account that the translation of

the remains plays an important part in the commemoration of the A few words therefore will be necessary respecting the history saint. of the reliques, in order to clear up some points relating to the

Calendar.

Three

distinct

translations,

real

or

imaginary,

must be
incident

kept in
1.

mind.

The

translation

from

Rome
it

to
all.

Antioch.

Of

this

Eusebius betrays no knowledge at

century however, buried at Antioch.
says explicitly
if

not earlier,

At the close of the fourth was believed that the saint was
(

Jerome

in his

Catalogue

16), written a.d. 392,

'The remains of

his

the only statement Daphnitic Gate in the Cemetery.' to the particulars given by respecting Ignatius which he superadds Eusebius (see above p. 377 sq), it may be presumed that he derived and perhaps he may himself have seen the real it from local sources
is
;

body lie As this

at

Antioch outside the

or reputed

tomb of
S.

the martyr.

Accordingly

Chrysostom, when he pronounces

while he was
still

This belief supposes a translation. his panegyric on

a

Ignatius, delivered

386397), dwells at
metropolis.

some length on the

presbyter at Antioch (a.d. return of the reliques from the

carried home in triumph Just as an athlete, he says, is after his victory with cheers, and not allowed to set foot on the ground, and so also the cities in succession, receiving Ignatius from

Rome

bearing him on their

shoulders, escorted him

as far as Antioch, praising

432
the crowned victor.

ACTS OF

MARTYRDOM

At the moment, he continues, he brought ad-

vantage and prosperity to all those cities through which he passed; but from that time forward to the present day he enriches the city of Antioch {Op. II. p. 600). In all this however there is nothing which
tradition. suggests that Chrysostom was building upon any definite His language looks like a mere imaginative effort by which a skilful orator would dress up the bare fact of the restoration of the body to

Antioch.
or not,
it

is

Whether the bones of the saint were actually so restored Such a belief, where there is no eviimpossible to say.
existence before the close of the fourth century, is not The mere name found on a tombstone

dence of
entitled

its

to serious credit.

would be

sufficient to start the belief,

where the disposition was ready.

However from this time forward the translation from Rome to Antioch became a settled belief. It was commemorated, as we have seen, on as early as the Jan. 29 in the Greek and Syrian Churches probably
fifth

century ; and in the Latin Churches also at a later date priated a day to itself, Dec. 17.
2.

it

appro-

The
to

translation

from the
within the

Cemetery outside the

Daphnitic

This second translation is city. Tychaeum so far historical, that some bones believed (whether truly or not) to be those of Ignatius were so translated. This took place, as we have

Gate

the

seen

(387 sq), some time during the

first

half of the

fifth

century

under Theodosius the younger. The translation from Antioch 3.

to

Rome.
is

This must be coneasily traced.

sidered as a pure fiction, of which the growth Acts of Martyrdom, which I have called the
as

The

we have
stedfast

seen, not before the fifth

belief
in

Roman, were written, By this time it was century.

the

the

Antioch

and

reliques of the saint reposed in his

own

neighbourhood, that the But the Roman Acts city.

were composed probably in Egypt, and certainly without any knowThe writer therefore, being unfettered ledge of Antiochene belief. by any tradition, supposed that, as the saint had died at Rome, so

he was buried

there. This was the natural supposition. Accordingly he dressed up his statement in an attractive form. Before the 9th century however these Roman Acts, clumsily combined with the

Antiochene Acts, had been translated into Latin (see above pp. 371,
feelings could not in Rome that the

A story so acceptable to Roman 382) and circulated in the West. be overlooked ; and it soon became a settled belief
Acts express
'

it,

body of the martyr lay in the city where, as these Peter was crucified and Paul was beheaded and
But by
this

Onesimus was

perfected.'

time the Antiochene

story

OF
of
the
translation
to

S.

IGNATIUS.
was
also

433
established
belief
far

Antioch

an

beyond the region of Antioch and its neighbourhood. To reconcile the two therefore, it was necessary to suppose a retranslation at some

As to any such retranslation history and legend alike are but the body, being at Rome, must have got to Rome somehow. Accordingly Baronio in his notes on the Marty rologmm Romanum
later date.
silent
;

modestly suggests that they were removed from Antioch to Rome under Justinian, when the former city was devastated by Chosroes and the Persians, a.d. 540. This however is impossible, as the
Bollandist editors
(p.

speaks of the

saint's

body

35) point out, since half a century later Evagrius as still at Antioch. In another passage however,
this difficulty.

in his Annates,

Baronio states the case so as to evade

a.d.

Under the year

637, having occasion to speak of the Saracenic of Antioch in the time of Heraclius, he writes, Plane his capture temporibus, quibus sive a Persis antea, sive ab Arabibus postea iisdem
'

Mahometanis
turn

et Sarracenis

captae sunt nobilissimae civitates Orientis, ut...complura sanctorum,

Alexandria, Hierosolyma

et Antiochia...accidit

martyrum, turn confessorum, corpora translata fuerint in occidentem... Romam autem translatas tunc fuisse venerandas reliquias Ignatii martyris Antiochia, constans fama vetusque traditio, potius

quam

scripta, significant',

time several centuries to

move about
this

where the previous description leaves in. But it is clear from

tradition
(if

his

his

account that he had not found

tradition

it

could

be called) in any writer even of moderate antiquity. Of the numerous churches in Rome and elsewhere in Western Europe, which profess
to

have

different

bones of

this

martyr, an account
1.

is

given in the
persistent,

Bollandist

Acta Sanctorum Feb.

p.

36

sq.

The most

and perhaps the most ancient, claim is that put forward by the of San Clemente at Rome, which is asserted to possess the main

Basilica

the

body of the martyr. There is a certain propriety in the story which assigns a common resting-place to the remains of the two great
Apostolical Fathers.

reliques

Only a few years ago

(a.d.

1868),

when owing
supposed to

to the excavations in this ancient basilica the reliquary

contain the bones of the two martyred saints had been for a time On displaced, it was restored to its old position with much pomp.
this

occasion the reliques of Ignatius were carried in solemn procession into the Flavian Amphitheatre, where he himself had suffered,

and back again

is

to the church.

Of

this latest 'translation'

an account

given in Mullooly's Saint Clement

It

and

his Basilica p. 305 sq.

appeared from the above investigation that the original 28 IGN. II.
has

434

ACTS OF

MARTYRDOM
17,

and that this day afterwards and when did the change take gave place to December place? The account of Evagrius, quoted above (p. 386 sq), suggests We are told by this historian that from the answer to this question. the time when the reliques were translated to the Tychaeum by Theodosius to his own day a public festival was observed with general added rejoicing and that his contemporary the patriarch Gregory had
day of commemoration was October
20.

How

to the
his

splendours of this

festival.

It

is

the natural inference from

the day so observed was the anniversary, not of If so, it was the martyrdom, but of the translation to the Tychaeum. probably December 20, as Zahn {I. v. A. p. 53, Ign. et Pol Ep. p. 358)

language that

suggests.

The previous commemorated on Jan.

martyrdom on Oct.
saint
1

translation from

Rome

to Antioch

was already
this

29, in addition to the

;

commemoration of the
one
fall

and
20

as three

distinct festivals for

were

felt

to be excessive, Oct. 17

would

into disuse,

and the

commemoration of Dec.

would

come

to

be regarded as the

anniversary of the martyrdom.

The

sideration as the true

only anniversary therefore, which has any claims to conday of the martyrdom, is Oct. 17. Nor is this
itself.

date improbable in

Ignatius wrote his Epistle to the

Romans

on August 24 {Rom. 10); and he was about to embark at Troas at This interval of between seven and eight weeks would be the time.
long enough, and not too long, for the journey from Troas to Rome and for the necessary delays which might occur on the way or after his arrival. On the other hand the later day of commemoration,

Dec.

20,

for

which

the

Antiochene Acts are

authority,

leaves

an interval
with other

of

easily reconcilable

a delay not nearly four months notices in these same Acts ; for this

our

earliest

document represents the journey as hurried and the sentence as executed immediately on the saint's arrival in Rome. But even the
observance of Oct. 17 cannot be traced back earlier than the later decades of the fourth century; and there are reasons for thinking that the

commemoration had not then been established very many

years.

It is

not indeed impossible that the initiators of this festival may have had authentic information as to the day of the martyr's death ; but after the lapse of more than two centuries this cannot be regarded as probable.

OF

S.

IGNATIUS.

435

The year
but
it

of the martyrdom

is

not altogether independent of the

more direct bearing on the main question of day; the Ignatian controversy, and deserves special consideration. So long as the personal interview with Trajan at Antioch was
has a
still

accepted without question as an accredited truth, it formed a definite starting point, from which investigations respecting the date of the

martyrdom issued. in his posthumous

etc.,

Taking
from 58
his

this

assumed

fact
S.

as his basis,

Pearson

disquisition (de

Anno quo

Ignatius

Trajano

first

printed
etc.

Genuinae

p.

sq)

papers by Smith in S. Ig?iatii Epistolae endeavoured to show that Ignatius was

condemned

in

the earlier part of a.d. 116 and suffered at

Rome

at

the close of the

same

year.

He

proved conclusively, as against Ussher,

who had dated

the

the martyrdom a.d. 107, that Trajan's departure for East took place several years afterwards, and that this early date therefore was untenable. Of other statements in the Antiochene
Acts, which conflict with this result,
e.g.

the names

of the

consuls,

which belong to a.d. 107, and the reference to the subjugation of the Dacians, which took place in this or the preceding year, he says but his Doubtless he regarded these Acts as interpolated nothing.
1

dissertation

seems to have been

left
its

unfinished,

and hence
But

his silence

2
.

Pearson's dissertation held

contribution to the subject
1

ground

as quite the
it

till

recent years.

most important turned wholly on

This opinion

is

definitely attributed

to

Pearson by Smith, p. 42. 2 In his earlier work ( Vind. Ign. p. 346) Pearson writes, 'supponendum im-

he cannot have entertained a theory so Pearson's words are irrational as this.

loose,

print

primis Ignatium... tandem ab imperatore Trajano, in expeditione Parthica ad bestias

was

and we may suspect some misbut they must mean that Ignatius carried to Rome and wrote his

condemnatum,

et

ab

Antiochia

si quid scripserit in itinere satis molesto partim Smyrnae, partim Troade,

tractum,

a.d. 107, according to the general opinion, but a.d. 113, as he himHe seems to have been self believed.
epistles

already meditating the theory which he

puts forward in his posthumous dissertabut it did not affect his immediate

et

quidem decimo imperii Trajani,

anno,

vul-

garis aerae Christianae septimo post cen-

tion,

tesimum
sisse.'

anno

Christi

vero,

ut

ego quidem

existimo, 113, epistolas scrip-

Jacobson {Patr. Apost. 11. p. 569, note) explains this as meaning that Pearson believed Ignatius to have been taken

argument, and he could therefore pass So again in Vind. Ign. the subject over. the comp. 435 he provisionally accepts

mon

date, A.d. 107.

Smith

states in his

from Antioch have written

to

Rome

a.d. 107, but to

time agreed preface that Pearson at one with Ussher in placing the martyrdom
in this year.

his epistles A.D. 113.

But

282

436

'

ACTS OF MARTYRDOM
of these
criticism
;

the interview at Antioch, as related in the Antiochene Acts of Mar-

tyrdom.

The

credit

Acts however

has been

irretrievably

damaged by recent

and with
at

their

authority
as

the

only

have grounds for regarding the interview It was unknown to Eusebius, and apparently also to disappeared. and it appears for the first time in these very Acts, Chrysostom
Antioch
historical
1

which cannot well be assigned to a date earlier than the fifth or sixth It was a fiction too, in which a hagiologist would be sorely century.

tempted
sufferer

gain of confronting the saintly persecutor was too great to be resisted. The martyr lived at Antioch, and Trajan visited Antioch. What more natural than that the two should have stood face to face ? Moreover
to indulge.
his

The dramatic

with

imperial

was an ambiguity in the language in which the fact of the martyrdom was handed down, favourable to this assumption. It was related to have taken place i-n-l Tpdiavov, and this might mean equally Thus all well 'in the presence of Trajan' or 'in the time of Trajan.'
there

the elements of the fiction were ready to hand. Recent criticism has thus given its death-blow to the interview at

Antioch, which was at one time regarded as the central fact of the One attempt however has been made in an unIgnatian history.

expected quarter to reverse the verdict. Volkmar endeavours to revive this corpse of an exploded fiction ; no longer however from a conservative point of view, from which
it

was defended by older

critics,

but with the destructive aim of closing for ever by an a priori negative the question of the genuineness of the Ignatian letters. Owing

consequences which thus flow from it. rather than any inherent probability which it can claim, his theory requires a full investigation once for all.
to the important to
xi. p. 275, ed. Bonn.) states that the Antioch in Trajan's reign took place 'on the 13th of earthquake the month Apellaeus, which is also December, on the first day of the

John Malalas (Chronogr.

at

week, after cock-crow, in the 164th year according to the reckoning of the said Antiochenes, two years after the arrival of the most divine
king Trajan
a.d. 115.
in

the

East.'

The

year 164 of the Antiochene era

the

is

After

some intervening matter

was residing

same

writer (p. 276) adds

'

Now
the

the said king Trajan

1

in the said city (Antioch)

tyrant's

when
not
place

600 t?5s rod Tvpdvpov y\u)<rabove p. 379 sq). The whole passage looks like a rhetorical venture. Chrysostom betrays no knowledge of the
Op.
11. p.

name, and
the

he

does took

say
at

aw

(see

whether

interview

Rome

or at Antioch.

OF
visitation
at that

S.

IGNATIUS.

437

And in his presence (or under him) (rj OeofJLrjvta) took place. time the holy Ignatius, bishop of the city of Antioch, suffered martyrdom (or bore his testimony); for he was exasperated against him,
because he reviled him'
o
7rtcrK07ro
Trjs

(i/J.apTvpr]ae Se iirl

avrov Tore 6 ayios

'Iyi/artos

7roXeo>5

AvTiOY^ias"

yyavaKTrjcrt

yap

/car'

ourrov,

on

i\oL$opi avrov).

Combining these statements with the

fact that in the

normal Greek

calendar Ignatius is commemorated on the 20th of December, Volkmar frames his theory (Handbuch der Einleitung in die Apokryphen 1. p.

comp. Zur Chronologie des Trajanischen Partherkriegs F. xn. p. 481 sq, 1857). He is convinced that Ignatius was not sent to Rome at all, but was condemned and executed at Antioch. The populace, he supposes, lashed into fury by
49
sq, p.

121 sq

in the Rheinisches

Museum N.

the earthquake, demanded the life of Ignatius as a propitiatory offering to the gods. Trajan yielded to their fanaticism ; and within a week

of the calamity their victim suffered martyrdom in the amphitheatre. From this it follows that the letters must be spurious, for they pretend
to have

is

been written during the journey to Rome. This theory, notwithstanding the slender basis on which it rests, maintained with great assurance by Volkmar but it has not
;

generally

been

received

with

favour.

The anonymous author

of

Supernatural Religion however has given it his unqualified support, regarding it as 'demonstrated' (1. p. 268), but not alleging any new and it may be worth while to enquire what is thought to arguments
1

constitute demonstration in this case.

1. In the first place then it must be remarked that John Malalas did not write earlier than the latter half of the sixth century. His

probable date as an author

is

the age of Justin

a.d.

Hermes

p. 381) who reigned have placed him much later (see

vi.

578; 565

11

(see

Mommsen

in

though some
to a hearing.

critics

Fabric. Bibl. Graec. vn. p. 447, ed.

Harles).

His date therefore constitutes no claim

is

But
all

his statement

directly

opposed

to the concurrent

testimony of

the preceding centuries, which without a dissentient voice declare that This is the case with all the writers and Ignatius suffered at Rome.
interpolators of the Ignatian letters;

of

whom
It
is

the earliest

is

placed,

even by those

critics

who deny

their genuineness, about the

middle or

in the latter half of the

second century.

the case apparently even

On

the
p.

vangiles

other hand Renan (Les xxxiv) says of the extra'

question d'Ignace, n'a-t-on pas pretendu e corriger les traditions du ii siecle avec

vagances of the Tubingen school,

Dans

la

Jean Malala?'

438

ACTS OF MARTYRDOM

with the heathen satirist Lucian, who writing soon after a.d. 165 caricatures the progress of Ignatius through Asia Minor in his death of
1

Peregrinus

It is the

case with the authors of the two Acts of Martyr-

dom, which, written independently of each other and agreeing in little It is the case else, are united in sending the martyr to Rome to die.
necessarily with all those fathers who quote the Ignatian letters in any form as genuine, among whom are Irenaeus and Origen and

Eusebius and Athanasius and

It
is

Basil, besides

numbers of

later writers.

the case

especially with

martyr's festival
illustrious

Chrysostom, who on the day of the pronounces at Antioch an elaborate panegyric on his

predecessor,

and with Severus, who preaching

likewise at

Antioch in the very church where the martyr's remains rested, or were supposed to rest, turns aside from his main subject to eulogize him,

assuming throughout the traditional belief respecting the place of his All these writers lived martyrdom (Cureton Corp. Ign. p. 247 sq). and many of them several centuries before, the time when before,
Malalas wrote.

One

of the earliest, Origen, writing about a century

after the event, directly affirms that Ignatius

was martyred

at

Rome

{Op.

III.

But

p. 938 toV lv tw Stcoy/xw lv 'Pwft^ Malalas, it is said, resided at

Orjpiois /xa-^rjcrdfxtvov).

Antioch,

and therefore was

favourably situated for obtaining correct information. tom a successor of Ignatius in the see of Antioch

turies

same
if

see nearly
earliest

before

Malalas.

So did Severus

likewise

some

So did Chrysostwo cen-

a successor in the

the

a century before Malalas. date be adopted, was his

all

So did Evagrius, who, contemporary, and who

coincides

with

Ignatius at

Rome.

Evagrius

quotes

preceding writers in placing the martyrdom of So almost certainly did Joannes Rhetor, whom among his authorities, and who must have written

If therefore the testimony of at least before Malalas. Malalas deserves to be preferred to this cloud of witnesses, it can only be because he approves himself elsewhere as exceptionally sober and

some years

accurate and trustworthy in his statements. 2. As a matter of fact however, he is the very reverse of all Several tests of credibility may be applied to his narrative, and he
to satisfy

this.
fails

The questions which the problem suggests any one of them. Is he generally trustworthy where he touches upon Christian are these. Does his account of Trajan's doings harmonize with the history?
notices

of credible

secular

historians?

Lastly;
?

Are

his statements

at this particular point consistent with

(i)

themselves

His notices of early Christian history

1

are,

almost without ex-

See above, pp. 206, 213, 356.

OF

S.

IGNATIUS.

439

all

The following are ception, demonstrably false or palpably fabulous. the notices bearing on the history of the Church during the reigns
Nero and Trajan, with the exception of the supposed recall' of John from Patmos by Nerva (p. 268); and they will serve therefore a standard by which we may gauge his general credibility in such
'
'

of
S.

as

matters.

During the reign of the same [Nerva] Manes appeared, etc' This heresiarch really flourished about a.d. 260 270, so (p. 268). that he is ante-dated by at least a century and a half 'And in like manner during his reign gladiators and their (l>) and the exhibition of hunts (Kvvrjytoiv, exhibitions were prohibited
(a)

venationum) was devised

in

their stead.'

The

gladiatorial

shows were

not abolished

the time of Honorius (Theod. H. E. v. 26), three centuries after the reign of Nerva, owing to the courage of the monk
till

Telemachus.
Constantine

There
2
;

is

indeed
xi.

in

the

statute-book

an

order

of

{Cod. Just.

esse prohibemus'

but

it

44) dated a.d. 325, 'omnino gladiatores Of Nerva's evidently was not acted upon.

successor Trajan we are told, that at the celebration of his triumph after the close of the Dacian wars /xovo/za^ot fxvpLOL r/ywvio-avTo (Dion The origin of the misstatement in Malalas may be Cass, lxviii. 15).
partially explained
(

from Dion Cass,

lxviii.

2.

(c)

Until the second year of his [Trajan's] reign the holy John,

and Divine, was appearing and teaching in Ephesus, being bishop and patriarch and having disappeared (dfyavrj kavrov 73-0070-01$) he was no more seen of any one, and no man knoweth to this day what came of him, as Africanus and Irenseus, men of the greatest wisdom, have recorded' (p. 269). Africanus and Irenaeus assuredly never wrote anything of the kind. As regards Africanus, we have not the means
the Apostle
;

of confronting this statement with the John survived to the time of Trajan
terious disappearance not a word.

fact.
(ii.

22. 5,

Irenseus merely says that iii. 3. 3); of his mys-

Having mentioned the persecution under Trajan (p. 269), he (d) afterwards states that Trajan, while he was at Antioch laying his plans for the war, received a letter from Tiberianus, governor of Palestine,
in relating to the Christians,

consequence of which he put an end

given in
fiction,
full
(p.

to
is

the persecution.

The

letter is

273).

The
3
.

story

generally acknowledged
1

to

be a

and the

letter

a forgery

Some

of these fabulous
in
(p.

statements

he shares
Chronicle

common
469
sq,

with the Paschal

ed. Bonn.).
It is

investigate their source, a See Euseb. Vit. Const, iv. 25.

3

The genuineness

of this letter has

unnecessary for

my

present purpose

to

recently found an advocate in Wieseler

440
(e)

ACTS OF
The

MARTYRDOM

next statement relating to Christian history is the notice of the martyrdom of Ignatius (p. 276) with which we are concerned.

(/)

In the very next sentence Malalas introduces an account of

further persecutions.

He

relates

how Trajan had

five Christian

women

the emperor then mingled their ashes with the metal from ; which the vessels used for the baths were cast ; the bathers were seized

burnt alive

with swooning fits in consequence ; the vessels were again melted up, and out of the same metal were erected five pillars in honour of the

These pillars, adds Malalas, martyrs by the emperor's orders. As if this were not enough, he goes on stand in the bath to this day. to relate how Trajan made a furnace, and ordered any Christians, who
five

which was obeyed by many. 'At that time,' he concludes, 'the holy Drosine and many other virgins were martyred' (pp. 276, 277). From the company in which it is found, some estimate may be
desired, to throw themselves into
it

an injunction

formed of the antecedent trustworthiness of Malalas' statement relating

to Ignatius.
(ii)

Again

the statement

is
it

campaigns

in the East,
is

and

mixed up with the narrative of Trajan's is therefore pertinent to enquire what

degree of credit

due

to this narrative.

{Christenvcrfolgungen der Cdsaren p. 126 sq, 1878); but his advocacy cannot

is designated gov(4) Tiberianus himself ernor of Palestina Prima' (^yefiuov rod

'

be considered successful.
against
it

The arguments
(1)

irpdorov

HaKaicrT ivu>v

eOvovs)

whereas
different

are as follows.

Eusebius

is

this

division of Palestine into

is

ignorant of any such systematic persecution as this letter supposes

;

provinces
place
till

not

known

to

have taken
escapes the

though

it

was

much
iv. p.

later.

Marquardt [Rom.
2)

not likely to have escaped him as a must infer too native of Palestine.

Alterth.
difficulty

261, ed.

We

that Hegesippus said

nothing about it. Otherwise Eusebius would have known

it. (2) The exaggerated expressions I am exhausted condemn themselves
'

of

by supposing that this designation was no part of the original document, but was due to Malalas himself. Wieseler (p. 129) endeavours to show
that Palestine
at

may have been

than
is

so divided

with punishing and slaying the Galileans,' 'they do not cease informing against
themselves
'

an

earlier date

lieved.

generally beIf the document had come to us

death,'

they may be put to I got tired of warning these perthat

on

earlier

we should have

and more trustworthy authority, felt bound to give full

and threatening them that they should not give information to me.' The
sons
letter is evidently

consideration to such possibilities, though they could hardly have been regarded as
satisfactory solutions
;

founded on Pliny's

re-

but,

where the

sole

presentations to this

exaggerates them. which Trajan is addressed are at

suspicious,
vlktitt),

same emperor and The titles by (3)

least later

genuineness is a blunderer and fabulist like Malalas, they are powerless to remove the objections. This being
for its
so, the

voucher

and savour of a

age,

document stands self-condemned

deioT&Ty, though they might stand.

by

its

extravagance of language.

OF
Malalas
first

S.

IGNATIUS.

44 1

gives

an account of the previous events by which

to

Trajan was provoked

undertake his eastern campaign, wholly

ir-

reconcilable with the trustworthy narrative of Dion. He then states that Trajan left Rome in the October of the 12th year of his reign The 1 2th year would be a.d. 108, if the tribunician years (p. 270). are counted, or a.d. 109, if the starting point be his actual accession
to the throne.
scriptions,

or

Neither year can be reconciled with the coins and inwith the account of Dion. From all these authentic

sources

we

learn that he did not set out

on

his eastern expedition

till

the autumn, a.d. 113.

He makes

Trajan arrive

at Seleucia, while the

Persians are holding Antioch.

rise

At Trajan's

instigation the Antiochenes

up by night against
fire to

their Persian masters,

and

slay them.

The few

a part of the city. Trajan orders the carcases of the murdered Persians to be burnt outside the walls at a distance, and drums
survivors set
to be beaten throughout the city to drive

away the unrighteous

spirits

After this he entered Antioch, we are of the slaughtered Persians. the Golden Gate, as it is called, that is the Daphnitic, told, through
'

wearing a crown of olive boughs on his head, on the 7th day of the

month Audenseus,

that

is
:

four o'clock in the day

January, being the 5th day of the week, at and he ordered the drums to be beaten for

30 days every night, giving directions also that this should be done every year at the same time in remembrance of the destruction of the
Persians.'

'These
'

things,' so
'

he concludes, 'have been recorded by

the chronographer (p. 272 sq). These Persian Vespers,' as they have been happily called, have no point of coincidence with contemporary history, and are plainly Von Gutschmid (Dierauer Geschichte Trajans p. 157, note) fabulous.
in the later campaign conjectures that they may refer to some incident of Valerian against the Persians [a.d. 258 260], but this is mere One inference, I think, may be fairly drawn from the conjecture. It is a legend founded on a snatch of a as told by Malalas.

Domninus

story

popular

Fortune' (aye, ayt, Tapya^i, ditty, 'Away, away, Gargari, All this nonsense, into his account. Qoprovve), which he introduces the utmost precision of will be it observed, is accompanied by
dates.

The remaining
its

notice

respecting

these eastern campaigns

is

not

account; but its main incident, reconcilable in of Parthemaspates (so he writes the name) as king of the the creation It should be added that Malalas represents Parthians, is historical.
details with Dion's

Trajan as sacrificing a beautiful

virgin,
'

Calliope by name, 'for

the

redemption and

purification of the city

(v-n-ep

Xvrpov

ko.1

diroKa6api(Tixov

442
rrjs Ti-oAews),

ACTS OF

MARTYRDOM
in

and then erecting a statue of her

third criterion

bronze

gilt,

apparently
simple test

represented as impersonating the Fortune of Antioch

(iii)

(p. 275).

The

was

self-consistency.

Even

this

is

not satisfied by Malalas.

For instance,

this
is

mainly concerned,
thirteenth of

very date of the earthquake, with which we are consistent neither with itself nor with a previous

date given by this author. December, the

He
first

represents it as taking place 'on the day of the week, after cock-crow in
1
,

the year

the Antiochene reckoning [i.e. a.d. 115], 164 two years after the arrival of Trajan in the East' (p. 275). But the The only years 13th of December was not a Sunday in this year.

according to

and

during Trajan's reign, in which Dec. 13 fell on a Sunday, were a.d. 100 106. Moreover, this was not two, but five or six years at the least,

after Trajan's arrival,

according to his

own

makes him
109, as

arrive there at the close of his

previous reckoning ; for he 12th year, i.e. a.d. 108 or

in a previous date
is

It should be added that already seen (pp. 409, 441). which he has given (see above, pp. 409, 413) there the same inconsistency between the day of the month and the day of

we have

the
a.d.

week,

Thursday Jan.

7.

109 or

no,
2
.

either of
fell

years in which this day

a.d. 101

January 7th was not a Thursday in which years he might mean. The only on a Thursday during Trajan's reign were

and 107

Volkmar (Rhein. Mus. N. F.

XII.

(ii)

As

regards the

'

two

years,' the chrono-

p. 490) falls into the error of translating a fiera dXeKrpvdva 'hora prima matutina,'

graphers in their
rival in the

computations generally

whereas the practice of Malalas elsewhere (to say nothing else) shows clearly that a

reckon by current years, so that the arEast would be in a.d. 114

at the close of the year,

and the entrance

means
2

'the

Von

day of the week.' Gutschmid (in Dierauer

first

into

Ge-

(iii)

Antioch on January 7, a.d. 115. This being so, a transposition sets

schichte

Trajans p. 157 endeavours to get over the difficulty in this way. Malalas

everything right.

gives

two dates;
in

(1)

Trajan's
7,

first

entry

into Antioch,
left

Thursday Jan.

Rome
1

he having the previous October in

The Thursday and the Sunday must change places. Jan. 7, a.d. 115, was a Sunday, and Dec. 13, a.d. 115, was a Thursday. The two
probably they were much nearer in the authority from whom he obtained them.
in Malalas, but

dates indeed are not close to each other

the

2th year of his reign; (2)

at

quake

The earthAntioch, Sunday December 13,

a.d. 115, two years after the arrival of Trajan in the East. To meet these facts

We

need not stop to enquire whether

Von Gutschmid makes

potheses
;

the following hy-

we must
All.

As regards the first date, (i) read 17 for 12, Api [Ami ?] for
of Trajan

any weight is still due to statements which can only be rectified by a combination

Thus we get the 1 7th year

Von Gutschmid's
the

of hypotheses like this ; since solution depends on

for the date of his departure

from Rome.

date a.d.

114

for

the

emperor's

OF
3.
;

S.

IGNATIUS.

44

credited,

with
(p.

it

while the general fidelity of Malalas is thus disBut again it cannot be said that his particular statement here carries I have already pointed out any appearance of probability.
sq)

413

what serious

historical difficulties attend the assertion that

the earthquake took place at the end of the year 115. The representation moreover, which the story gives of Trajan's character, is altogether untrue to the life. Nor indeed, if the emperor had so desired, would

he have found time

the

at

such a
If

crisis

to try

and

to execute Ignatius in

Volkmar's theory were correct, only seven days elapsed from the outbreak of the catastrophe to the execution of But what was the state of things at Ignatius in the amphitheatre.

manner suggested.

Antioch

at

this

time?

The

earthquake, Dion

tells

us

(lxviii.
;

24
fall

sq),

continued for

many days

(iirl -n-Xelov^

rffAepas 6 creta/xos en-ei^ey)

Mount
and

Casius was seen to reel and

split,

and appeared

as

if it

would

bury the city; there was a subsidence of other mountains; the emperor himself had escaped through a window, and was camping out of doors

hippodrome; a great part of Antioch was overthrown; crowds were buried in the ruins ; no nation escaped unhurt, says Dion, for owing to the presence of the emperor people had nocked thither from
in the
all

parts of the

Roman

dominions.

He

states

moreover
(i-n-l

that, as the
rjfiipas
kq.1

shocks were repeated for

many days and nights

-n-oWds

departure from Rome, and this is now shown to be erroneous. The inscriptions

Whether Von Gutschmid's emendation of

17 for 12
is

correct or not, I need not

given above (p. 394 sq), combined with the account of Dion, prove conclusively
that

stop to enquire.

Wieseler
viii sq)

the

emperor
113,
if.
1

left

Rome

in at

the

offers another explanation (p. of the date Sunday Dec. 13, a.d.

autumn a.d.
tioch a.d.

and wintered

Andif-

115.

Dierauer sees the

AeK/j,(BpLu)

Malalas says fxt\v\ 'AireXKaiu) ry nal In an old Tyrian calendar Ly

.

ficulty (p. 158, note), and speaks of it as the only misgiving (nur ein Bedenken)' which arises as regards this solution.
'

which see Ideler Hand. d. Chron. 1. p. 435 sq) he finds that Apellreus 13 corresponds to December 30, and December
(for

But, as this date

is

the very pivot of the

falls

whole,

the explanation

to

pieces

when

it is

removed.
le

In C. de

la Berge's

30 was a Sunday in a.d. 115. He supposes therefore that the reckoning was according to this older calendar, and
that Malalas erroneously treated

Essai sur

Regne de Trajan pp.

160,
is

Apellxus

174 sq (Paris 1877) the inconsistency

still

greater.

He

places Trajan's arrival

as exactly conterminous with December, following the calendar of his own day.

in the East a.d. 113,

and yet accepts Von

This solution does not

but,
if it

commend

itself;

Gutschmid's solution as 'decisive.'

this

To

were

true, the

date of the earth-

end, he tacitly takes Malalas' date

for the entry into

Trajan's

Antioch as referring to second winter there, whereas

it

quake would be useless for Volkmar's fall ten days later in purpose, as it would
the year than the supposed

day of the

Malalas distinctly gives

of his

first.

martyrdom.

444
vvktcls),

ACTS OF

MARTYRDOM
some being
they could

the sufferings of those buried alive were intense, mangled to death, others perishing from famine, before

be extricated.
this

Yet we are asked

to

believe

that

in

the midst of

victim formerly
beasts.

confusion a venatio was held in the amphitheatre, in which a condemned by the emperor was thrown to the wild

the last prop, on which Volkmar's theory rested, But again 4. has been knocked from under it by the discovery that the anniversary
;

of Ignatius' martyrdom, as kept in the early Antiochene and Syrian Church, was not December 20, but October 17. The only day therefore
is

which has any claim to be regarded as authentic (see above, Malalas himself wholly unconnected with the earthquake.

p.

434)

in fact

says nothing about the day of the martyrdom, nor does he hint that the earthquake had anything to do with it, but on the contrary ascribes

the death of Ignatius to the abuse which he poured upon the emperor. The combination is Volkmar's own; and it is thus shown to be a
baseless fabric.
5.

Lastly

evidence by which the

the
fact

any other argument were needed to complete the falsity of the theory is shown, it is found in that the error of Malalas can be easily explained by the
;

if

ambiguities

of the Greek language.

The words
modes
is

fxaprvpeZv, /xaprvpia,

which were afterwards used especially of martyrdom, had in the

ages a wider sense, including other Again, the expression e7ri Tpa'iavov
also

earlier
faith.

of witnessing to the

ambiguous,
1

as
'

has been

already noticed (p. 436), and might signify equally well during the It seems probable reign of Trajan,' or 'in the presence of Trajan .'
therefore, that Malalas
2

stumbled over one or other of these expressions,

earlier writer,

which he found in some

.

and misinterpreted

his authority

accordingly Under cover of the latter ambiguity more especially the blunder of Malalas would easily shelter itself. The common mode of expressing a date is e7ri tovtov [tov avroKpaTopo?], e7rt tovtojv [tw uttcitcov]; and the
following passages relating to the persecutions of Trajan's reign, which
I have gathered from different historians and chronographers, will be found, if I mistake not, eminently suggestive, as pointing to the cause of the error in Malalas.

gen, quoted by Euseb.

ire pi

The same ambiguity appears in OriH. E. iii. 1 tL del

,

The former ambiguity

(S.

Lipsius
(I. v.

T.

p.

7),

is suggested by the latter by Zahn

UavXov

\e'yeiv...i>
;

rrj

"Pw/mrj

iirl

A.

p. 67), to account for the error

Nepuvos

/uefjLapTvpTjKOTos

of Malalas.

OF
Hegesippus
eiKoaw
i-rrl

S.

IGNATIUS.
iii.

445
hSv
d5v

in

Euseb. H. E.

32 ovtw p.apTvpu

kxaTov

Tpa'iavov

Kaurapos

kcll

viraTiKov 'Attlkov (speaking of

the son of Clopas); where, as applied to Trajan, cVt 'during the reign of,' though as regards Atticus it might signify 'in the presence of,' as in fact it does in a subsequent passage of Hegesippus, KaT7]yopr}6r)... i-rrl 'Attikov tov vttoltikov,
aiKl^O/XCfOS i/XOLf)TVpr](TV.

Symeon can only mean

Kal

i-rrl

TroAAats ^/xepui?

Chroil. Pasch. p.

471

'E7ri

tovtov tov Tpa'iavov Kal Map/cos 6 evayye-

\io-Tr)s...7rvpl KareKav6r] Kal ovrais i/iapTvprjo-ev:

and lower down,

after

mentioning Symeon son of Clopas,

/cat

this

chronographer adds, d/Wws

Se

Avno^ewv Theod. Presbyt. (Photius Bibl

lyvarioq

Ittlctkotto^ iv 'Poj/x?^ ifjiaprvprjaev.

1)

'IyvdVios Se hr\ Tpdiavov tov Std

fxaprvpLOV r)9Xr}o~V dywva.

Georg. Hamartol. Chro?i. 135

Tpaiavov] ^v/xecuv 6 tov
d Otocfiopos ifW-pTvprjcrGV.

(p.

339, ed. Muralt)

'Eirt

avrov [tov

KAedVa

6 iv 'IepocroA.v/x.ois e7ri<TK07ros Kal 'Iyva'rtos

Georg. Syncell.
7rtcrK07ro5

Chron.
i-rrl

p.

656

(ed.

Bonn.) 'Iyvano? d

#eoc/>dpos

ft

Avrto^ctas

Tpa'iavov t<2 virep Xpicrrov KaTe(rrec/>#7;

Irr;
i'.

//.ap-rupuo.

iv

A\eaySpeias 8' e7ri(7K07ro9 KepSwv tw KaT avVdv Stwy^tw.

ovtos inl Tpa'iavov ip-apTvp-qcrtv

Niceph. Chro?i. Comp.

IyvaTtos o Oeotpopos iv

p.

747

(ed.

Bonn.)

'E7rt

tovtov [tov Tpatavou]

TtXeit?7<;

Pto/x.77

ip,apTvprjO~ Oiqpiois /3opa irapaSoOets.

Suidas
ovTai
eTTt

s.

v.

Dionysius Areopagita.
/cat

Maprvpiw to vVep Xpto-Tov

Iyvanos
ei/

Tpaiavou KatVapos, otc

$i7J0\r)o~v dy<2va.

o 6eo<popo<s

'Pco/x^ tov

aOavaala^

Now
whom

let us suppose that John Malalas, or some previous writer he copied, had before him in a chronography of Trajan's reign
\E77-t

a sentence running
7rto-K07ro5.

tovtov
fresh

[tot~\ ifxapTvpt]crv 'lyyarios

T179 'Arrio-

Trajan spent a winter Being Xaas at Antioch, and knowing nothing else about the death of Ignatius, he would easily, we might almost say inevitably, draw the conclusion that
the

from the

fact that

martyrdom occurred

at Antioch,

and that

i-rrl

tovtov signified 'in

If we suppose tot* also to have had the presence of this emperor.' a place in our hypothetical chronographer, it may have referred, when in situ, to some previously mentioned incident in the persecution, e.g.

the

martyrdom of Symeon son of Clopas,

XI. 2 2

as in fact

it

does refer

in

Zonaras

tovtov

6 tov YLXo-Trd...ijxap\Tpaiavov\ KpaTovvTO<; 'Xvp.ewv

Tvprjcrev k.t.X

from

its

Tore Kal d #eoc/>dpos 'Iyvano? k.t.X. context by Malalas or his predecessor,

is

But,
it

when separated

would assume quite

to his having mis-

a different reference.

This supposition that the error of Malalas

due

446
understood

ACTS OF
his authority is

MARTYRDOM

rendered still more probable from another John, surnamed Madabbar, was bishop of Nikiou (Pshati) in the later decades of the 7th century (Renaudot Hist. Patr. Alexandr. Jacob, pp. 176, 177, 182) and wrote a Chronicle which he
consideration.

down to the Arab conquest of Egypt. This work is extant in an Ethiopic translation made from the Arabic (Zotenberg Catal. des Brit. Athiop. de la Bibl. Nation, p. 223 sq, Wright Catal. Ethiop. Mus. p. 300 sq). In great portions it runs parallel with John Malalas, so that the two accounts were evidently derived from the same source
carried

MSS
1

MSS

The

following
is

extract

from

this

it

Chronicle

taken from the British

61 a.

MuParis

emitted a smoke when he smelled

{or vapour)
this

smoke,

and then, he fell

seum MS, Orient. 818, f. MS does not exhibit any

affect the sense.

The
I

variations

which

down, and they had to carry him out; and every one who saw it, marvelled
thereat.
at the

the kindness of

The translation Dr Wright.

owe

to

Moreover the Christians mocked

heathen and boasted in Christ and

Chapter 73 [read 72]. 'After the death of the good king Arwas [Nerva], Endreyanos reigned. He was a lover of idolatry,

glorified

Him with

His

saints.

But when

and the

third of those

the

martyred everywhere, and he condemned them in numbers. Moreover, the saint of God,
Ignatius [Agnatyos] the patriarch of Antioch [Ansokiya], who had been ordained
after Peter the chief of the Apostles,

Christians.

who Many were

persecuted

he changed the lighters of the bath and removed hence the brazen vessels in which were the
this,

Endreyanos knew

And
8

ashes of the bodies of the holy women. he put the ashes of the bodies into
five stelae

of brass [Malalas p. 277 ra

%aX/cta
a^axcitras
(dvax^veij-

vpQra

cas?)

iiroirjcre

arrj\as %a\/cas irivre rats

sent to the city of Rome in chains, delivered him to the lions.'

he and

avrcus yvvaiiji]

and

set

them up

in this

bath; and he used to watch and try to disgrace the martyrs, saying, They are not
mine, nor their God's,
out knowledge.

'Further, he took

them (women) and

and
at

questioned them, and said to them, Whom do ye worship, and in whom do ye trust,
that ye

And

they died withthat time there

were martyred
(tlptj

his daughter Atrasis [Apo-

run and are in haste to die ? They answered and said, We die for Christ 's

in Malalas],

and Yona the daughter

Filasanrun.

of the

patrician

And

yet

sake,
zri.ll

who

trill

give us everlasting

life,

and

And

this corrupt body. with wrath, because he was a heathen and did not desire the

raise us

up from

other virgins suffered martyrdom at the hand of this infidel by the burning of

many
fire.'
'

he was

filled

And

while Endreyanos was at Anearth

revelation of

the

resurrection.

So he

tioch, the

was sore

afflicted

and

ordered the bodies of the holy

cast into the fire
;

women to be

and the very earth upon

trembled because of the anger of God in the night, because he was impure, three
times
the
;

which the bodies of the holy women fell he ordered to be gathered up and thrown
into the (vessel of) brass of the lighter of

and not merely Antioch but

also

island of Rutes (Rhodes).

In like
earth-

manner moreover there was an

the public bath, which he had built (and

called)

by

his

own name.

And

after-

wards,

when any one bathed

in this bath,

quake after cockcrow.' There seems to have been some mutilation in the MS from which the Ethiopic

OF
This
is

S.

IGNATIUS.

447

the case with the narrative of the persecutions in Trajan's reign.

at

Yet John Madabbar expressly places the martyrdom of Ignatius Rome, and records it before, not after, the earthquake.

A
as

similar explanation will apply to another

least in its present text) agrees with

document, which (at Malalas in representing Ignatius

martyred

at

Antioch.

The

British

Museum ms Add.

14,

643

p. 1040) contains a (described in Wright's Catalogue of Syriac Syriac Chronicle, of which the first part is an epitome of the Chronicon

MSS

of Eusebius (translated by Roediger and published in Schoene 11. p. 203 sq), and the second part, with which alone we are now concerned, is a separate series of notices in chronological order derived from other sources. This second part is published by Land Anecd. 1. and notes (p. 165 sq). The p. 2 sq, with a translation (p. 103 sq)
part relating to this period runs as follows in Land's translation
116).
(p.

Anno 420

[a.d. 109] obiit

is

Anno

[This notices are in chronological order.] est a 415 [a.d. 104] persecutio in Christianos gravissima intenta

dominus Ioannes evangelista. a miswriting for 410 = a.d. 99; since elsewhere the clearly

filius Trajano rege improbo. Martyrium imprimis passus est Simeon Cleopae episcopus Hierosolymae. Anno 419 [a.d. 108] Trajanus Armenian! subjecit. Eodem anno Ignatius

Antiochiae

[i.e. in Antiochia] martyrium Ioannis evangelistae.

subiit, qui discipulus erat

The ms which

contains

this
it

middle of the 8th century with which to Hisham a.d. 724 742 ; and the last notice in the part we are concerned belongs to a.d. 636. The statement here may have originated in the same way as in in the Syriac would make Malalas; or the change in a single letter This latter is 'in Antioch' for 'of Antioch.' the difference 2 for

contains a

chronicle belongs probably to the list of caliphs reaching down

a very common blunder with Syriac transcribers. alone furnish several examples of it.

The

Ignatian Epistles

Thus, the interview

translation

of

Ignatius

with

Trajan having no
to the

claim

was made,

for the story of the

appended

martyrdom of the

five

virgins wants a

beginning. It is clear from of the Chronicle that Trajan

the sequence
is

meant by

epitomized; and the Ignatius the God-clad who were martyred with him.'

work, the passage is thus 'Concerning the death of

women

Endreyanos.

In the index of chapters

448
to

ACTS OF
regarded
as
historical,

MARTYRDOM
we have
lost

be

our one criterion of

date
fall

from comparison with external chronology, and are obliged to back on the notices of Christian chronographers and martyrohere

logists.

And

we cannot help being

struck with the fact that both the

Antiochene and the

This agreement
anything
of the
else,
is

Roman

Acts agree in the 9th year of Trajan.

in scarcely

the

more remarkable, because they agree

and neither can possibly have been known

to the writer

Nor is the value of the fact diminished, but rather when we find that the two martyrologists give different enhanced,
other.

names
thus
it

of consuls, which in neither case belong to the 9th year; for appears that this 9th year was the one fixed element in the

common

tradition, while everything else was left to the caprice or the ignorance of the writer. Moreover in the case of the Antiochene Acts this 9th year has an additional value, because it has survived

the confusion in chronology introduced by the necessity of making a the condemnation synchronous with Trajan's Parthian expedition

by Trajan

necessity arising out of the writer's belief that Ignatius was condemned himself. This 9th year also is the date in the Chronicon
(a.d. 105) are correctly given,

Paschale p. 471 (ed. Bonn.) where moreover the consuls for the 9th year

Candidus and Quadratus.

It

appears also,

though amidst

much

confusion, in a Syriac Chronicle, Brit.

Mus. Add.
to

14,642 (described in Wright's Catalogue, p. 1041).

The MS belongs

the early part of the 10th century, but the chronicle itself only reaches down to a.d. 797 (at which time it was probably compiled), though with later additions down to a.d. 811. Cureton (Corp. Ign. p. 221;

comp.

p. 252) gives the extract; 'And also Ignatius, when he had ruled 15 years, was cast to beasts at Rome, and Heron stood in his stead. In the 9th year John the Evangelist departed this world, having con;

his disciples

tinued in the episcopate 70 years and Ignatius and Polycarp were and the life of John was prolonged to the 9th year of ;

Trajan.'

Here the chronicler has obviously blundered over some previous authority; and transferred the 9th year of Trajan from the martyrdom of Ignatius to the death of S. John.
Does
this

coincidence imply a wide-spread and very early tradition

all

in favour of the 9th year ?

Or can some one common and comparatively

these authorities be traced to

late

source

naturally turn to the Chronicon of Eusebius as the work which exercised the widest influence in these matters, and we ask whether the solution can be found here.

We

OF
Ann.Abr.

S.

IGNATIUS.
is

449
;

This portion of the Chro?iicon

01.
!

as follows

220

221

450

ACTS OF MARTYRDOM
is left

menian Chronicon, but here the martyrdoms of Symeon and Ignatius

are assigned to the 9th year, while the Bithynian persecution
at

the end of the 10th.

These

facts are

perhaps sufficient to account

for the

coincidence of

the authorities mentioned above in

naming

the 9th year.

largely

The
from
it.

writer of the

Antiochene Acts was

indebted to the

Chronicon.

The historical setting of the martyrdom is borrowed mainly The mention of Ignatius as the pupil of S. John and the
of Polycarp
is

fellow-pupil

1 'IwaVvou fjLaOrjTijs).

The

probably derived thence (see the note on reference to the victory over 'the Dacians

and Scythians'

( 2) is

plainly taken therefrom.

Even the exaggeration

erepwv 7roAA(ov iOvwv (2) may have been due to it, if we may suppose that the author's copy contained a notice corresponding to that which appears in Jerome's revision immediately after the mention of Trajan's

Hiberos Sauromatas Osroenos Arabas making Dacia a province Bosforanos Colchos in fidem accepit, Seleuciam Ctesifontem Babylonem occupavit ,' where events which occurred many years later are gathered
' ; 1

together out of their proper chronological place in order to enhance And altogether the idea of making the subjugation of the the effect. Christians the crowning idea of Trajan's ambition is suggested by the

sequence of the notices in the Chronicon. To the Chronicon the author of the
obligations.
largely
10,

Roman

Though

generally in

his narrative

Acts also betrays his he has drawn more

11,

from the Ecclesiastical History of Eusebius (see the notes 1, 12), yet the manner in which the Bithynian persecution and

the correspondence of Pliny with Trajan are introduced cannot be traced to this source, and must be due to the Chronicon. Our hagiologist's

point of view requires that the letter from Pliny should come immediately after the execution of Ignatius (11). glance at the extract given above (p. 449) from the Chronicon shows at once whence

he derived the inspiration that the emperor's rescript to Pliny might be used to account for the disposal of the martyr's reliques. On the

hand in the Ecclesiastical History the persecution in Bithynia, with the account of the correspondence, is given before the martyrdom of Ignatius two chapters intervene and there is nothing to suggest the
other
:

connexion which our author establishes between the two events. Thus the acquaintance of our two martyrologists with the Chronicon

seems

clear.

And

the

same

is

plainly also the case with those chrono-

graphers who give the 9th year of Trajan for the date of the martyrdom. The obvious inference therefore would seem to be that all these
1

The

notice in

Jerome

is

obviously taken from Eutropius

viii.

3.

OF

S.

IGNATIUS.

45 1

writers alike derived this date

from the Chronicon, to which they were

indirectly, for

certainly indebted, directly or

other facts.

The

only

objection to this otherwise simple solution lies in the fact that Eusebius

manner
its

does not assign the martyrdom to the 9th year specially. Still the in which he arranges the events might very naturally lead to
special attachment to this year, as
(see above p. 449).

Zohrab

The

6th,

we have seen to be the case in 7th, and 8th years are each

year,

The 9th year is the first vacant supplied with their special notice. and the notice of the martyrdoms of Symeon and Ignatius, which were found hanging loose, would be attached to it so as to fill the void.

It seems fairly probable therefore that we may ultimately trace to a particular interpretation, or recension, of the Chronicon of Eusebius all

the notices which assign the martyrdom of Ignatius to the 9th year of
Trajan.

But what grounds had Eusebius himself for placing the martyrdom where he does in the Chronicon ? Wieseler (Christe7iverfolgunge?i d.

who himself would date it in the 10th year [the year] of Trajan, a.d. 107, alleges Eusebius as 'the most trustworthy witness' for this date. But Eusebius, as we have He only places it thereabouts. Wieseler seen, is not so precise.
Casaren
p.

125 sq),

nth

tribunician

further supports this view

on the ground that

Pliny's

letter

implies

This is previous persecutions of the Christians during Trajan's reign. not impossible but Pliny's language itself only implies that the
;

emperor had decreed proceedings against 'hetaeriae' generally in which the Christians might or might not be involved. Moreover, so far as it is clear that he had not, and did not profess to regards Eusebius,
,

have, any definite idea of the relative chronology of these persecutions under Trajan which he relates in proximity, since he gives the Bithynian

martyrdoms

one place before, and in another after, the death of above p. 449). Of the Bithynian persecution he knows Ignatius (see nothing, except what he has learnt from the account of Pliny's letter
in
rescript, as

and Trajan's
(If.

E.

iii.

33).

He

cannot even

read by him in a Greek translation of Tertullian tell the name of the province, and he is

obviously quite ignorant of the date (see the note on Mart. Rom. 11). In the same way Wieseler urges in favour of his view the fact that 'the martyrdom of Symeon the son of Clopas... according to Eusebius

and Jerome happened a short time

Plin. Ep. x. 97 'secundum mandata tua hetaerias esse vetueram see Trajan's
' ;

before,'
'

and

that 'according to

says

numquam,' he may be

cognitionibus de Christianis interfui referring to the

own

language,

ib.

x. 43.

When

Pliny

persecution of Domitian.

29

452

ACTS OF

MARTYRDOM

Waddington (Pastes des Provinces Asiatiques p. 720) the consular Herodes Atticus, under whom he was martyred, was consular legate Here again the answer is of Palestine in the years a.d. 105 107.'

same ; that Eusebius does not profess to give these martyrdoms in chronological sequence, for in the History he interposes the Bithynian Morepersecution (which happened about a.d. 112) between the two.
the
over,

when we come

to

examine Waddington' s argument

for the date

of Herodes Atticus' government in Palestine, it amounts to nothing more than this ; that Eusebius represents him as putting Symeon to death about the 9th or 10th year of Trajan, and that, as the years
a.d.

105 107 are unoccupied by any other governor whose name has been preserved, we may suppose Atticus to have ruled there during
this

period.

Wieseler's attempt therefore to establish a definite date

for the

martyrdom of Ignatius on the authority of Eusebius must be

the other hand,

regarded as unsatisfactory.

On

Harnack

in

an important contribution
1
.

to the

subject (Die Zeit des Ignatitis etc, Leipzig 1878) arrives at conclusions He has investigated the diametrically opposed to those of Wieseler

Eusebian

list

of the Antiochene bishops as a whole

and,

if

we could

Eusebius would be deprived of all authority as a witness respecting their chronology. He remarks that the dates of accession assigned to the Antiochene bishops in the Chronicon have
accept his inferences,

a suspicious relation to those assigned to the Roman bishops. In the earlier part of the list each Antiochene bishop is placed 4 years (i.e.

one Olympiad) after some Roman bishop; in the latter part each Antiochene bishop is placed one year before some Roman bishop ; and the point of transition from the one arrangement to the other is after
the accession of the Antiochene bishop Philetus (01. 249). This is a rough abstract of Harnack's statement of the facts ; and his inferences are as follows. The Chronicle of Julius Africanus is known to have

been brought down

Clinton Fast.

to
1.

the third
p.

Rom.

233)

and we have

year of Elagabalus, 01. 250 (see also information that

fore Eusebius

Africanus used Olympiads in his arrangement of dates. Clearly thereborrowed the earlier dates of the Antiochene bishops

discovery the authority of So far there is a gain in the exchange, for an earlier authority has been substituted for a later.

as far as 01. 250 from Africanus.

By

this

Eusebius

is

replaced by

that of Africanus.

After the sheets for

my

first

edition

had passed through the by C. Erbes appeared

Prof.
Theol.

press,

in

two papers the Jahrb. f.

p.

Tne speculations of Harnack (1879). and Erbes are discussed by R. A. Lipsius

ib.

VI. p.

233 (1880).

On

Lipsius'

own

v.

p.

464

sq,

618 sq

view see below,

p. 468, note.

OF
But
this gain is this

S.

IGNATIUS.
by the other

453
facts thus elicited.

more than

neutralised

symmetrical relation of the dates referring to the Roman and Antiochene sees it is clear that Africanus invented the latter on some
interval

From

Thus his authority is deprived of any weight. In the between composing his Chronicon and his History Eusebius discovered that he was leaning on a rotten reed in following Africanus.
artificial plan.

In the later work therefore he rejected the dates of accession, so far as regards the Antiochene bishops, and was content to give their sequence, merely noting in a rough way their synchronism with the bishops of
the other great sees and with contemporary events. On the second part of the list Harnack does not say very much ; but he ascribes the
artificial

arrangement here directly to Eusebius himself (p. 19, note 1). In one respect Harnack seems to be unquestionably right. Eusebius evidently had no list of the Antiochene bishops, giving the lengths
of their respective terms of office, as he
sees.

and Alexandrian

This

(Ign. v. Ant. p. 56 sq). that he possessed some previously existing tables containing the dates of accession of the Antiochene bishops, or at least information which

had in the case of the Roman had been already noticed by Zahn But on the other hand it is equally evident
fact

enabled him to

construct

such tables, and was not utterly without

chronological records, as he confesses himself to be in the case of the

Jerusalem bishopric {Chron. 11. p. 172 sq, Schoene), for which he contents himself with giving the sequence of bishops, and does not attempt to With regard to the Antiochene see he stood in an assign dates.
intermediate position. Beyond this point Harnack's inferences are very questionable, but they at least deserve careful consideration. Before entering into an examination of its details however we are
struck with an antecedent

objection to

the theory as
alike,
it

a whole.

As

regards

its

adoption and

its

abandonment

is

burdened with

improbability.

independently should

As regards its adoption; for is it likely that two persons hit upon a similar artifice of placing the Antiochene

bishops at regular intervals after or before certain Roman bishops, while nevertheless the second person was taken in by the device of the first?

As regards

its

abandonment

for in his History

Eusebius treats the later

Here too Antiochene bishops exactly as he has treated the earlier. as in the former case, he is content to give rough synchronisms without But though he might be assigning exact dates as in the Chrofiicon.
supposed to have detected the artificial character of Africanus' dates in is no room for the theory of subsequent detection as a motive for the abandonment of his own dates. When we pass from such general considerations to an investigation
the meanwhile, there

454

ACTS OF MARTYRDOM

The chronological relation of the of details, our difficulties increase. Antiochene to the Roman bishops in the Chronicon, as stated by
Harnack, stands thus
Order.
:

OF

S.

IGNATIUS.
;

455
for

Moreover, the date of Hero's accession must be withdrawn

Eusebius, as pointed out above (p. 447), does not give any definite date for the death of Ignatius and accession of his successor, but mentions it at the end of the 221st Olympiad (the tenth year of Trajan)
as

having occurred thereabouts

1
.

If then

.n the case of Asclepiades

we
1

substitute the

preceding

Roman

bishop, as in the other

3> 3> [

we deduct this date, and if number of years after the cases, we get;
*

4, 4, 5> 4, 4,

2 , 4-

This is no doubt a larger of ten give the number 4. than the doctrine of probabilities would suggest. But then proportion

Thus

five out

in historical

records, as

in

found recurring with a frequency

(2)

games of chance, events are constantly far in advance of any such calculation.
nine

The second

list

contains

names.

In

this

list

five

examples occur, where the artificial rule supposed to prevail in this But from these five two must be deducted. The part is observed. dates of Timseus and Cyrillus do not occur in the Armenian Version,

which

is

taken as the authority for the original Chronicon of Eusebius,

and Harnack therefore supplies them from Jerome's recension. But Jerome's recension, as a whole, would not have borne out his theory.
Its figures are as follows
2
;

Zebinus Babylas Fabius 3

2245

Demetrianus
Paulus

Domnus
Timaeus
Cyrillus

Tyrannus

45^

ACTS OF

MARTYRDOM

In using Jerome's figures Harnack has made an arbitrary selection. In dealing with the first pair of bishops, he takes the date of Timaeus from Jerome, but retains that of Felix as it stands in the Armenian. With the next pair however, Cyrillus and Eutychianus, his treatment is Here he has taken Jerome's date for the Roman bishop, as different.
well as for the Antiochene.
in place of the

2298
his

own

principles,

This substitution of the Hieronymian date Armenian 2296 for Eutychianus is unintelligible on and must have been an oversight; yet without it the

example

But indeed Harnack's confidence that the falls to the ground. would have agreed missing Armenian dates for Timaeus and Cyrillus The presumption is quite with Jerome's is not justified by the facts.
the other

preceding bishops, from whether we take the years of Asclepiades to Domnus, Jerome's dates, Abraham or the years of the Roman emperors, differ from those of the After these reductions are made, there remain in Armenian version
way.

For

six

out

of the

eight

nine accessions only three examples of this interval of one year, which is supposed to betray an artificial arrangement in the latter part of the of the Roman bishops list; and, considering the very rapid succession

no misgiving.

during the earlier years of this period, such a proportion can excite In Jerome's list also there are three examples, but
;

they are all different of such recurrences.

and the
is

fact exemplifies the accidental character

But again;

there

no

clear

frontier

line

between the

earlier

and

later lists,

such as Harnack's theory requires.

etc.

On

the one

hand

with Euseb. H. E. vi. 39, 46,

The Ar-

menian Version on the other hand names them Fabianus and Demetrius. The
former are their correct names; the latter are probably due to confusion with the
bishops Fabianus of Rome and Demetrius of Alexandria, who are nearly contemporary and
1

that he had been already three years a Euprisoner in the mines of Pannonia. sebius was probably some forty years old
at this time
;

gaged

in literary

he was already actively enwork he took an eager

;
;

interest in the history of the martyrs

and

he was in constant communication with

This being so, it is quite incredible that he can have been ignorant of the true date of the death of so imporAntioch.
tant a person as Cyrillus. must conclude therefore either that Jerome does not reproduce the date of Eusebius in this instance, or that

are

sometimes mentioned

in

proximity with them.

The

difficulty

which attends the date

assigned to the last

be mentioned here.

name in the list should The accession ot

is

We

Tyrannus the successor of Cyrillus

placed by Jerome in the 18th year ot Diocletian, which began Sept. A.d. 301; but
Cyrillus

Tyrannus was appointed

this last

to succeed to the see during the life-time

appears
of the

the account

on the scene in martyrdom of the

of Cyrillus.

But

mode

of solu-

fered
P-

Quattuor Coronati, who apparently sufNov. 9, A.D. 306 (see Harnack

53 sq).

possibly apply in other cases where the same difficulty extion, if admissible,

may

ists

e.

g. in the case of

Maximinus the

The

narrative further states

successor of Theophilus.

OF

S.

IGNATIUS.

457

Asclepiades, though belonging to the first list, is an example of the artificial arrangement which marks the second. On the other hand
characteristic feature
Litei'at7irzeitung,

Demetrianus and Domnus, though included in the second, betray the which distinguishes the first, as Lipsius (Jenaer
April
6,

1878,

p.

201

sq)

has

pointed out;

for

placed Ann. Abr. 2272, four years after the accession of the Roman bishop Stephanus Ann. Abr. 2268 [other Antiochene and Roman bishops however having intervened], and Domnus Ann. Abr.

Demetrianus

is

2283, four years after the accession of the

Roman

bishop Dionysius

Ann. Abr. 2279. But besides the

fact that there is

no such

clearly

drawn

line of

demarcation, separating the list into two parts at the very date when Africanus wrote, the phenomena at the supposed point of juncture are not such as to favour the theory that Eusebius was indebted to a
tious table of this
ficti-

chronographer for the first part. The great work of Africanus was carried down to a.d. 220 or 221, at which date (or

within a year or two) it was written. About the same time, during the reign of Elagabalus (a.d. 218 223), we read that he was instrumental in rebuilding Emmaus under the name of Nicopolis, and that he went as a delegate (evidently to the emperor) on this business

(Euseb. Chron.

11.

p.

178, Hieron.

Vir.

III.

63, Chron. Pasch. p. 499).

About the year 220

therefore

his

literary activity

and

his

political

It is not too much to assume influence alike were at their height. If so, he must have least at this time. that he was 40 years of age at

been born not

stance

later

than about a.d. 180.

But from another circumearlier

1.

we may

infer that his birth

was some years

than
183),

this.

Origen was born about

a.d.

185 (Clinton Fast.

Rom.

p.

and

Africanus (Routh Rcl. Sacr. 11. p. 225) calls him his 'son.' Moreover, as a native of Palestine, Africanus was favourably situated for ascertaining the chronology of the Antiochene Church. too ; for, besides the embassy just mentioned, we
to

He

was a

traveller

know

that he

went

Egypt before writing his Chronography, attracted thither by the A diligent and acquisitive learning of Heraclas (Euseb. H. E. vi. 31).
investigator,

who took so much pains in the cause of learning, could have been mistaken, or seriously mistaken, about the dates of hardly those Antiochene bishops who flourished during his own youth or
manhood.

How

does

this consideration
?

bear on the dates given in the

Chronicon of Eusebius

The
(as

accession

placed a.d. 215,

i.e.

of the last bishop before he wrote, Philetus, is five years before his Chronography ended, and

we must suppose)

while he was already engaged on his work.

If

458

ACTS OF
we may

MARTYRDOM
safely

therefore this date be his,

assume that Yet

it

it is

correct.

Any

other supposition would be

irrational.

exhibits the supposed

schematism, for it is placed 4 years after the Roman bishop Callistus. In this case therefore the period is accidental. Though an exact Olymit is not due to the fact that Africanus reckoned by Olympiads.
piad,

whose date
is

Tracing the succession backwards we come next to Asclepiades, Here the schematism attributed to Africanus is a.d. 210.

not observed.

He

ceding
before

Roman
the

bishop

next

placed not four but twelve years after the preHe stands however one year Zephyrinus. Roman bishop Callistus, in accordance with the
is

supposed schematism of the latter part. What account can we give of this fact, if Harnack's theory be true? Harnack himself believes
that Eusebius here altered the date as given

by Africanus (see

p. 28).

Eusebius, he supposes, had some

'sort of tradition' that Serapion, the

predecessor of Asclepiades, lived beyond the 4th year of Zephyrinus; accordingly he moved the accession of Asclepiades forward and,

abandoning the schematism of Africanus in this instance, made the date conform to his own schematism. This seems to me an improbable Eusebius elsewhere {H. E. vi. n) gives an extract from supposition.
a
letter to the

Antiochenes written by Alexander, afterwards bishop

of Jerusalem, in which he says that the Lord had lightened his bonds 'in the season of captivity' (Kara tov kcu/ooV t^s eipKT^s) by the news
that Asclepiades

had been appointed their bishop. The confession of placed by Eusebius himself in the Chronicon (11. p. 176) We during the persecution in the 10th year of Severus, i.e. a.d. 203. may waive the question whether Eusebius was right' or wrong in so
Alexander
is

For our immediate purpose it is dating Alexander's imprisonment. that he did so. Thus the only tradition which Eusebius is known enough
have possessed, bearing on the matter, so far from leading him to would have prevented him from doing so. The curious fact is that, if Africanus had dated the accession of Asclepiades,
to

substitute a later date,

according to his supposed schematism, four years, instead of twelve, after Zephyrinus, the date (a.d. 203) would have entirely satisfied the con-

temporary allusion in Alexander's letter. As it is, critics (e.g. Valois on Euseb. H. E. 1. c, Clinton Fast. Ro?n. 1. pp. 209, 211), whether rightly or wrongly, condemn the date a.d. 210 as impossible, and themselves place
the accession of Asclepiades seven or eight years earlier 1
3
.

These con-

Harnack himself argues

that the date

substitute

it.

He

suggests that the see

in the Chronicon

since

must be nearly right, Eusebius would not otherwise have

altered the schematism of Africanus to

a time, and he places the accession of Asclepiades about a.d. 209 (p. 46 sq). This however does not
for

remained vacant

OF
siderations
authority,

S.

IGNATIUS.

459

seem to show that Eusebius found this date already in his and did not himself invent it. If this authority was Afrifor it is only ten canus, the date must almost necessarily be correct years before his Chronography was published.
;

The date of his of Asclepiades was Serapion. accords with the supposed schematism, being four accession, a.d. 190, Here again years after the accession of the Roman bishop Victor. The predecessor
there
is

a high
;

information

probability that Africanus would have had correct but, as we are now getting back into his youth or his
is

boyhood, the certainty

ever
that

less

than in the previous cases.

When howfind not only

we come
it

to test the statement

by known

facts,

we

at all

does not conflict with any historical notices, but that it must The facts events be within a year or two of the correct date.

are as follows.
writers

who took

Eusebius (H. E. v. 19) places Serapion among the part in the Montanist controversy in the reign of

that he became bishop (slain Dec. 31, a.d. 192), saying of Antioch during the times of which he is speaking (eVc t<3v rj\ovfievwv xpoVwi/), and alleging for his statement a constant tradition

Commodus

(Karexet Aoyos).

accessions of Victor of

In a later passage (H. E. v. 22), after mentioning the Rome and Demetrius of Alexandria, both which

he places

in the 10th year of

Commodus

(a.d. 189),

he adds that 'constill

temporary with them the afore-mentioned Serapion

flourish at that time, being eighth bishop of the
after the
'

continued to

Church of the Antiochenes

CKKA^o-ias oySoos airo

Apostles
6

(ko,0' ov<s
rjSr)

kou

rrj<s

'AvnoxeW

twv

dirocTToXoiv

TrpooSev

SeSryAoo/xeVos

en Tore

^apainuyv

7no"K07rc?

explain the notice in Alexander's letter.

understand him rightly, he meets elsewhere (p. 14) by supposing

This

difficulty, if I

Harnack infers rbu rod dtcoyfiov Kaipov). from this that Serapion must have survived the persecution of Severus
(p. 46).

that Eusebius

was wrong

in connecting

The

inference

may be

correct; but the

the imprisonment of Alexander, during which he heard of Asclepiades' accession, with the great persecution in the 10th

which he has felt of postulating some other event to satisfy the reference
necessity
in Alexander's letter suggests misgivings as to the certainty of the allusion in the very similar case here.

year of Severus (a.d. 203). The alternative would be to suppose that Alexander

was detained several years

(A.D. 203

210).

in captivity

Altogether
perplexities

we may

take warning by the

strictly

seems necessary

One or other hypothesis if we are to maintain the

which these

and contemporary records create

not to

genuine

date of Asclepiades' accession as given in the Chronicon.

condemn

hastily the dates of the Chroni-

Eusebius {H. E. vi. 12) mentions Serapion writing to a certain Domninus who

con in other cases, even where the prima facie interpretation of authentic notices

had lapsed from Christianity to Judaism

'at the

seems imperatively to demand accession of Maximinus.

it,

e.g. the

time of the persecution' {irapa

460

ACTS OF

MARTYRDOM
of Alexandria (see Harnack but here apparently

Again, Eutychius patriarch iyvo)p%eTo). a late and untrustworthy writer indeed, p. 45),
relating a historical fact, states that

Demetrius of Alexandria wrote to

Gabius [Gaius] bishop of Jerusalem, Maximus [Maximinus] patriarch of Alexandria, and Victor patriarch of Rome, on the paschal compuIf these statements be true, tation (Ann. 1. p. 363 sq, ed. Pococke). Maximinus the predecessor of Serapion must have survived the
accession of Victor (a.d. 189), and yet Serapion must have succeeded These notices combined before the death of Commodus (a.d. 192).
accession. point to about a.d. 190, as the date of Serapion's was preceded by Maximinus, whose accession Serapion
in

the

Chronicon

is

assigned to a.d. 177, four years after the

Eleutherus.

This

is

almost

demonstrably wrong.

bishop Theophilus the

Roman

predecessor of Maximinus in his extant work (ad Autol. iii. 27) cites a chronography of Chryseros which closed with the death of M. Aurelius, and himself carries down his reckoning to that event ; so that he cannot
at the earliest.

book till the first year of Commodus (a.d. 180) only escape from the contradiction would be the supposition that he vacated his see for some reason or other during On the other hand it is not probable that he lived very his lifetime.
have written
his third

The

much

later

than this date, inasmuch as his

name

is

not mentioned in
after.

connexion with the Montanist controversy which raged soon

The reckoning

of the Chro?iico?i therefore would seem to antedate the

accession of Maximinus by about five years. With regard to the six earlier accessions
or trustworthy notices
dates.

we have no contemporary
test

which enable us

to

the accuracy of the

Of

these

the supposed year; the fourth

six, the dates assigned to the first two do not satisfy schematism ; the third is not assigned to any precise

four years after Telesphorus

respectively

agree with the assumed rule, being placed and Pius, the 7th and 9th Roman bishops, while the sixth again violates it. Thus of these six earlier
fifth

and

dates only two afford examples of this schematism. As the result of this examination, we are led to the conclusion that

of the list as far as Philetus, the authority followed by Eusebius cannot have been Africanus, unless the chronology here is genuine in the main, though not necessarily accurate in its details. If it was a fictitious list, the authority followed must have been some
in this first part

later

writer

who was

less

favourably

situated

for obtaining

correct

information.

From

these facts

it

will

that Harnack's theory

is

have appeared, unless I am mistaken, not built on a secure foundation. For the

OF

S.

IGNATIUS.

461

general predominance of the interval of four years, i. e. one OlymBut it does not piad, there is indeed some show of evidence.
necessarily point to any deliberate artificial arrangement on the part either of Eusebius himself or of a previous authority copied by him. The frequent recurrence of the number 4, if not accidental, might be

The primary authority whether explained in the following way. Africanus or some one else arranged his chronography by Olympiads. He knew roughly that such and such an Antiochene bishop succeeded

to the see of Antioch,

the see of

when such and such a Roman bishop occupied Rome, and he placed them in the next Olympiad accordingly.

The exact year in the Olympiad to which the accessions of the Antiochene bishops are assigned in the Chronicon of Eusebius would then be due to this previous writer's form of tabulation, which was misunderstood by
his transcribers or successors

and

is lost

to us.

are not at liberty to assume any artificial Beyond this All the accompanying facts forbid us to suspect either arrangement.

point we

Eusebius himself or his previous authority of deliberate invention.

There

is

for the accessions

no appearance of artifice in the Olympiads themselves, which, from Euodius to Philetus inclusive are as follows
;

01. 205. 3, 01. 212.

2,

01. 221. 4, 01. 227.

1,

1,

01. 230.

3,

01. 237. 2,

01. 239. 2, 01. 242. 3, 01. 248.

01. 249.

2.

Nor again does any

the

Roman
It

suspicion attach to the order of succession of bishops selected, which is as follows ;

o, 1, 5> 7> 9> TI >

I2

>

*3> *5>

J 5-

should be observed also that where Eusebius does not

know

a date, or at least does not believe that he knows it, he indicates his Thus in the case of the bishops of Jerusalem he masses uncertainty.

them together
sion,
this

at intervals, giving their

names and the order of succes-

but not attempting to fix the dates of accession ; and as regards very see of Antioch, in the case of Hero the successor of Ignatius
satisfied

he
his

is

precise year.

Moreover

with indicating a rough proximity, without naming a in his preface to the whole work he cautions
'

against attaching too much weight to individual dates, much must necessarily be uncertain. The Scriptural saying, It where is not yours to know the times and the seasons,' holds good (so he

readers

considers) for the chronology of

all

times, as well as for the

Second

(C/iron. But, though this recurrence of the number 4 may perhaps be due to some cause such as I have suggested, the possibility remains that its

Advent

1.

p. 3, ed. Schoene).

frequency here was a mere chronological accident.

From

this

point of

462

ACTS OF

MARTYRDOM
may
not

view the following example from the recent history of France

prove uninstructive \

1643 Accession of Louis xiv. 171 5 Accession of Louis xv.

1774 Accession of Louis xvi.

1793 Accession of Louis xvn (end of French Monarchy). 1804 Accession of Napoleon as Emperor. 1 814 Accession of Louis xviii.

1824 Accession of Charles

x.

Here we have a schematism, of which the principle is the recurrence The majority of the dates already fulfil of the number 4 in the units.
this condition.

The

rest

may be

brought into accordance by adding

But what supposition is more natural or subtracting one in each case. than that the events should have been accidentally displaced by a

some transcription of the tables ? We have a right to expect only one occurrence of the same unit 4 in ten dates, and here we have four in seven (or if we commence with the accession of Louis xvi,
year in
the beginning

of the revolutionary period, four in five), with a reasonable presumption that originally it occupied the remaining places also. Moreover, if the fictitious character of this chronology thus
betrays itself by its artificial arrangement, what shall we say when we observe the inordinate length of time assigned to the earliest names?

Not
it

less

may be

than 131 years are given to two sovereigns alone. This, The safely said, is without a parallel in European annals.

greatest length of time occupied by any two successive reigns in the preceding history of the French Monarchy appears to be 86 years. The

at this point,

average duration of a reign, from is 21 or 22 years.

Hugh Capet downwards

Even

till

we

arrive

the chronology of the regal

Thus period in Roman history is not guilty of any such extravagance. the condemnation of this table is complete. From this point onward
a different principle prevails.

The new French Monarchy begins with This king dies a. d. 1850, and his death is Louis Philippe, a. d. 1830. followed in the next year by the Coup d'Etat, which results in the establishment of the Second Empire. This Second Empire ends, and
the

new French Republic

is

begins, a.d. 1870.

Here,

it

will

be observed,

there

an interval of 20 years between each event.

This example will serve as a caution against too rapid inferences from the recurrence of numerical peculiarities in history. But indeed
1

striking
p.

example of chronological symmetry

266 sq.

is

given in Seeley's Expansion

of England,

OF
any ordinary chronological There is no end to the
numbers.
2
.

S.

IGNATIUS.
furnish

46
1
.

lists

abundance of such warnings

tricks

Few European

states

which authentic history plays with are safe from the suspicions which
the minds of critics in the remote

these freaks of chronology

future

may

stir in

I have argued provisionally on the assumpArmenian dates give the chronology of Eusebius himself; 3 this assumption is burdened with but, as I have elsewhere shown and another aspect of the question is presented in the difficulties, following communication which I received from Dr Hort, when my first edition was going through the press.

In the above criticisms

tion that the

tion that the

to

'Harnack's theory takes for granted the truth of Lipsius's assumpRoman episcopal chronology of Eusebius's Chronicle is
in the

Hieronymian Chronicle. an improbable view but it would is approxiacquire fresh strength if the Antiochene chronology, which mately the same in both versions, were shown to be founded on the
be found
version, not in the

Armenian

This has always seemed to

me

Armenian dates of the Roman chronology.

On

all

accounts there-

fore it is worth while to ascertain whether the relations between the and the Hieronymian dates of the Roman chroAntiochene

chronology have been pointed nology exhibit any correspondences like those which The following table will furnish provisional means out by Harnack.
of comparison.
1

It gives

both the Armenian and the Hieronymian dates

Prussia?

The

recent

chronology of the two

sees of
for
in-

England archiepiscopal stance may be taken as examples.

bury since the middle of the
last

Frederick William

Accession of the great Elector A. d. 1640; Accession

The

dates of accession to the see of Canter-

of the great King Frederick II a.d. 1740; Accession of Frederick William IV a.d.
1840.
this

century

Is

it

too

much

to

assume that

are 1758, 1768, 1783, 1805, 1828, 1848, 1862, 1868, where five out of eight have

schematism was drawn up when the

the same unit.

three preceding accessions bear the dates 1737, 1747, T 757

The

centred in hopes of the national party Frederick William IV as the sovereign

of a united
accession

Germany?

The

date of his
correct,

The

see of

York again
l8 7

exhibits in suc-

is,

we may

assume,

cession these dates;

1747,

1757, 1847,

1761,

1776 [I777L

[1808],

1857,
I find

or at least roughly so; and the chronowas writing at a crisis when he

grapher,

where the dates in brackets are as

rank with the two expected to take his

them

in another

five at

but in

Here not only have least out of seven the same unit 7, two cases the same years, 47, 57,
list.

most

illustrious
this

adopted and placed

sovereigns of the past, date as his starting point the accessions of the triad at

are repeated in succession in two successive centuries.

intervals of a century, filling in the inter-

can be more suspicious for instance, than these dates in the history of
2

What

mediate dates at his pleasure. 3 See S. Clement of Rome

(ed. 2).

1.

p.

222 sq

4-64
in years of

ACTS OF
Abraham

MARTYRDOM
and replaces the Armenian by the

for Antioch,

Hieronymian dates for Rome. Schoene's text is followed, the years given in mss cited by him, where they are different, being added in brackets.
Antioch

OF

S.

IGNATIUS.

465

respondence is all the clearer because the Armenian and Hieronymian dates for Antioch are identical. The first, second, and third require
examination.

The Armenian list for Antioch starts in the same year as the list for Rome; the Hieronymian list two years later in Schoene's text, one year later in Pontac's text and the excellent Cod. Freherianus. The difference
'

cannot however be
the

original, for the

appointment of the

first

bishop

of Antioch must have been taken to

accompany

or follow immediately
:

the intervening departure of S. Peter from Antioch for Rome Hieronymian article is on the preaching of S. Mark, 'interpres Petri,' in Egypt and Alexandria, and the three articles were evidently intended to form a single whole. The year intended to be common to all three was apparently not 2058, but 2059. Without this change the Roman

date cannot be
to S. Peter in

made
the

to agree with

the

25 years

of office assigned

Hieronymian Chronicle; while comparison with

other

Armenian mss

is not itself a corruption of xxvi. In the Aucher's edition, 11. 268 sq) the three years 2057, (see 2058, 2059 form a separate compartment, the right-hand portion of which is entirely taken up with the articles on S. Mark and Euhodius; so

lists

shews that xxv

that

the

displacement

is

easily
S.

accounted

for

by considerations of

space. 2059 remains evidently the most probable Eusebian date for Euhodius; since it accounts for both 2058 and 2060, and in the Antiochene (unlike

Moreover,

if

we put

Peter's date entirely out of sight,

Roman) episcopates there is no reason to suppose that the discrepancies between the two forms of the Chronicle are due to anything but accidents of transcription.
the
'

The beginnings
Linus
is

coincide.

of the second episcopates likewise approximately clearly referred to 2084, the last year of Nero,
:

assumed as the date of S. Peter's martyrdom the Hieronymian article on Ignatius is attached in a singular manner to the Olympiadic numeral
answering to 2085 (see Schoene's note), but apparently should rather be regarded as part of an overflow from the too numerous articles of
2084: the Armenian position of Ignatius is at 2085, but evidently by a mistake of transcription, for the article interrupts a single long sentence about Vespasian, and the existence of a dislocation at 2084 is
Vitellius before proved by the interposition of the reigns of Galba and the death of Nero. Eusebius doubtless placed both Ignatius and Linus
at 2084.

Antiochene episcopate there is a real breach of synand chronism, though only to the amount of two years: the Armenian records agree in placing Hero at 2123, while Alexander Hieronymian
'

At the

third

IGN.

II.

466
of

ACTS OF
stands at 2125.
artificial

MARTYRDOM
historical

Rome

Here Eusebius had a

co-ordination with

landmark

independent of any

Roman

of Antioch in consequence mentions the succession in connexion with the martyrIgnatius. taken place under dom; and as the martyrdom was said to have in what he has to say about what it Trajan, he includes the record of

Hero became bishop

chronology, for of the death of

He

passed as Trajan's persecution. stand related to Accordingly the first seven Antiochene episcopates
'

Roman

episcopates in the

manner shown by the following

list.

Euhodius

OF
occurs in this part
fact,

S.

IGNATIUS.
The
single absolute

467
synchronism was attested by the
respective
in the

historical attestation is wanting.

which

that of Fabius

and Cornelius
that

unquestionably

known

to

Eusebius,

their

decessors, Babylas and Fabianus, both perished

preshort Decian

persecution.

'At the accession of Clement of Rome, the fourth on the

S.

list

if

Peter

is

included, the

Armenian date precedes

that of

Jerome by

five years,

and during the next nine episcopates,

is

to Eleutherus inclu-

sive, the interval

only an term-numerals are

period.

always either four or five years (Alexander making apparent exception), owing to the fact that the fundamental
all

but identical in the two

lists

throughout

this

This

is

the reason

why

the 4th, 5th, 6th, and 7th Antiochene

bishops appear to

stand

about an

Olympiad

in

advance of corre-

bishops, when Armenian are substituted for Hieronymian dates in the Roman chronology. Of course Julius Africanus vanishes with the Olympiads. But even if the Armenian chronology

sponding

Roman

is

retained,

two of the Olympiadic intervals become incorrect as soon

critically instead of being simply copied as they now stand. The term-numerals show conclusively that the Armenian year for Alexander is not 21 19 but 2120, and for Eleutherus not 2189 but 2188; so that the intervals would be of five

as the

Armenian dates are tested

and of three
I

years, not of four years in both cases.'

this is the right solution in the

cannot doubt that

main.

The

and the History appear to have been completed within a or two of each other; and Eusebius must have been employed year This being so, it would be strange if upon them at the same time
Chro?iicon
1

they presented two widely divergent chronologies of the early Roman This difficulty disappears if we suppose the Roman episcopal bishops.
1

The Chronicon was

carried

down

to

the vicennalia of Constantine, a.d. 325 the History, unless (11. p. 191, Schoene);
internal evidence
is

Ev.

'present persecution.' x. 9 11 there

Again
is

in Praep.

a reference

to

altogether delusive,

the Chronicon; yet indications are not wanting that the Praeparatio and Desecution and in

was written before the death of Crispus

(a.d. 326).

Eusebius indeed appears to

monstratio were written during the perthe years immediately

have issued two editions of the Chronicon, as he certainly did of other works, e.g. the Martyrs of Palestine and the 7wo Books
of Objection
(Bib
i. 1 I.

succeeding
53
sq).

(Tillemont
this

H. E.

VII.

p.

hypothesis of an earlier edition will not explain the difficulty ; for

But

13).

and Defence read by Photius Thus in the Eclog. Prophet.

the

Armenian represents one which was

(p. 1

Gaisford) Eusebius directly refers

to the

Chronicon; yet elsewhere in this same work, i. 8 (p. 26), he speaks of the

contemporary with the History, since it mentions the vicennalia (1. pp. 71, 131). On this subject see S. Clement of Rome 1.
p.

224 sq

(ed. 2.)

302

468
dates

ACTS OF

MARTYRDOM

of the Armenian version to be due either to accident or to some later revision or to both causes. But, even supposing that the Armenian version did give the original Eusebian dates for the

Roman
of
the

bishops, the possibility

would

still

remain that

for the dates

Antiochene bishops Eusebius copied some previous writer who had arranged the Antiochene chronology according to another
list

of

Roman

bishops

list

afterwards substituted in the Chronicon

As regards details, the procedure '. by Jerome which Hort suggests, but does not insist upon, to account for the synchronism of the 4th, 5th, 6th, and 7th Antiochene bishops with
for that of

Eusebius

the

7th,

me
his

to

9th, nth and 12th attribute too elaborate

Roman
an

artifice

bishops respectively, seems to to Eusebius. Eusebius or

authority must

have known, as we know, that Theophilus was

contemporary with Soter and Maximinus with Eleutherus. He may have believed or known also, what we do not know, that Cornelius was contemporary with Telesphorus and Eros with Pius. In placing their accessions over against the same year, he or his authority merely adopted

an inexact, or rather too exact, way of expressing these rough synchronisms in a tabular arrangement where assignment to a definite
year was convenient.

His treatment of the Jerusalem bishops, where he had no chronological data, ought, I think, to liberate him from the suspicion even of the moderate artifice which Hort's suggestion ascribes

to

him

in the

case of the
the latter

Antiochene bishops.

We

are

bound

to

believe

that

for

With this main question, Hort's solution has everything to recommend it. It is free from the difficulties which beset Harnack's theory, and it explains
imperfect.

he had some data, however rough and exception, which however does not affect the

the

phenomena

better.

other objection is brought by Harnack (p. 70 sq) against the The average duration of office early part of the list in the Chronicon. If we assigned to these early Antiochene bishops is unusually long.

One

suppose Theophilus to have died about a.d. 185 (the Chronicon places his death a.d. 177, but for reasons already stated it seems necessary to advance the date by some years), we have then a period of more than
75 years for four bishops alone, Hero, Cornelius, Eros, Theophilus, or an average of 18 or 19 years apiece. This is an unusually long time.
1

This

is

in fact the

view which has

press for

my

first

edition, but before they

since

been maintained by Lipsius (see above, p. 452 note), whose paper appeared after these sheets had passed through the

were published.
1.

p.

224

(ed. 2)

on the

See S. Clement of Rome difficulties which

attend this hypothesis.

OF
He
infers

S.

IGNATIUS.
original

469
had
before

from

this

that

the

chronicler

him

simply a list of the names of the successive Antiochene bishops that he felt bound to represent the earliest of these persons so named as

appointed directly by Apostles; and that he was obliged accordingly to stretch out the duration of their tenure of office on the Procrustes-

bed of
earliest

this necessity so as to

name belonged
he

to a date

cover the period, though in fact the much later than the Apostolic times.
If

On

this principle

rectifies

the chronology thus.

we reckon

the

duration of office at an average of twelve years, this gives 48 years for the four, and we are thus carried back to about the time of the

martyrdom of the Roman bishop Telesphorus

for the death of Ignatius.

Or again

if

we

episcopate of episcopates in the Roman list, we are brought to about a.d. 138, In the Alexandrian list,' i.e. nearly the same date, for this same event. he adds, 'a similar reckoning leads to a similar date.' As the result
'

place the death of Theophilus in the middle of the Eleutherus, and reckon back the duration of four

of this calculation, he considers that the death of Ignatius

may be

placed in the reign of Hadrian, or even of Antoninus Pius (p. 71). But, even if we allow that the length of the period constitutes a real
difficulty in the

Eusebian chronology, the solution does not seem

It
is

to

be

the most probable under the circumstances. well as more in accordance with experience,
links in the chain

more

natural, as

have been

lost,

to suppose that some than that the links are continuous

but have been stretched out to lengthen the chain backwards. Thus our original chronicler may only have been able to recover a name of a
bishop here and there, in connexion with some fact which enabled him to approximately their respective dates ; and, as he was not acquainted with any other names in the early annals of the Antiochene episcopate,
fix

may have assumed that there were no others. This common occurrence in the lists of official personages
stages,

is

a matter of

in their earlier

where the

But

historical record is imperfect. in fact the period of 75 years, though longer than the average

of four episcopates, has been again and again attained, and sometimes which no doubt can be enterlargely exceeded, in authentic records about

tained
1

1
.

We may

compare

for instance the annals of the other Eastern

In the recent annals of the English

notwithstanding

80 years, and from a.d. 17831862, or

cases the arch79 years, though in all other sees ; bishops were translated from in York from a.d. 1 761 1857, or 96
years,

episcopate for instance,

the practice of frequent translations,

we

have

far

more

surprising

phenomena.

Canterbury four episextend from a.d. 1768 1848, or copates

Thus

in the see of

or 86 years, though again

and again from a.d. 1776186-2, all were trans-

47o
we reach

ACTS OF MARTYRDOM

patriarchates, Alexandria

and Jerusalem, at the first moment when the broad daylight of history and no cloud of obscurity hangs This is probably as fair a parallel as the case admits. over the dates.

At Alexandria then we have Demetrius, Heraclas, Dionysius, Maximus,

283, or 93 years; Alexander, Athanasius, extending from a.d. 190 Petrus 11, Timotheus 1, from a.d. 313 385, or 72 years; Timotheus 1, 452, or 75 years: and Theophilus, Cyrillus, Dioscorus, from a.d. 377

Jerusalem Narcissus, Alexander, Mazabanes, Hymenaeus, from a.d. 298, or 108 years; Hermon, Macarius, Maximus, Cyrillus, from 190 a.d. 300 388, or 88 years ; Cyrillus, Joannes 1, Prayllus, Juvenalis,
at

from

348 458, or no years; Joannes 1, Prayllus, Juvenalis, from a.d. 388 478, or 90 years. In fact at Alexandria 13 Anastasius, successive bishops, from Demetrius to Cyrillus inclusive, cover from
a. d.

a.d. 190

444, i.e. 254 years, giving an average of between 19 and 20 years; and at Jerusalem 13 successive bishops, from Narcissus to Anastasius inclusive, cover from a.d. 190 478, i.e. 288 years, giving

an average of more than

From
that there

2 2 years the preceding investigation

.

it

will

is

no

sufficient

ground
;

for suspecting

have appeared generally an artificial arrangeat

all, it is

ment of

the dates of accession

but that,

if it exist

not of

such a kind as to

accuracy of the chronology, though it may have caused a displacement of a few years in any given case. Of the capricious invention of names, or the arbitrary assignaffect the substantial

ment of them
indication.

to particular

The
is

information

epochs irrespective of tradition, there is no may be incorrect ; the tradition may be

hazy; but this

fidelity will

a different matter.

Our guarantee of

substantial

be the rough accordance of these dates with extraneous and authentic notices. If this ordeal be applied to the list, its general
credibility does
in

not

suffer.

From Theophilus onwards we

are able

lations;

London from A.D. 1675

;

1761, or 86 years, though all the four were translations in Winchester from

a.d. 1734 from A.D.

1827, or 93 years, and again 1869, or 108 years; in 761 Durham from a.d. 1632 1730 (with the
1

from A.D. 1727 1824, or 97 years, and again from a.d. 1744 1845, or 101 years, though all were translations; in Lincoln

from

a.d.
all

1787

1869,

or
;

82
in

years,

though ter from a.d.

all

were translations
1

781

1861,

Worces-

vacancy of one year), or 97 years, and again from a.d. 1660 1750, or 90 years; in Chichester from a.d. 1731 1824, or

were translations. though amples might be multiplied.

1

or 80 years, These ex-

No

account

is

here taken of intruders

93 years (70 years being occupied by two episcopates alone); in Bath and Wells, where longevity seems to prevail, from a.d. 1703 1802, or 99 years, and again

thrust into the sees during the lifetimes of the regular bishops, as e.g.
in the case of Athanasius.

who were

OF
to test every

S.

IGNATIUS.
test is

471

name, though the

sometimes rough; and in no

case

is

the divergence from

known

cases,

which we have means

or suspected fact very wide. In all of verifying, the Antiochene episcopates

were contemporary with the

co-ordinated.

Roman

episcopates with which they are

But the value of Harnack's investigations is quite independent of He has raised the particular theory which he founds upon them. the question what degree of credit is due to the chronology definitely He has collected the data for a of the early Antiochene bishops.
satisfactory

above

all

answer he has
its

to this question, so far as

set the relation of this
light.

it

can be answered.

And

chronology

to the Ignatian

controversy in

proper

With
which
tween

this last point

alone

we

critics

henceforth must ask

The question are directly concerned. is this. If there be a conflict be-

the very early date assigned to Ignatius in the traditional chronology of the Antiochene episcopate, and the phenomena of the Ignatian epistles regarded as a genuine work of Ignatius, so that the

two cannot be reconciled, which must give place to the other ? To the question so stated there can, I think, be only one answer in the end.
evidence, internal and external, for the genuineness of the Ignatian for the early epistles is twenty times stronger than the evidence Elsewhere I have given reasons for the Antiochene chronology.
belief that

The

no such conflict exists. But, assuming for the moment that the epistles do betray a later date than the chronology of the Antiochene episcopate assigns to Ignatius, it is not the genuineness but the veracity of the chronology which must be of the
epistles

surrendered.

Meanwhile,
its

if

we

consider this chronology in

itself (irrespective

of

it is reasonable to take up bearing on the Ignatian controversy), an intermediate position between Wieseler and Harnack. We cannot with Wieseler tie down the date of the martyrdom to the precise there is no reason to think that Eusebius year a.d. 107, for indeed But neither can we with Harnack allow it himself intended this. it disproves confirms it as a rough the chronology as a strictly accurate statement, Even as a rough approximation however, its value approximation. The dates of the first century, farther back. will diminish as we

such latitude as a.d. 138, because the evidence, while

go

a.d. 69, the accession of Euodius a.d. 42, and the accession of Ignatius we may suppose, were due to specuBoth alike, deserve no credit. If Hort's synchronrather than to traditional report.
lative criticism,

ism with the

Roman

these two accessions bishops be not accepted,

472
may be
the date
stitution,

ACTS OF MARTYRDOM
The first would aim at giving explained in another way. when the Antiochene Church first received a definite conthis
1

date being inferred from the Acts of the Apostles ; the other would represent the close of the Apostolic age as marked 2 Ignatius being regarded as still a by the destruction of Jerusalem
,

disciple of the Apostles

and

as appointed

by them

to the episcopate.

The
first

dates during the

first

half of the second century

on the other hand

may be accepted
this.

as rough, but only very rough, approximations.

The

of these, the death of Ignatius, does not profess to be more than Not making any extravagant claims, it is the more entitled
If
it

us on the authority of Africanus, it is Africanus lived in a neighbouring country, highly valuable, because and must have been born within a single life-time of the alleged However this may be, we have the indisputable testimony of date.
to
credit.

comes

to

a contemporary of Africanus to the same effect. Origen (Horn, in Luc. c. i, Op. in. p. 938 a) speaks of Ignatius who was second bishop of Antioch after the blessed Peter, and during the persecution (iv tw Siooy^w) fought with wild beasts in Rome.' From this statement
'

martyrdom may be inferred approximately Origen, be observed, had himself resided at Antioch before this it should (Euseb. H. E. vi. 21; about a.d. 226, see Clinton Fast. Rom. 1. pp. If in addition to these facts we bear in mind that common 239, 241). tradition assigned the martyrdom to the reign of Trajan, we shall be doing no injustice to the evidence by setting the probable limits between a.d. 100 118, without attempting to fix the year more
the date of the
.

precisely
1

The famine prophesied by Agabus

would be thought a

fit

moment

for the

(Acts xi. 28) is placed in the Armenian the year before, and in Jerome the year
after, the accession

consecration of the last bishop of Antioch who was a disciple of Apostles.

3

of Euodius.

In the

The

expression iv

t$

divy/uy leaves

prophecy and its fulfilment are recorded in the same paragraph which
Acts
this

describes the foundation of a church at

open the alternative of the reigns of Domitian and Trajan for any subsequent persecution would be too late for the
;

Antioch.

This approximate synchronism

sufficient to suggest the date
first

second bishop of Antioch after S. Peter.

was probably
for the

As no one has

accession of the

bishop of
is

dom under

Antioch.
2

ever placed the martyrDomitian, we may safely assume that Origen intended the persecu-

The

accession of Ignatius

placed

tion of Trajan.

one year before the destruction of Jerusalem in the Armenian, and two years
before in Jerome. The final dispersion of the surviving Apostles, which immediately preceded the overthrow of the city,

There
of
4

is

no ground
(p. 67)

for the surmise

Harnack

that Origen derived

his information
If Malalas

from Africanus.

were a more trustworthy

disposed to listen to

writer,

we might be

OF

S.

IGNATIUS.

473

The two Acts of Martyrdom which I have designated the Antiochene and the Roman respectively are given in the following pages. The other three, having no independent value, are not reprinted here.

The
(1)

authorities for the text of the

Antiochene Acts
I

are

The Greek
The

MS

[G], which

have collated anew

text will

for

this

edition.
(2)

Lati?i Version [L], of

which a revised
also

be found

in the
(3)

Appendix. The Syriac Version

[S],

which

is

re-edited in the

Ap-

pendix.

The Bolla?idist Acts [B], which comprise a Latin version of (4) a considerable portion of the Antiochene Acts (see above, pp. 366, 371). They wall be found in the Acta Sanctorum for Feb. 1.
(5)

The Armeniafi Acts

[A],

portion of these Acts (see above, pp. 367, 371 print of Aucher has been used for these.

which also comprise a very large Petermann's resq).

The Acts of the Metaphrast [M], which are compiled partly (6) from these Acts (see above, pp. 367, 375 sq), and may be used occasionally for textual purposes.

As G is a late and poor ms, the different versions LSBA are highly Of these L is valuable important aids to the construction of a text. on account of its literalness. On the other hand SBA frequently offer better readings, and generally may be said to preserve older forms of
But the license which they have taken with the original lessens their value ; and I have only recorded their readings where they
the
text.

appeared to represent variations in the Greek. with our Acts, for, where his text coincides ;

No
it is

weight attaches to

on

a comparatively late

ms

These Acts were

Mart. Sine.
him when
is

first

evidently founded G. closely resembling edited in the original Greek by Ruinart {Act

p.

605

sq, Paris,

1689) from the Colbert ms G, the Latin

of Malalas about Africanus and Iren?eus

6 ao<pbs

6eo0i\os 6 xpovoypd<f>o$

adduced by him (x. p. 252, ed. Bonn.) as stating that Anianus succeeded S. Mark as bishop of Alexandria. Theophilus of Antioch,

quoted above

(p. 439).

Otherwise Theo-

philus might have been looked to, as a primary source of information respecting

who shows

himself a

the

is chronographer in his extant work, doubtless meant; but this is probably a blunder akin to the erroneous statement

Harnack
respect.

Antiochene bishoprics. seems to (p. 43 sq)

As

it

is,

me

to treat

the statement of Malalas with too

much

474

ACTS OF

MARTYRDOM

Version having been previously published by Ussher (a.d. 1644) to-

Subsequent gether with the Ignatian Epistles which it accompanies. editors contented themselves with reproducing the text of Ruinart.
Jacobson rccollated G, but did nothing more
for the text.

Zahn

first

made
ms,

use of the versions for the correction of the errors in the Greek

cessors.

and thus produced a much superior text to those of his predeHe did not however exhaust all the good readings which A further use of them is made in this edition. they would yield. The readings eo>0ev, and XqvQ (for AcW)), in 6, with several others
elsewhere, are

now introduced

into

the text for the

first

time from

these versions.

The
(1) (2)

authorities for the text of the

Roman Acts

are these

The Three Greek MSS [V][L][P], described above, p. 364. The Coptic Versions [C], of which an account is also given

These are the Memphitic [CJ and the Thebaic or above, p. 364 sq. In passages where the two agree, or where only one is Sahidic [CJ. extant, the symbol used is C simply.
(3)

portion of these
(4)

[B], in which is incorporated a very large Acts (see above, pp. 366 sq, 371). The Armenian Ads [A], which likewise contain a large portion

The Bollandist Acts

Roman

of these Acts (see above, pp. 367, 371 sq). The Acts of the Metaphrast [M], in which use is made of the (5) Roman Acts (see above, p. 375 sq); but the coincidences are very rarely
close

enough

to

have any value

for textual purposes.

The Greek
from V.
p.

364).

text of these Acts was first printed in full by Dressel Extracts had been given before from L by Ussher (see above Zahn improved upon Dressel's text here and there, chiefly
;

by corrections from AB but with the imperfect materials before him he was unable to do much, and the text has remained hitherto in a
very bad state.

Thus it has been disfigured by such corruptions as KvOrjvy (KiQaipuivi, Zahn) for Kvvoaovpr) ( 1), tov r]Xtov for 'iAiov ( i), ificfipovov for /i(p(>ovo<; ( 2), x aAK0 f r X a ^ K ? ( 3)> Monnrews for (xvyjaeios
'-

while in one place ( 3 d kol iaravpoiOr) k.t.a.) several lines had dropped out owing to a homceoteleuton. The superior materials at
( 6),

me to give an entirely new and, as I hope, the Greek mss P, which is here made known greatly superior for the first time, is quite the best, while the full collation of L is also important. The Coptic Versions preserve a text in some respects more

my

disposal have enabled

text.

Of

ancient

than any other authority, and from

evidently correct,

readings which, though

them I have extracted do not appear elsewhere.

OF
The
text

S.

IGNATIUS.

475

chronological notices at the beginning and end of these Acts in assume entirely new forms, which are not without an interest my for the Ignatian controversy.

Though
interesting

thought

it

Roman Acts are quite valueless as history, they are a specimen of apologetics. For this reason I have worth while to add full explanatory and illustrative notes,
these
as

which hitherto they have lacked.

The

variations of the versions (which in

some

cases are very context or

siderable) are not given unless they have a bearing possess some interest of their own.

on the Greek

MAPTYPION ITNATIOY
A.
'

I.

''Apri hiaSe^cijULevou ty\v

Pco/ualcou dp-)(r]v Tpa'ia-

vov, 'lyvdrios 6

tov diroffToXov

'Icodvvov /dadriTrjs, dvtjp

MAPTYPION ITNATIOY &]

tov 6eo<p6pov p-apTvpiov tov ayiov iepo/idpTvpos iyvariov

episcopi antiochie sirie

martirium sancti ignacii

L*

martyriwn

ignatii episcopi

with vv. 11.). imperante traiano (in regno traiani) in roma urbe S* (but add. et evangelistae LA[B]. 2 dwoo-ToXov] G ; add. evangelistae S
;

1.

"Apri diadeapevov

k.t.A.]

The

given by Zahn

I.

v.

A.

p.

46

sq.

Eu-

death of Nerva, with the consequent accession of Trajan, took place on Jan. 25, A.D. 98 {Chron. Pasch. I. p. 469, ed. Bonn.), or probably two days
later
3);

sebius in his Chronico?i (11. p. 162 S. John, says pcff sq), speaking of
ov Hamrias 'lep<mo\lTT)s kcu TloXvuapnos 2p.vpvi]s inio-KOTTos aKomrrtu avTov

(Reimar on Dion Cass,

see

lxviii.
1.

Clinton

Fast.

Rom.
See

p.

has here precyvapigovTo (Syncellus served the exact words of Eusebius,

as

84.
2.

the

Armenian Version
in

shows).

'Icoavvov

fxa6r]Tr]s\

again

This becomes

Jerome's edition

3 eycyoveitrap yap 7raXat p.a6rjTaL This is the 'loodwov with the note.

'post quern auditores ejus insignes fuerunt Papias Hieropolitanus epis-

earliest

direct

statement

that

Ig-

natius

had

S.

John as

his master.

Older writers say not a word of it, though we should expect some reference to it, either in the scattered
notices of Irenasus or in the memoir of Eusebius or in the encomium of

Polycarpus Zmyrnaeus et We may Ignatius Antiochenus.' however question whether, as Zahn assumes, Jerome himself supposed to have been a disciple of

copus

et

Ignatius

Chrysostom,

if

it

had been

true.

notices of Ignatius John. In his Vir. Ill 16, 17, he and Polycarp, twice states the fact of Polycarp,
S.

Moreover the

absolute

silence

of

this AIgnatius himself respecting S. Peter postle, while he mentions and S. Paul by name, is unfavourable

'auditor Joannis', 'Joannis apostoli but abstains from stating

discipulus',

the

to its truth.

highly probable exis

same of Ignatius, notwithstanding It seems more prothe temptation. bable therefore that he rapidly added
'et Ignatius Antiochenus', intending

the story planation of the origin of

478
tV
'

MARTYRDOM OF
to?? Trdanv diroo-ToAiKOs,

S.

IGNATIUS.
ttju

eKufiepva

KK\r}<riav

AvTioxewv twv 7toW(jov

vr]TY)<z

os tous 7rdAai ^ei/uLwuas /uloXis 7rapayayo)v

67tl
9

Ao/uieTiavou Sicoy^xcov, Kada7rep Kvfiepoiclki Trjs 7rpooreuxrjs kcci Trj<s vr)0~Teias,

dya66s tw
ty\v
jut]

Trj

crvveyela Trjs SiSacrKaXias,

(^d\t]v
Trjs

tw

tovcjo

too irvevixaTLKWy

7rpos

dvTiK6ijJL6vr}s

dvTeiyzv Suvaimews,
rj

SeSoiKws
i

Tiva

twv

6Aiyoyjsvx<*)v

dKepaiorepcov diro-

ip]

L[A]BS*

(but with a v. l.)j

2

Kal G[S].
;

'Amoxiwp]

om. G et S; al. B. 5 5 translates as if it had read rrjs avvexous

translator connected
rrjs

-qv G. iicvpipva] txt L[A][B]; prsef. fis] LA(?) L[S][A]B; add. iirifieXibs G. ry avvexda] L; prsef. ko.1 G[B] pratf. qui et [A].

txt

Kal

rrj

5t.8a<TKa\la

prjareias

ry avvexda together; at

all

but perhaps the events his text

seems to have omitted Kal here.

translates tovi#

ry
irovy
;

tovlo]

G
S.

robore
Prsef.
-rcvi
(

L
et

(so also

it

ad Mar.
t

4)

t$

AB

r&v ttovuv
adversantis

AB

om.
G.

GLS.
6

irvevixaTLK^]

LAB

tCjv irvevp.aTiK(Jbv

S; ry

= 7rvei/xaTt)

potentiae L* ; inimici being a loose paraphrase of ttjs potentiae (gen.) inimici restitit S {potentiae
rrjs duTiKei/xhr]s dvTe?x ev Svvd/xeojs]

Zahn

se opposuit

to

understand merely

'

insignis fuit

'

yeyovcos, in the

Hymn
Sfiic.

of S. Joseph 3

with it, though the form of the sentence suggests a close connexion with all the preceding words. He excuses his work as tumultuarium
'
'

{Anal.

Sacr.

lxadr)TCv6c).s...TC0

I. p. 389) Upocpdvropi Kal 0eo-

Sol.

\6yco k.t.X., and in the Mencea Dec. 20. So also in two Syriac chronicles

in
'

preface and says that he velocissime dictavit similar addition to the language of Eusebius is made, as Zahn points
his

(Cureton

C. I. pp.

221, 252;
I.

comp.

notario

'.

out, in the Syriac abstract

(11.

p. 214,

belonging apparently to the seventh and eighth or ninth centuries respectively (see Wright's Catal of Syr.
Syr.
p. 116),
iii

Land Anecd.

MSS

Schoene), 'post quern, qui eum audiverant innotuerunt Papias Ierapolitanus et Polycarpos episcopus eo-

pp. 1040, 1041), and in the Syriac writer Solomon, author of the Bee (Cureton C. I.

the Brit.

Mus.

rum

locaverant, praeterea

Smyrnae sedem (suam) colautem Ignatios episcopus Antiochenorum'; and this

qui
it

pp. 220, 251),

A.D.
p.

who flourished about 1220 (Assem. Bibl. Orient. III. 309). On the other hand Socrates

renders

probable that the

name

of

Ignatius was added in some Greek copies of Eusebius, the addition being perhaps suggested by the con-

Tois

nexion of the names in Euseb. H. E. From such an addition, loosely iii. 36.

(H. E. vi. 8) says of Ignatius merely dnoaroXois avrols avvdiirpiyf/'ev, and Gregory the Great regards him as a disciple, not of S. John, but of S. Peter, Epist. v. 39 ad Anast.
'

magistrum ejus apostolorum

princi-

worded or carelessly story would take its

^loaavvov rov

interpreted, the
rise.

It is re-

peated in the Chron. Pasch.

deoXoyov

p.

416 6

pem,' 'ejusdem principis discipulum' (Op. vii. p. 320, Venet. 1770). 1. d7roo-roAiKos-] Said of Polycarp
in

yvrjcrios fiaOrjTijs

Mart. Polyc.

16,

and of Barnabas

i]

ANTIOCHENE
TOiyapovv

ACTS.

479

/3dXtj.

t]v<ppaii/6TO fxev eirl

tw t^s
tov

KKAt](rias
Siody/uLov,

d&aXevTU),
d

XoocpricravTOs

7rpos
fJLt]7ra)

oXiyop
TeXelas

r]a")^a\\ev $e kcl&

eavTov ws
/uirjSe

Ttjs ovtoos

dyairris

e<pa\jsaiui.evos

Ttj^

eU Xpicrrov tov /ULadrjTOv

yivo\xevr\v

Ta^ecos.
djJLoXoyiav

evevoei

yap

tyiv

Sid

juapTvplov

TrXeov
;

ovtov

irpocroiKeiova'av
7-775

too
8vvd[j.e(i)s)

Kvptoo.

avTiKeifxevys dvvdfxews)

adversabatur (om.
(ttjv

dvTLKei/x^vrjs

and

A; incum;

bentem

. . .

sua virtute avertebat

dvTLKei/j.evr)v

avreixev

Svva/xei)

tt\v

clvti-

The corruption dvTecxev G. has led to the rejection or alteration of

Keifi&rjv
is

of

rrjs

dvTiKeip.vTis into tt\v

dvTLKei/x^vrjv

dvvd/j.ea)s.

7 aKepaiorepwu]

There

reason for thinking with Zahn that the versions had different readings, though they translate loosely ; e. g. he supposes magis simplices of L to represent dcpeXearepwv, but d/cepcuos is always translated simplex in the Vulg. of

no

sufficient

the

N. T.

Matt.

x.

16,

Rom.
ttjs

xvi.
oj/tcos]

19, Phil.

ii.

15.
(

(prjaavTos

G.

10

GS

vere

= 6vto)s,

om.

rrjs)

9 Xw^-qcravros] XoL; in plenum

[B]

ipsum S

om. A. om. L[A].

;

vpocroLKecovaav]

The

G; factum B; si contigerit et evenerit super 13 irXeov] So G, not irkelov as commonly given. infin. adducere in L does not imply a v. 1. irpoaoiKeiQaai (as

12 yivo/xivrjp]

Zahn), but the genius of the Latin language would suggest the change.

by Clement of Alexandria (Strom,

20, p. 489).

ii.

gist's

accuracy therefore
'
'

is

not above

apostolici
apostoli,

Tertullian distinguishes or apostolici viri from

suspicion.
5.

toj/g>]

tension',

inflexibility'';

using
'

the

term with the

'

comp. Ps-Ign.

ad Mar. 4

7rapaKaXa>v
is

meaning

disciples of apostles
32,

(e.g.
2),

Trpoardeivai rep rova,

where there

the

de Praescr.
(ttoXos

adv. Marc.

iv.

same

v.

1.

novo* as here. L

The word

though Clement
places.

calls Barnabas dnoand diroo-ToXiicos in different Our martyrologist probably

is put into the mouth of Ignatius himself in the Mencea Dec. 20 ifioas,

ddXriTadpvyjsei

Mr)8e\$

o^Xe/rco,
(p.

p.t]deis

p.ov

means
all

'a true disciple of apostles in Comp. Trail, inscr. respects.'

top tovov
It is

1863).
Vit.

used by
;

141, ed. Venet. Plutarch to de-

iv dnocTToXiKcp
2.

x a P aKT *lP l
'

scribe the 'atrocem

animum Catonis',
Aristid.
yva>p,rjs.

Trapayayav] ''having passed by, escaped,' or perhaps 'having turned

aside, diverted.'

Pomp. 44
I.

comp. also
Trjs

Op.

p.

524 tov tovov

For
i.

this latter

mean-

ing see Herod,

3.
t<di>

91 ovk olov re iycvero

the word might suggest a continuation of the nautical meta-

Though

irapayayelv p,oipas.

noXXcov]

The

persecution

of Domitian, unlike that of Nero, see consisted of repeated attacks Clem. Rom. I ras alcpviblovs kcu eVaX;

phor of the previous clauses (comp. Herod, vii. 36), it is difficult to find an appropriate application of such an image here. See Trail. 11. ttjs TeXeias k.t.X.]
5

Xr/Xovs [yivofji]ivas

tffxiv

crvficpopas /c.r.X.

ov...napa tovto

rjdr]

Kai p,a6r]Tr]s elpt,

with the note. There is no satisfactory evidence however that it extend-

Pom.

5 vv v apxop.a.1 p.adr)TT]S eivai, lb.

k.t.X.,

Tore eaopai padrjTqs dXrjdSs

4 with

ed beyond

Rome and the martyrolo;

the notes on Ephes.

1, 3.

480

MARTYRDOM OF
en

S.

IGNATIUS.
eKK\rj(rla,

[i

60V ereo-iv 6\iyois

irapafxeviav rrj

[/caz]

eKaa-TOV (fxarifav lidvoiav Sta \vxvov Uky\v deiKOv Tnv

r>?9

twv
II.

ypa(pcou

e^rjy rive cos,

eirervyx^ev

KaT

Tpaiavov yap
(ZaonXeias
KCtl

fJierd

ravra
iwi

evvarco
rrj
viky]

erei
ty\

rrjs 5

avrov
CkuOcOV

e-irapdevros
KCLl

Kara

AaKWV

aavTOS
tlov
i

en
GLA

Xeiireiv

eQvtOV KCLl VO^lT6pC0V TToXXttiV avrco 7rpos irdcrav viroTaynv to

crvorrri^a,
el
fxr)

Xpio-Ttavcov
/cat]
;

Beoo-efies

ty\v
;

tlov

om. S[B].
5 yap]

3 ypcupuv]

LSB
lias

6et<av

ypacpuv

scripturarum
ipsi per
;

sacrarum A. For
(inprece).
(iv for ix).

eirtTvyxa-vev rcov /car'

eSxw S

quae revelabantur
iuudrcp]

precem

The

sentence

is

num

Appx). A (thus giving both readings). multas ct diversas L; diversarum B;

add. decere ipsi
oatftcWi']
et S.

in

L*

(but see

quarto L translated /arf novem annos in S, and post quartum andacos (vel thraces) 7 Aa/ccof] GSB; thraces L;

GLA

5e (vero)

SB.

GSAB

eripwv iroXkQv]
def.

GS

(comp. M); alteras

A.

vop,laavTos] txt

GLA[B];
twj/

ei

/^] txt

LSAB;

prsef.
al.

/cat

G.
10

G; daemonum suorum A; daemoniacam L;

erei]

BS.

e'Aotro]

5.

ivvdra
2ku#o3i'

See above,
Aa/ccoj/]

p.

448

sq.
7.
/cat

borrowed from Euseb. Chron. II. p. 162 Trajanus de Dacis et Scythis

'

For the

chronology of the Dacian Wars see Borghesi CEuvres IV. p. 121 sq,

triumphavit.' They are not mentioned, so far as I am aware, in any

histories or

monuments

relating to

Henzen Ann. delV

Archeol.

Inst, di Corrisp.

xxxiv. p. 137 sq, 1862, Mommsen//677.r III. pp. 45, 130 sq,
Corp.
Inscr.

In the Metaphrast's period. Acts of Ignatius they displace the

the

Lat.

ill.

p.

102
p.
z.

sq,

Dierauer Gcschichte
sq
(in

Trajans

63

Biidinger's
1),

Unters.

Rom.

Kaisergesch. vol. and older writers,

besides Clinton

Dacians, who disappear altogether. See above, p. 410, and comp. Hodgkin Italy and her Invaders I. p. 84 sq. This is a erepcov 7ro\\cov eBvavj rhetorical flourish but during the
;

e.g.

Tillemont

Em-

pereurs
Doct.

II.

pp. 553 sq, 560 sq,

vi. p. 414.

Num.

Eckhel Recent dis-

coveries have

added
;

to our

on

this subject

see above

Dacian War 101 and ended A.D. 103 (or at the close of a.d. 102); the Second was waged during the years 105, 106, and

The

First

knowledge p. 404 sq. began A.D.

Second Dacian War (a.d. 105 or 106) Palmas the governor subjugated Arabia Petrasa and added it to the dominions of Trajan, Dion Cass,
lxviii.

472)
9.

14 (comp. Chron. Pasch. see above, p. 406 sq.

el
pirj

II.

p.

k.t.X.]

Euseb. H. E.
Bveiv

x.

et

/XT/

to1.s

Sat/xocri

alpolvro.

(as

Mommsen

See however the upper note.

15.

The
in

thinks) 107 also. mention of the Scythians here

biayouTa

/c.r.X.]

It is clear that

connexion with the

Dacians

is

our hagiologist places the Armenian expedition and consequent residence

n]

ANTIOCHENE

ACTS.
ttolvtcw

481
vireiviizvai

o^ai^xovwv feXoiTof ActTpelav fiera

TWV idvwv, Sltoy^OV

\yTTOJJieveiv\ O7T6\i;0-a[l/T0]s, TTcivTClS

rj

tovs evorefiws ^wi/ras rj dveiv rore tolvvv (pofiridek vwep

6
5

TeXevrav Kar^vayKa^ev.
'Avrio^eoiv
e/c/cAf/o-i'as

Trjs

yevvctios

7rpos

rov Xpia-rov (TTparicoT^ eKOuaiws rjyero Tpa'iavov, hidyovra }iev kclt eKeivov tov Kaipov
'

Kara
KCLl

'Aunoxeiau, (nrovhatyvra he eirl COS 6 KCtTa ndpdoVS. 7Tp6(TO)7TOV 6(TTr]

%

ty\v

Apfieviav

TpdlaVOV
rj/merepas

[rod

f}acr(Kim~]

Vis

el,

KaKolaTfdov,

ras

G; cogeret USA; inclinaret B; so that all the versions would seem to have had another reading, possibly irreiyoi. 11 virofievetv] G; om. L; dub. SA (which are too loose to allow any inference) def. B. direCk-qcravTos] G comminans (as if aireiK-qaas) L. 6 G. irduras] txt LSAB ;
;

praef.

0o/3os

12 tovs evaepws favras]

G;

dei cultores

B;

christianos

A;

ipsos dei cultores existentes (avrote edaepeis 8vras) L; sanctos S. add. 14 aTpartfJoT^s] txt

GL;

Ignatius S* (as a v. 1.) AB. traianus dixit LB add. dixit

;

18 rod pcuriXfus]

GLB

om. S[A].

Add.

Mi (traianus)

S*

add.

et senatu,

et dicebat

interrogabat

cum rex

(see above,

p.

372); om. G.

at Antioch immediately end of the Dacian Wars. This however is not consistent with the known facts. The Dacian Wars ended a.d. 107 at the latest; while the Eastern expedition did not com-

of Trajan

after the

tl rjycapai dvdpooTTOv evda.ijj.ova A. dp" ov 6 8aip,a>v dyados eariv, tovtov evbaipova eivai <j)fjs, ov fie po%fj.01

eivai.

dqpos, Kaicodaip,ova ; and again p. 515 eKeivov KaKoba'ijxova (frdaiceLv dvayKrj KaKai daipovi crvve^evypevov kol Xarpevovra, Arist. Plltt.
...koX

mence till the autumn A.D. 113. The interval of six or seven years
was spent by the emperor
or the neighbourhood.
at

850

o'ip.01

KaKodaipcov

rp\s <aKo8aip.cov.. .kol pvpidxis...

7ro\v<fi6p(o

Rome

ovrcd

avy<Kpapai

baipovi.

On

the at-

tempts which have been made to interpolate an earlier expedition to the East and consequent residence at Antioch in this interval, see above
p.

See also Gataker on M. Antonin. In this sense it is taken up vii. 17.

by Ignatius

in his reply.

'Ignatius',

407
18.

sq.
i

says Leclerc, 'vocem Christianorum more interpretatur, quasi Trajanus KUKodalpova dixisset evepyovpevov, Ut

<aKohal\iov\ rable creattire \ a

,

wretch\

''mise-

common mode

of

address.

perly
evil

this

ruin

The word however promeans 'one possessed by an genius or fate', especially when evil genius urges him on to his by infatuation comp. Dion
;

loquamur, ecclesiastico more, seu a malo daemone obsessum.' But the passages which 1 have quoted show that he is hardly justified in adding

qua in re, quod cum pace sanctissimorum manium dictum esto, nonnulla tamen cavillatio fuisse videtur.'
'

Chrysost. Orat.

xxiii. p.

514 cmoKpivai

KaieodaifMov is the direct antithesis to

IGN.

II.

31

482

MARTYRDOM OF

S.

IGNATIUS.

["

o-7rou$da)v hiaTa^eis virepfiaivetv juerd

'

tov Kal eTepovs

lyvaTios
eiTrev

dva7reWeiv

iva

kcxkgos

a7ro\ovvTai

Ovlek deocbopov aTroKaKei KaKoSal/uova' yap /actKpdv dwo twv SovXcov tov Qeov
el

d(pe<TTr}Kaori
ret
}j.e

Sai^xovia.

de, OTi TOVTOis eTra^dr]^

el/uLi,

kclkov

irpos

tovs

h^aifjiovas

di/TOKaXeh,

a-vvojuoXoyco'

XpicrTOV yap eywv

'

eirovpdviov fiacriXea Tas tovtcov KaTaXvco eTrifSovXas. Kal tU ecTTiv 6eo(popos eiTrev lyvaTios Tpa'iavos
;

direKpivaTO'
'

eXrrev

Hjueh

XpicrTOV e-^cov ev crTepvois. ovv o~oi SoKOv/uev Kara vovv

Tpa'iavos
\iy)

eyeiv A

Kal -^pwfdeda cvjuimd^ois irpos tovs TroXe/ULLOvs', 'lyvaTios eiTrev Ta Satjuovia twv edvcov deovs Trpocra6eovs,

oh

yopeveis TrXavcojuevos' tov ovpavov Kac Ttjv

eh yap
yrjv

eo~Tiv
ty\v

Geo?
'

Troir\cra^

Kai

OaXaccav
Irjcrovs

Kal
vios
1

wdvTa Ta
1

ev

aitToh,
G.

Kal eh

XpiGTos

virepfiaiveLv] virepfieveiv

/tera

to

k.t.X.

G;

the other

loosely et all'is persuades.

cum et alteros persuadere L; probably had tov, for they render 4 piaKpav] Zahn; iongeljB; jongo intervallo S ; om.
fxera tov k.t.\.]

versions

SAB

Go

The procul sunt

of

A
f

is

5 el 5e]

GLSA;
B.

scio

quidem
6
e

doubtful, and possibly represents d<peo-TijKacn alone. (oiSa) B. kclkov] txt L[S][A] ; prsef. Kal

G;

praef. propterea

xwy...Tas.../caraXuw]
al.

GLAB;

rts\

GLSB;
/caret

tI

M;
A.

tcavTa
ov] ov

def.

G.

(piXLas]

i4 tov 16 avTov] LSB; tov deov (comp. M) def. A. amicitia L; amicitiam B; in amove S; amoris

A.

^x w --- T ov...KaTaKvovTa S. ovpavov] GLB ; pra?f. Tavra

(3ao-i\eLas

A;

(comp. M).

18

tt/v]

txt

LSABM

add.

i/xrjv

G.

Oeocpopo?. The word is naturalised in earlier English writers; e.g. Shake-

valent to ev arepvois, ev Kapdia, which

occur in the context.

tov dvao-TavpcoG-avTa] l who suspended on the cross, who crucified' ;
18.
1

speare Richard the Third i. 3 'Hie thee to hell for shame and leave
this world,
3.

Thou cacodasmon.' deocfyopov] 'one who carries God

24 ras dp.apTias rjp,aiv avTos dvrjveyKev ev rc5 o~couaTi avWov.

comp.

Pet.

ii.

within him'': see the notes on Ephes. The word should not be inscr., 9. treated directly as a proper name here, but is general, as the context
shows,
10.

The

preposition in dvao-Tavpovv (as in

dvao-Ko\oTTi(eiv)

ing in classical writers

vi.

always has this mean(e.g. Herod,

Tiva
kcitcl

30,

Thuc.

i.

no,

etc.),

and

so also

tcov

tov Qeov ev Kapdia

t

in

(popOVVTQDV.

vovv]

in our mind'', equi-

Josephus B. J. ii. 14. 9, v. 11. 1, Ant. ii. 5. 3, xi. 6. 10; see Bleek on Heb. vi. 6. The Greek and other

"]

ANTIOCHENE

ACTS.

48

avrov 6 povoyevtjs, ov Trjs (piXias ovai/uajv. Tpa'iavos eiTrev Tov o-TctvpwdevTa Xeyeis eirl TIovtlov TIiKcitov Tov dvao-rauptocravTa Trjp lyvciTios eiirev
;

fierce

tov Taurus evperov

Tpcitavos eiirev

kcii

ct/mapTiav Traa-av KaTaSiKcio-avTct

haifioviK})v KctKiav vtto

tov? 7ro$as twv clvtov ev Kapdia

(popovvTcov.

Cu ovv

ev

eavrco

(popeh

TOV XpLCTOU; 'lyVClTLOS 6L7T6V' Na[' JSJ paiTTCll yap, 6NOIKHC03 6N AYTOIC KAI 6MH6 p nATH C 0) TpClidVOS
I

'

ct7re(pt]vaT0'
5

lyvctTiov

Trpoa-eTct^afjiev^

tov

ev

eavTw
vtto

XeyovTct
'

7repi(pepeiv

tov

ecrTctvpw/uievov,

Secr/uuov

CTpaTiooTwv
Pay/utiv,

yevo/uevov

ayecrdcu

irapd
eis

Tr\v

/ueyciXrjv
kcll

fipco/uia

yevr]0"OfJLvov

Brjptcov

o^\/iv

eU

Tep\jsiv
t*/s

tov

StiiULOV.

TavTtis 6 dyios tidpTVs e7raKOvo-as

a7ro(paa'e(t)^
20 KaKiav]

/uera ^apcis efioticrev

A;
TrXdvrjv ko.1 kclkLclv

Gv^apLorTw
B.
;

croi,

LS

malitias

al.

21 (popeis]

B; circumfers (wepuptpeis) LA (comp. M) amictus es...et indutus S. The versions BS seem to require (popeh, which accordingly I have substituted for (pepeis. 22 tov Xpiarop] LSABM tov aravpudevTa G. The vv. 11. irepicpe'peis and tov crravpooOevTa seem both to have been suggested for the sake of
<pepeis

G;

gestas

fivov.

conformity to the sentence below, tov iv eavTo? XtyovTa Trepicpe" peiv top eoravpw26 aTpa.TiwTwv'] GLAB fxeya\'f]v] This pcofxaiuv S.
;

27 els 5\J/iv ko.1 els TepxpLv] epithet appears in all our authorities, GLSAB. in spectaculum et hi oblectationem delectentiir {delectetur) videntes quid acciderit ei ; 28 /xapTvs] S ; in spectaculum (els 6\pi.v) L els Tipxptv G[M] ; pro avocatione B.

GLSB
ancient
'

(comp. M)

om. A.
to

commentators seem

be

Ps-Ign.
cos

Hero 6 aeavTov
oiKTjTTJpiov
cos

ayvbv

Tr/pei,

agreed in giving a different sense,

crucify anew,' to the

Qeoii

k.t.X.
rjp.lv

See also
kcltoikovv-

word

in

Heb.

Ephes.
tos,

15

avTov ev
civtov

I.

but this meaning is entirely without a parallel in earlier or conc,

Iva

<Sp.ev

vaot,

with

the

note.
25.

temporary usage.
20.

nepicpepeiv k.t.X.]

Comp.
TOV

2 Cor.
It/CTOU

vno tovs nodas]

Rom.

xvi.

20

iv.

IO

TTCLVTOTe TTjV VeKpCOCTlV

cra>u.a.Ti

avvTpi\j/ei tov ^Zaravav

vfiSv.

vno tovs nobas

for
it

iv rco

made
evoiKrjcrco]

Trajan to speak the language of

nepiCpepovTes.
airocpaa-ecds']

IS

S.

23.

Taken word
where

Paul.
29.

word from
II, 12,

2 Cor. vi. 16,

is

'sentence'

a loose quotation from Levit. xxvi.

Kai
6r)0-u>

a7ro(paivco) ,

as

e.g.

Dion Cass.
dnotpdcreis
;

xlvi.

(from 6

Trjv

crKrjvrjv

p.ov

ev

Tas

tg>v

8i<aaTU>v
9.

comp.

Vfxiv...KCLi

epinepLnaTr/aco evvp.lv;

comp.

Mart. Rom.

312

48 4
Se(T7rora,

MARTYRDOM OF
on
fJL6

S.

IGNATIUS.
ere

["

TeXeia

ty\

rrpos

dyairn

Ti\xr\uai

KctTtiiu)(ras,

tw
tcl

clttoo'toXm
tclvtcl

gov

flavXta Sec^ctis gvvkcci

SrjGas

GiSripoIs.

L7rwv

julet

ev<ppoGvvr]<z
rrj
e'fe-

yrepidefjievos

SeG/ud,

eTrev^afjievos

irpoTepov

K\ri<ria Kal tovtyiv 7rapa6e )uivos /uera Saicpvcov tco Kvpico, 5

coo"7T6p

Kpios

7ri<TtiiuLOs
(

dyeXris

KaXrjs

^yov/uevos,

vtto

diipiciSovs (TTpaTio)TLKr\
'

deivoTriTOs Gvvtip7ra(^eTO, dqpiois

d7ra^6f]G'OfJiVOS 7T|009 ($Opdv.

U>fJLo(56pOlS

67TI TTjV

P(jOfJLf]V

III.
eiriOvfJiLa

Merd
tov

7ro\\rj$ tolvvv

Trpodvjuias
'

kcci

%apds,
eis 10

7radovs,

KctTeXdoov

dvro

AvTioy^Eias

ty\v

CeXevKeiav eKeidev el^CTO tov 7tAoo9* Kal irpoGytdv

C/mvpvaiu)v 7roXei, crvv 7roXXfj

/uerd ttoXvv Ka/marou ty\

\apa Karal3ds
i

Trjs

vrios

eenrev^e

tov ayiov floXvKap(as if

rrj

-rrpos

<se

dydirr}]
dydirr]).

GL; amore
2

tuo

SA, and in tua diledione B

they

had read

777

arj

awdrjaas]

G;

et ligasti [S];

colligari (corrupted

into collocari)
redd/),

L* (probably reading aw or} ecu,

alligari B, ligari

just as dirooovvai in 4 is translated

4 eirev^d/xevos] G; oransque L. connecting particle is also supplied by SAB in different ways, but they count 8 ufxofiopoLs] crudivorantibus L* for nothing in such a case. aip.o(B6pois G

and similarly

A.

6.

Sanep
K.

kplos

ew'ttn/ftos']

Mart.
npoo~-

Polyc. 14 irpoabeOeis, acrnep Kpibs enicrt]p,os

p.eya\ov

TTOip.viov

els

perhaps should be retained. curs in the Mart. Rom. 7 Euseb. H. E. viii. 7 lv $rjpa\v
pois.

It

oc-

comp.
alpofio-

from which passage our martyrologist has probably borrowed the image, though the application
(popdv,
is different.
7.

The same

v.

1.

alp.o(36pov, cop.oiii.

(36pov,

appears in Alciphr. Epist.

tov

21,
10.

nadovs]

i.e.

not 'of his

drjpiadovs
5

(tt par loot ikt) s

.
.

k. t.

A.]

own martyrdom', but

'of the Passion

Rom.
801s,
8.

6r)piop.ayQ>

.$edep.evos Xeorrdp-

icrTiv arparioiTLKov Tayp.a.

'

of Christ', as a gloss in the Syriac translation has correctly interpreted

it
;

copoftopois]

cai'nivorous\ as
ii.

e.g.

comp. Rom. 6
elvai tov
k.t.A.]
[tj)j']

frnTpi^rare poi
p.ov.
xiii.

p.i-

Philo de Somti.
tls
rj

13

(p.

670) ap<rov

p.t]Tr]v

nddovs tov Qeov

\iovTa...e{-aypiaivei nai dvepediei,

KciTeXdav
KaTrjkOov els anenXevo-av.
12.
tt)

As Acts

O7TC0S 60'tVaV KCll V(D)(laV (Op.o(36pOlS O.VTJ-

~2eXevKeiav, tKeiOev re

XeeaTaTrjv
oop-ofiopia

exiTpeiricrrj

eavTov

Tatian ad Graec.

2.

and SO But

"2p,vpvaia>v

7roAei]

On

the

alpofiopois is unobjectionable in itself (comp. e.g. Aristot. Hist. An.

viii.

impossibility of reconciling this sea voyage from Seleucia to Smyrna

11, p.

596, 4

Mace.

x.

17),

and

with the notices in the epistles see

m]
ttov
5

ANTIOCHENE
tov C/uvpvaicov
to

ACTS.

485

eiTLCTKOTrov

tov G"vvaKpoaTf]v 8ed/uadt]Tai

'Icodvvov,
KOivcovrjcras

aacrdai*
Trap'

eyeyoveicrav KaTa^deis Kai

yap iraXai
7rvevjuaTiKcdv

avTco

%a

pier /mar tov ty\

Kai toTs Secr/moTs eyKav^cofjievo^ , TrapeKaKei

orvvadXeiv

avrov

7rpo06crei, fiaXicrTa fxev KOivfj iracrav

6KK\r]criav (iSe^iovvTO
o Kai

yap tov ayiov

SiaKOvcov
al

Sid tcov eiricrKOTrcov

'

7rpecr(3vTpcov

Kai

Trjs

Acrias

7roAeis

Kai KK\r]criai y iravTcov 7reiyofj.6vcov 7rpos avTOV, ei ttcos /uepos x a P L(T lULaT s \a/3cocri 7rv6v/uaTiKOv) y i^aipeTcos Se

top ayiov
depavrjs
5

rio\vKap7rov,
KocrfJico

\va

Dia

tcov

drjpicov

daTTOv

tco

yevo/uevos i/mcpavicrdfj

tco

7rpocrco7rco

TOV XplCTTOV.
crudelissimis
/36pots in
tol
(?)

[B] (which paraphrases); om. A.

T\VV\ ferae voraces.

The

equivalent for

Q-qpiois w/xo-

is

NJ^

fiopav] fioppav

G.

12 pe-

iroXvv Ka/m-arov]

GLB; cum
(sic)

{1) multo labore (peTCt 7roXXov kclp&tov)

AS*.

X/wpvcUav"] o-pvpve'iov

G; zmyrnaeorum A; zmyrnamjs.
G; zmyrnae [S]A.
;

14 2pvpvaiuv]smyr-

naeorum LB; apvpviov

preef.

15 'Icodvvov] txt
pr?ef. apostoli S.

(comp. M);
18
crvv-

tov ayiov dirotTToXov

cxdXelv]

GLSA;
21

ire

ad

add. apostoli B; (avveXdeXv?) B.

GA

20
si

teal

prim.]

GS[B];

om.

LA.
ttov (?) tl).

el wcos]

G; ut fortasse SA; ut B;

quo aliquant

(as if

above pp. 232, 241, 251, 265, 266, 267 comp. p. 211. tov avvaKpoaTrjv] See the note 14. The dison 1 'icodvvov nadrjTrji. parity of age is an additional objec-

eyco ckcov vnep Qeoi) It could hardly

aTroBvrjCTKco

k.t.X.

mean

'

all

the

Church', as Leclerc takes it; see the note on Ephes. 12 iv ndaij iuL<tto\t}.

tion to the statement here, and the opening of the Epistle to Polycarp

19.

did tcov eniCKoncov k.t.X.]

For

implies that Ignatius had not seen him before his visit to Smyrna. The Mencea Feb. 23 say of Polycarp,
ovtos ip.adr]Tv6r)
kol
tco

the preposition comp. 4 did tcov and see the note rjyovp.evcov below, on Magn. 2 Bih Aap.a. See also the

note on Ephes.
22.
i.

direiXrjcpa.
'

BeoXoyco

Icoavvy

svayyihMTTrj crvv

'iyi/arico tco

Beo-

1 1

uApos x a P^ (rlxaT0S K r -^-] Rom. iva tl /xeraSco ^dpr/xa vp.lv nvev-

(popco.

P-ctlkov.

18.

awaBXelv

k.t.X.]

See his

own

egaipercos]

As

in

Smyrn.
9.

7,

Trail.

language in Polyc. 6 o-vyKomaTe dX\rj\01s, crvvadXelTe.

12; comp. Philad.

24.
depavrjs

k.t.X.]

Suggested by
elvat,

nacrav

KK\r)(Tiav]

'every church\

Rom.
Koap.co

3
p.f)

Kai

Tore

nio-Tos

orav

Rom. 4
e

'Eyco ypdcpco Trao-ais tcus k kXtjct iais Kai evreXkoficu nacrLV, otl

lb. <paivcop.ai k.t.X.,

4 ore ovdt

to

crcop-d

pov 6 Kocrpos

o\jseTai.

486
IV.

MARTYRDOM OF
Kai ravTa
TOCTOVTOV
ovtids

S.

IGNATIUS.
\_Katj

[iv

eXeyev,

ovtws

Ste-

/ULCtpTUpaTO,

67T6KT6iv00U
fJieXXeiv
Trjs

TY]V

7TpOS

XplCTTOV

dya7rriv,

w?

ovpavov

ewiXafAfidvecTdai Sid tt}s

(Tvvevyo\xevix)v virep
Trjs
5

KaXrjs o/uioXoyia^ Kai

twv

dOArjcecos (T7rou$rjs, diro^ovvai Se tov /uucrdov tccis eiacXti~

(rial's

Tech

inravrriG'derail

auTw

$ia

tcov

r)yovfjL6Vit)V y

ypafJLfJLaTiav

ev^apia-Tcov K7reiuL<p6evTU)P 7rpo<$ avTas, 7TV6VjULaTLKr]U fJL6T eU^S Kai 7rapaiV6CTa)<Z aTTO(TTa(OVTltiV

yapiv.
JJL6VOVS

TOtyapouu toi/s iravTas opwv evvoiKcos hiaKeiaVTOV y (pofirjdek fJLt] 7TOT6 ty\< ddeX<pOTriTOs 7T6pl
Y\

i<

CtUTOU 0~7T0vSriV SKKO^r], KaXrjs (TTOpyr) Ti]V 7T|0O9 KvpiOV

dvU)x6eicrr}s avrcu

dupas tov /uaprvpiov, oia 7rpos tKKhn&iav 7ri(TTe\Aei PcojUiaicov viTOTeTaKTai.

'

ty\v

[Here follows the Epistle to the Romans.]

i

kclI

sec]

GS; om. L;
3 fjitWeiv]

al.

A;

def. B.

8iep.apTupa.To]
{irepi)

GL;

8i/xaprvpeTo

S;
;

al.

A;

def.

B.

i irpbs

XpLarbv] G; circa
{jxh)

christian

L;

christi

[S]A

def. B.

G; quidem

L;

def. B.

Zahn accepts

/xh, but

^\-

\eiv (or fjiiWwu)

seems to be recognised by the paraphrases, et spes [cordis] ejus (erat) 6 avT<2] id assequeretur caelestia S; donee fiet mihi caelestia apprehendere A. GSA; christi L* (the mss) def. B. i]yovp.evcov] L wrongly connects this
;

with the following words and translates, per praecedentes

to the collection of letters to

iiteras,

thus referring
7

it

which the Martyrology

ex'

is

appended.
'

evxa-

3.

7-779

KaXfjs ofxoXoyias]
is

The
it

cpikoTLpiias] 'public eiitertaiiDiients

',

pression
13, in

taken from

Tim.

vi. 12,

shows

1
.

The word denotes

a 'dis-

which

latter verse

is

used
-

play of

of our Lord's witness before Pilate.

8.

a.7ro(TTa6vT(DV

X^-P LV ~\

P rov

X e ^y avbpobv dtKciioov a7J-ooraei So we Xapiras, quoted by Zahn. meet with ard^eiv x^P tv or X^P lTas
32

public spirit', 'an act of munificence', 'a benefaction' (e.g. C. 1. G. 108), whether in the form of a public building (Plut. Vit.

elsewhere.
12.
9,

Dion. 29 tt]v cpiXoTLfxiav Ka\ to avadrjp.a tov Tvpdwov), or of a largess, or of a public spectacle or entertainment,
as the case

avecpxO^'io-qs k.t.X.]

Cor. xvi.

Cor.
iii.

ii.

12,

Col.

iv.

3;

comp.

Apoc.
15.

8.

may be. For the last of these meanings comp. Plut. Vit. Nic. iai 3 X P r)y' s aueXdfiftave Kai yvp.vao-1apx^ais erepais re ToiavTais (piXoTipiiais tov bfj^ov k.t.X., Vit. Phoc. 31
(piXo-

Karapria-as]
;

''have

quieted\

literally ''adjusted''

see the note on

Ephes.
18.

2.
" xP LO roCPP os ] See the note on

Tipias Tivas
vai

7Tio-e Kai

bandvas

VTroo-Trj-

Ephes.

9.

Asm.

yevdfxevov 53 eV fj

dyoovodiTrjv,
tiis

Lucian.
rjyev

(piXoTipiias

v]

ANTIOCHENE
V.
KctTapricras
toivvv,

ACTS.
ols

487
tous
ev

5
1

jjfiouXero,

clkovtcis $ia Trjs eViCT-roA^s, outws Pcofjiri twv dSeKdkov dvayOeis and Trjs C/uLvpvtjs (KareireiyeTO yap \j7r6 tcov
tczs (piAoTL/uiLas ev G'TpaTicoTcov 6 ^j0f(7TO(>Oj0O5 (pdacrai

ty\
^

/ueyd\rj 7ro\6L,

\'va

err

direct tov

'

Sti/mov

Pcojualcov

dripcrlv

dyplois irapadoQeh tov crTe<pavov

Trjs hifcaiocrvwis

Sid roiauTris dd\r]cretos e7TLTv^ri)

irpoo'ecr^e ty\ TpooaSi.

eiTa eiceldev Kara-^dek eirl ttjv Nea7ro\iv, dice 0l\l7tkcii ttjv 7Tt](TLvov Trapcodevev MctKeboviav 7re^rj HTreipov
'

pLcrTuv]

S
et

eiixapiarQu

GL

evxapLariav

def.

B.

translates the

whole

deduxerunt eum cum (2) Uteris gratiarum-adionis with its characteristic but if it had read 5ta ypa/xlooseness, as if it were iKiripurovTes for iKirep.(pdivTwv
clause
;

fjL&Tuv

Zahn supposes and as he himself reads), it would probably have ren8 diroaTai'oPTiov] G[A] (but rendered dered by T2, not by the simple 3.
(as

paraphrastically) [S]; def. B.

ras]

amplexantes
io
irepl]

(do-rraofxivwv)

L; communicantes-invicem

et

addentes

G[A]; ad

{irpos)

L; adversus

S.

\6

clkov-

GSA

absentes
def.

{dirovras)

L;

def.

B.

18 arpaTLUTQv]

GLA[M];
ro-

pufiaiuv S;

B.

if rr\

fxeydXy 7r6\et]

LA;
rrjs

if rrj /xeydXrj

pupy G;
words

manorum
tale
<j\)vt]%

S;

def. B.

20

rrjs diKcuoavvrjs

did tohivtt]s ddXrjae wi\justitiae per

;

certamen

LA

justitiae in (2) hoc certamine

ddXrjaeus
;

(the

Sikcuo-

5td T0LavT7)$

have been omitted by homceoteleuton)

def. B.

22 did
a
v.
1.

$L\nrirr)<rLwv]

per philippenses

L; per

philippesios B,

but

with

phil-

ippos;

as
all

it

GA(?)[S] (and so M). Critics have restored has been hitherto read).
8id <f>t.\Linnov

(not Trepi, 23 ire^] Treft 7re#? from the versions, which

(LSBA) read
deanoTrjs.

thus; and so too

this

M.
Neapolis, though the port town of
Philippi,

ipios
it

With

meaning

corresponds to the Latin muneray see Lactant. Div. Inst. vi. 20 'venationes quae vocantur munera', with and EuLenglet-Dufresnoy's note
;

belonged

itself

to
;

Thrace

rather than to Macedonia

ipfiians pp. 49, 50. dta QikinTrrjo-iuv]

see Phil-

Polycarp men-

seb.

Mart. Pal. 6 rds

(p1.X0Tip.0vs

Bias

...nXelov tl

km napdbo^ov XPV V

VTrapi-ai

tions the stay of Ignatius at Philippi in his letter to this church 9 (comp.

1).

rais (pCXoTip.ia is,

where, as here, the

The
(

a martyrdom. There is an approach to this sense in Demosth. de Cor. p. 312 xP riy lv T P LT1P a PX e ^ v
subject
is
) >

Tarsians
( 14),

10), to

spurious letters to the the Antiochenes

and

to

Hero

( 8),

profess to

have been written

from

elacpipdv,

firjdepuas

(piXoTip.ias

/x^'re

and the pseudo-Ignatius

Philippi ; writes after-

Idias p-T)Te 8rjp.oaias air ok* Lit ecr 6 at. 22. Nen7ro\/] As S. Paul does in

wards to the Philippians themselves from the neighbourhood of Rhegium

{Philipp. 15).
23.
tt)v

Acts

xvi.

1 1.

See the language of Ig-

natius himself Polyc. 8 hid to cgaiqbdno TpcoaSos eis NearroXiv. vrjs nXelv p.e

"llneipov]

probably intended as a proper

The word is name

488
'

MARTYRDOM OF
Eirilajxvov
'
'

S.

IGNATIUS.

[v

rrjv 7rpo

ov ev

roh irapadaXaTTiois

vrjos

KaKeWeV 7Ti/3aS 7TLTVX^ 67T\L TO ASplCLTlKOV 7T6\ayOS, tov TvpptjviKOv Kai irapafjieifiaiv vtjcrovs re kcci 7ro\eis, rco dyiia IIotioXoov, avros fiev ij~eAdeTv
v7ro$eix6cvT(jov
eo~7rev$ev,

kcct
(09
iic

i'^i/os

fiahi^eiv

idekwv tov dTroarroXov

\riav\ov\
rfjs
vrjos

he eirnrecrov fiiaiov irvev}xa ov crvvex^pei,

wpvjivri^

iweiyofJLevns,

ixaicapio-as

t\\v

ev

eice'iva)

too TOirca

twv dSe\(pwv
fj/xels

dyairriv ovto) 7rap67r\ei.

TOiyapovv ev
imois

\xia rijuepa kccl

vvktl ty\ avTrj, ovpiois dve/mev

7rpoo"xpricrdiuLevoi,
1

ctKOvres

dirriyoixeda
;

ic

atque exinde [B];

et

(wrongly translated, as if Epidamnus had been masc.) tunc S; om. G. 3 vfcovs re /ecu 7roXets] civitates LS; et insulas imdtas (vrjaovs re 7roAA<xs?) A; def. B.
oS] cnjus

et ibi

[A];

G;

insulas

6 Hav-

\ov]

GLA[B]; om.

S.

10 dirrjyofieda]
al.

G; abdudmur

l&irayofieda)
pw/xcuoi

ibamus

S;

iter perftciebamus

A;

B.

16 o-rpartcDrat]

GLA;

(as before,

here.

such, it would still have a tendency to retain the definite article.

4.

As

dnriyyeiXav

rw KatVapt

els

Pco/^i>

on

v7ro8eix&zvT(i)v]
(v.
1.

Acts

xxi. 3 dvafie

(pdvavres

dva<pavevTs)

rrjv
iii.
iii.

HovTioXrj 7tovtio-6t]. in the Bollandist Acts 5 the passage appears 'Et cum inde ascenderet ad Tyranicum, ostensum est sancto Pontiolo episcopo, quod ipse transiturus esset ; et obviam ei exiens festinabat

So here also

Kvnpov.
206,
'

So aperire, Virg. Alii. and of the opposite, ib. 275

;

291

TJotioXcov]

Phaeacum abscondimus arces.' The word UorioXoi is

Greek form
(e.g. C. I.

the proper
5853,

G.

an inscription at Puteoli itself) corresponding to the Latin Puteoli, which is derived from ftntei (Strabo v. 4, p. 245, dnu t<ov (ppedrcav);

sequi ejus vestigia, tanquam apostoli Pauli et non potuit sequi, spiritu navis prorae incumbente et Ignatius beatiricans in eo loco fratrem suum
;
:

in dilectione ita navigavit.' Thus the seaport is transformed into a person,

Greek name was There seems to have AiKcudpxeia. been a vulgar tendency however to insert a v into the name in Greek and in this form it became a fertile
but
its

ancient

the bishop apparently of Tyranicum = TvpprjviKov the Tyrrhene Sea'), who (

1

puts out to sea to follow Ignatius, but is prevented by adverse winds

IlovTLoXr] in
(p.
5,

source of legend. Thus it is written Act. Petr. et Paul. 12, 14

ed.
Tisch.),,

founded on

this

and a miracle is bad spelling, ttjv ttoHoptioXtjv

and receives a passing benediction from the saint on ship-board. There must have been a corrupt reading t<u dylco HovtioXg), and this S. Pontiolus was made into a bishop by some scribe to account for his sudden
appearance on the scene.
landist
editors

Xiv eKeivrjv rrjv KaXovpivr^v

7r7roi>TL(T[j.vrjv,

The

Bol-

Xetos

and again e< tt}s tton.ovTi6Xrjs rrjs novTMrOe lar)?

are content to sug-

gest

Puteolono

(Puteolano?),

and

v]

ANTIOCHENE
67ri

ACTS.

489

(TTevovTes

oiKalou ylveo-dai,

tw d(p* tj/uLtov /ulsWovti ^copia-jULoo TOU tw he kclt evyyv direfiaivev o~7reuhovTi

tou
Koar/Jiou,
*iva

darrov

avayu>pr\(7ai

(pdcccrrj

irpos ov

tjya7rticr6v

Kupiov.

KaTairXeucas youv

els

tous Xifxevas

rcrtfxaicov, ^.eXXoua'rjs oi

Xqyew

Trjs

ditaddpTou (piXon/mlas,

\xev crrpaTicorai uwep /3pahuTt]TOs ricrx^XXov, 6 he e7ri<TK07ros ^alpcov KaTeiTelyoucriv u7rr]KOuev.

Trjs

VI.

'EKeTdev youv ecodev 6pjjLf]6evTes diro tou kciX(hie7re(pr]/uLicrTO

ovfxevov llopTOu
for

yap

ijhrj

rd Kara tou
17 vviJKovev]

we should

doubtless read
it

fePDim

for

^Dimi).
hide

(not

vTrjKovaev, as
opfirjdeuTes:]

has hitherto been read), and so obediebat L.

18 'iwdev

see

below

excitati

{expergefacti)

primo

mane

expulsi

(iwdevres

taken for (badeures)

s.

L; iwdyaav G; mane

(tempestive)

duxerunt eum

omonpK)

leave the context as

it is.

Two

copies

which I have seen, omit episcopo, which is therefore a later introduction Paris Bibl. Nat. 1639, Bodl. Laud. Lat. 31.
at least of these Latin Acts,
;

scribe in order to get a finite verb. At all events it is clear from the authorities that ea>dev
to

5.

Kar

'lx vos

k>t.\.~\

Suggested

ought somehow be brought into the text. 19. Uoprov] Owing to the gradual silting up of the Tiber at Ostia, it

by Ephes.
vnb
to.

12 Jlav\ov...ov yevoiro fxoi. see the note 'ixy-q evpeOrjvai ;

became necessary in early imperial times to construct an artificial harbour

for

there.

His imitation of

S.

Paul

is

Rome.

This work was car-

frequent topic in the Mencea Dec. 20. See the Hymn of S. Joseph 5 (p. 389).
10. wels] This is the first occurrence of the first person plural. On the difficulties connected with it, see

ried out mainly by Claudius (Dion Cass. lx. n), and called Portus Augusti.
It was considerably to the north of Ostia, on the right branch of the river. Trajan afterwards added an inner basin which was called after him Portus Trajani (Clem. In the neighbourHorn. xii. 10).

above,
18.

p.

389

sq.
op/xr;^ei/res]

ecodev

This con-

jecture suggested itself to me from a comparison of the various readings.

The Armenian translator had before him the uncorrupted text of which
;

hood of this twofold harbour grew up the town of Portus the present p or to with which the name of Hip-

is

also the Syriac

paraphrase.

perhaps a loose But some letters havis

polytus hardly,
as
it

is
I

connected.

But

it

would

ing dropped out by homceoteleuton,

think, have been mentioned, in our martyrology, at the

eco[OeNop/v\H]9eNTec became eco06NT6C, which was treated as if roo-devres by the Latin translator, and altered into ia&rjaav by the Greek

date of Ignatius' death, when Trajan's have been part of the work can only very recently constructed, if it existed at
all.

Doilinger Hippolytus

490

MARTYRDOM OF

S.

IGNATIUS.

[VI

dyiov /udpTvpa) (rvvavrwfJiev to!s dSeXcpols (pofiop X a p? TreirXripwfjLevoiS) x aL P 0V(TLV l^ p e ^ 0L * n^ovvTO

Trjs
eirl

Kal

tiavxdtei}!,

tov Qeocpopov o-vvTVX}as, (pofiovfievois Se Slotl irep ddvarov toiovtos ijyeTO. tkti Se Kal 7rapriyyeXXev Kararraveiv tov Sfjfxov teal Xeyovai
(^eovon

^05

to

fjiri

67riQ]TeTv

aTroXecrdai tov diKaiov

ovs evdvs

yvovs tco TTvevfjiaTi Kal irdvTas dcrTracra^evo^, aiTrjo-as T irap avTcov ty\v dXr\Qivr\v aya7rt]V, 7rXetova t tcov
ev tv] 67ria'ToXtj SiaXexOels Kal 7reiaras
fxt)

<pdovrjo-ai

tw
i

o-7revhovTL

7rpos

tov

Kvpiov,

ovtco

/ueTa

yovvKXicrias

iravTcov tcov d$eX<pcov TrapaKaXecras

V7T6p tcov eKKXrjoricdv, virep
i rjijiovPTo] dignificabantur

tov vlov tov Qeov

t^s tov Sicoypov KaTawavG;

al.

LA;

tj^luvto (sic?)

S.

The

edd. have re-

tained

SA;
L;

without correcting the accent. 5 Tjffvx&fav] silere L, and so (thus chang&ovcn] GL ; sed illi fervebant (tfovat 8e) rj<Tvxd{ov<nv G.
7)%iG)vto,

ing the participles into finite verbs)

et eos

SA
and

6 ovs] quos renderings of suggest that some words have dropped out, such as ovrto (ppouovvras or ravra
;

videns quod feruerent S.

qui

ilia

cogitabant S;

et

.cogitationes

eorum A;

5s

G.

The

Callistus p. 72 sq (Eng. Trans.)

wards the

festival

was

still

further

gives reasons for supposing that there was no town at Portus even as late as

the third century.

9.
fxrj

prolonged by the addition of the Sigillaria, which commenced xiii In this way Kal. Jan. (Dec. 20).
before the close of the reign of the

(p6ovrj(rai]

Rom.

5 fxrjdev
ib.

fie

r}\oocrai

tcov

oparcov
firj

k.t.X.,

(SacrKavia iv vp.lv
18.

KaroiKeirco.
i.e.

TpiaKaibe KaTrf\

the

'thir-

teenth before the Kalends of January', as stated in 7. The Saturnalia

had

originally

occupied

one

day

emperor Gaius the festival extended over a fifth day (Sueton. Calig. 17, Dion Cass. lix. 6, lx. 25), the Sigillaria occupying two days and ultimately four days were assigned to the Sigillaria, so that the whole festival took
;

But only, xiv Kal. Jan. (Dec. 19). Caesar's reforms in the calendar, by
adding two days to the month of January, had caused some uncertainty and confusion with respect
to the right day of celebration ; and, in order to meet this difficulty, by an

up seven days (Lucian, Saturn.

xvi

x Kal. Jan. (Dec. 17 23)

2, 25),

comp.

Macrob. i. 10. 2d 'Sigillariorum adjecta celebritas in septem dies discursum publicum et laetitiam religionis
This part of the festival name from the 'sigilla', little images of clay or of sweetmeats or of precious metal, which were exextendit.'

derives

its

edict of Augustus they were extended backward to three days, xvi, xv,
xiv Kal. Jan. (Dec. 17, 18, 19) see Macrob. Sat. i. 10. 2 6, 23. After-

posed

for sale at the fair

and given as

presents.

The

'thirteenth' therefore

VI]

ANTIOCHENE
i;7rep

ACTS.

49

o-ecos,

ttJs

twi/

dheAcpcov

eU

dAArjAovs

dya7rt]s,

eiTa evdvs d7rr]^6f] fieTa cr7rov$f)s ek to dfj.<pidectTpov. 6(J.($Atideh KctTa to 7raAai irpoo-Tay\xa tov Kaicrapos, eiri/ueAAovacov KaTairav^iv tcou (ptAoTLjuawu (r)v

yap

'

(pavrjs,

cos

eSoKOuv,
Kad'

fj

XeyojULevrf

Tfj

Pcou.a'iKrj

(pcovrj

Tpio~KaiceKctTti ,
dripcriv
co/uols

t]v

o~7rovSaicos

crvv^eaav),

ovtcos
cos

irapa

tcov

ddecov
'
'

7rape/3dAAeTO,
n

iTrapavTa

tov

dyiov

/uapTvpos

lyvaTLOv
e
i

7rA}ipovo~6ai

Tt]v 7n6vfj.iav kclto.

to yey p a fjLjjievov
tcov

e y

m a
i

k a

o y

AeKTH,

\va

fxrioevi

dheAcpcov

eVa^^s

Sia

Tfjs

crvAAoyrjs tov Aeiy^avov yevrjTcxi, tcadcos (pdacas eu Ttj

7TLCTToAr\ Tf]v iSictv eTredvjJiei
diakoyifrfievovs.

yeveadai

TeAeicocriv.

\xova

sine dco

19 wapa tQu ddecov] as Zahn correctly; ab hominibtis qui wapa tco vaco G. A has certainly ddeoc, though changing Smith had conjectured wapa tcov dvoaicov or dv6p,cov from the form of the sentence. L, but AS supply the right word and dOeos is translated ivipius by L in Trail. 3, though not in Trail. 10. In G some letters have been dropped Tcova[0e]co[v].

ab impiis

was the

first

day of the

Sigillaria

and

the middle day of the whole festival,

on cf)iXoTLfj.las above, 5). For the customs of this festival see Marquardt Rom. Alterth. iv. p. 459 sq, Forbiger Hellas it. Rom 1. 2 pp. The coincidence is 157 sq, 183 sq.
purely accidental in 2 Mace. xv. 36
e\iv de
eniar/pcov
ttjv

and seems
later

to

have had,
special

at least in

times,

distinction
'

Macrob.

ideo Saturn, i. 11. 50 Saturnalibus talium commerciorum

coepta celebritas septem occupatdies, quos tantum feriatos facit esse, non nam medio, id est festos omnes tertio decimo Kalendas, festum pro:

TpicrKai8eicaTrjv

tov doodeicaTov

pcrjvos.

bavimus etc'
there

During the festival and other contests of the arena Auson. Eel.
were
gladiatorial
;

tg>v ddecov] As this reading is 19. unquestionably right, it is unnecessary to discuss the proposed inter-

pretations of
20.

rep vaco.

TtapavTa]
''then

de Fer. 32 sq 'Aediles plebeii etiam aedilesque curules Sacra sigillorum

events \

and

the ''along with there'\ 'forth-

with'
21.

see the note on T?-all. 11.

eniOvfxia

nomine
foro
;

dicta colunt

Et gladiatores
;

k.tX]
'

From

the

LXX

funebria praelia

notum Decertasse

Prov.
23.

x. 24.

nunc sibi arena suos Vindicat extremo qui jam sub fine Decembris Falcigerum placant sanguine Caeligenam', Lactant. Div. Inst. vi. 20 'venationes quae vocantur munera
Saturno sunt attributae (see the note
'

(pdaaas

k.t.X.]

already in his
is

epistle\

The

reference

to

Rom.
the

firjdev

K.aTakinoiO'LV

k.t.X.

On

whole subject of the reliques, see

pp. 386 sq, 431 sq.
24.

TiXeiioatv]

The word was

early

492

MARTYRDOM OF
aTLva

S.

IGNATIUS.

[VI

yap Ta Tpa^vrepa twv

\ei(pdri,
Xt]vco
eis

dyioov avTOv

Xei^dvwv
vwo
rrjs

irepiekcli

ty\v

'Aurio^eiav

aTreKO/uicrdr]

Iv

KctTeredri,

Oricravpos
ty\

ctTiiuLtiTOs

ev

rw

/mdpTVpi xaptTOs
I

dyia

eKKXtjcria

KaraXeKpdevra.
3 \rjvqi] capsa
5 irpb deKarpLQv

ay Lav avrou]
;

GL;
;

glossocomo S

ix {secundum graecos xiii) kalendas januarias A; After 'lavvovapiuv add. tovt<ttiv deKepfiplo) decimo septimo tishri posterioris S. ekdSt G; add. id est decembris 24 vel 20 (an addition of the editor?); txt L.

XavdQv

G def. A ante 'lavvovapiioi*] GL

Xlvy
;

justi (rod diKalov) S; om. [A]. see the lower note.

:

L;
kcl-

used with a special reference to martyrdom see Clem. Alex. Strom, iv. 4
;

There

is

the converse itacism in our

570) TeXeiaaiv to paprvpiov KaXovpev, ov% on rekos tov (3iov 6 dvdpcoTros 01 Xoittol, aXX' on TeAciov e'Aa/3ei>, cos
(p.

same word, used as a proper name, Ps-Ign. ad Mar. 4 r< pa.Ka.pia>

in the
Tvatra Arjvco (for AiVo>).
3.

MS

vtto

ttjs

k.t.X.]

i.

e.

'

by the

epyov

dya7rT}s

ivebei^aro,

quoted by

Jacobson. So too the verb, as e.g. Euseb. H. E. iii. 35 tov 2vpea>vos tov
drjXcodevTa TeXeuoOivTos Tponov, viii. 6,

Divine grace as manifested in the case of the martyr.' 6. 2vpa k.t.X.] The year intended
is

A.D.

and

frequently.

See Suicer Thes.

s.

were
III.

107, in L. Licinius
II
;

which the consuls Sura III, Q. Sosius

v. p. 715.

vv. TtXetovv, TeXeiaxris.

Senecio
p.

see

Mommsen in Hermes

pova yap
this

k.t.X.]

For the relation of

the
i.

138,

Ephem. Epigr.

account to

statement of
see

Evagrius

H. E.

16,

above

In the common lists (e.g. Clinton) they are called C. Sosius Senecio IV,
L. Licinius

pp. 387 sq, 434. ' ' in a coffin ', a sarcoiv Xrjvw] 2. I have restored this readphagus'.

Sura

ill,

after
'

a spurious

inscription 'in antiqua figulina' given by Panvinio Fasti p. 217 L. Licinio

ing from the versions for iv Xiva.

Jacobson writes, iv Xikv<o hariolatur Noltius', but Nolte was on the right For Xtjvos, 'a coffin', see track. Phrynichus Bekker A?iecd. p. 51
ov povov iv ais tovs /36rpt/y TTCLTovaiv, dXXd Kal Tas to>v veKpcov aopovs dub ttjs opoiorrjTos ttjs Kara-

'

Sura in, C. Sosio iv.' But it is quite certain from a genuine inscription since discovered, that Senecio was never consul more than twice, and
that his praenomen was Quintus see Borghesi in Bull. delV Inst, di Ar;

Xtjvovs'

o-nevr)s
viii.

comp. Pollux Ononi.

iii.

102,

The words cheol. 1853, p. 184 sq. to 8evTepov therefore refer to 2ei>ekicovos alone ; and the number of
the consulship in the case of Sura

In the last passage Pollux quotes Erastus and Coriscus writing to Plato, Xrjvov 'Ao-criav aapnocpdyov Xidov, and also Pherecrates
146, x. 150.

has been omitted through carelessness or ignorance. The expression has sometimes been interpreted as

yjsopai

Agr. 12 TroOev Xrjvovs TocravTas Xrj(Meineke Fragm. Com. 11. p. 260). The word occurs several times
in

the inscriptions
e,

C. I.

G. 1979,

1981, 1993, 1997

2209, 2210, Journ.

p.

meaning the second year in which Sura and Senecio were consuls together so Hefele (in some editions), Uhlhorn (p. 254), Nirschl (Todesjahr p. 8), and at one time even Borghesi
;

of Hell. Stud.

viii.

374 (1887).

himself {CEuvres

I.

p. 507),

though he

492

MARTYRDOM OF
aTiva

S.

IGNATIUS.

[VI

yap Ta Tpa-^vrepa twu

Xei(p6rj,
\f]vto
eis

dyicov avTOv XL\jsdvcov Trepie-

tvjv

'Aurio^eiav

d7reKOjULcr6rj

kcli

iv

KctTeredri,

dricravpos

dTL]ur]TO

vwo

Ttjs

iv

tw

/udpTVpt %apiTOs Trj dyia iiacXricria KaraXeKpOevra.

I

ayiwv

ai/Tov]
\hi>)

GL;
G;

glossocomo S;

def.
;

justi (tov SikclIov) S; om. [A]. A: see the lower note.

3 \rjvcp] capsa

L;

5 irpb beKarpiuv kcl-

\av8Qv 'lavvovapiwv]

GL

ante ix {secundum graecos xiii) kalendas januarias

A;

After 'lavvovapiuv add. tqvtIgtlv 8eKeu.(3piu decitno septimo tishri posterioris S. eUddi G; add. id est decembris 24 vel 20 (an addition of the editor?) ; txt L.

used with a special reference to martyrdom see Clem. Alex. Strom, iv. 4
;

There

is

the converse itacism in our

570) TeXeiaxriv to paprvpiov naXov6 avdpcoTros pev, ovx otl reXos tov /3iou ol Aoittoi, aXX' on TeAciov e'Xa/3ei/, <os
(p.

same word, used as a proper name, Ps-Ign. ad Mar. 4 tu pa<apico nenxa A^o) (for Au>o>). virb ttjs k.t.X.] i. e. 3. by the
in the
'

MS

tpyov

ayanris

evebei^aro,

quoted by

Divine grace as manifested in the

case of the martyr.' 6. 2vpa k.t.X.] The year intended is A.D. 107, in which the consuls were L. Licinius Sura ill, Q. Sosius

Jacobson. So too the verb, as e.g. Euseb. H. E. iii. 35 tov 2vpavos tov
viii. 6, drjXcddevTO. reXerco^eVros Tpoirov,
-

and

frequently.

See Suicer Thes.

s.

W.
this

TeXeiovv, reXeiaxriy.
k.t.A.]

Senecio
III.

II

see

Mommsen in Hermes
V. p. 715.
lists (e.g.

pova yap

For the relation of

the
i.

p.

138,

Ephem. Epigr.

account to

statement of
see
'

In the

common

Clinton)

Evagrius H. E. pp. 387 sq, 434.

2.

16,

above

they are called C. Sosius Senecio IV, L. Licinius Sura III, after a spurious
inscription 'in antiqua figulina' given by Panvinio Fasti p. 217 L. Licinio
'

iv Xrjvcp]
I

phagus'. ing from the versions for

'

in a coffin ', a sarcohave restored this readiv \iva>.

'

Sura

III,

C. Sosio

IV.'

But

it is

quite

Jacobson writes, iv Xiicvat hariolatur Noltius', but Nolte was on the right For Xrjvos, 'a coffin see track. Phrynichus Bekker A need. p. 51
',

certain from

a genuine inscription since discovered, that Senecio was never consul more than twice, and
that his praenomen was Quintus Borghesi in Bull. delV Inst, di
;

see

ov povov iv ais tovs (3oTpvs TraTovaiv, dWa. <al Tas toov veKpwv

Xtjvovs'
0~OpOVS
o-Kevrjs
viii.
:

Ar-

CLTTO

TTJS

OpOlOTTjTOS

TT)S
iii.

KClTd-

comp. Pollux Onom.

102,

cheol. 1853, p. 184 sq. The words to devrepov therefore refer to 2fi/eand the number of Ki'coj/09 alone ;

In the last passage Pollux quotes Erastus and Coriscus writing to Plato, Xqvov 'Axrtriap o-apno(pdyov \l60v, and also Pherecrates
146, x. 150.

the consulship in the case of Sura

has been omitted through carelessness or ignorance. The expression has sometimes been interpreted as

y\ropai

Agr. 12 nodev Arjvovs ToaavTas X.17(Meineke Fragm. Com. 11. p. 260). The word occurs several times
in C. I. G. 1979, the inscriptions 1981, 1993, 1997 e, 2209, 2210, Journ. of Hell. Stud. viii. p. 374 (1887).
;

meaning the second year in which Sura and Senecio were consuls together so Hefele (in some editions), Uhlhorn (p. 254), Nirschl (Todesjahr p. 8), and at one time even Borghesi
;

himself {CEuvres

I.

p. 507),

though he

VI i]

ANTIOCHENE
VII.
'GyeveTO
e

ACTS.
ty\

493
SeKctTpioov Ka*

Tavra

irpo

\av$(t)V 'lavvovaplcov, v7raTev6i>Tcov irapa

Pco/uaLOis

Cvpa

Kal CeveKtoovos to ^evTepov. tovtcov avT07TTai yevo/mevoi oIkOV T TTaVVV^lCTaVT^ KCtl 7TO\Aa (JL6TCL SaKpVCOV KCIT
fjLeTa
7

yovuKXicrias
"Zeveidwvos]

Kal
(abl.

Se^crew?

7rapaKa\ecravT6s top
<re5e/c/ou

S; senecio

= creveKiov) L;

(which punctuates

atipa.

Kal (redeKiov to detirepov, so as to confine t6 Sevrepou to the second

name)

def.

A.

9 yovvKKialas] yovvKXrjalas G.

afterwards corrected his mistake (see

the other references in this note). This
interpretation

seemed

to

be favoured

have seen but his first cannot have been an ordinary consulship, as it does not appear in the fasti, and
;

by an
in the

inscription on a lead weight

'

its

year

is

therefore
in

unknown
III.

(see
129,

Borgian Museum, sosetsvra COSIT, taken to mean Sosio et Sura consulibus iterum', but Borghesi (see De Rossi Iuser. Christ. Urb.
.

Mommsen
note

Her?nes

p.

Rom. I. p. 4 sq) points out that this would require the order it COS, and that it therefore stands for In fact Sura and Italica libra'. Senecio never were consuls together more than once. In Clinton indeed, and in other lists, the consuls for
'

His three consulships are 3). mentioned, C. I. L. II. 4536 4548, III. 356. For this Sura see Borghesi CEuvres V. p. 34 sq, C. I. L. II. p. 602 sq, VI. p. 315 comp. Julian Cces. for Senecio see Borghesi Vlll. p. 327 p. 367. Both Sura and Senecio were

A.D. 102 appear as C. Sosius Senebut this cio III, L. Licinius Sura II
;

Dion highly honoured by Trajan Cass, lxviii. 15, 16. This consulate (A.D. 107) is not reconcilable with the statement 2
;

is

conjectural, the old lists giving the

former

name

Servillus,

Severianus,

inscription discoClinton's time {Corp. Inscr. Lat. VI. 2185) shows that the

or 2vpcav6s. vered since

An

eri. Trajan was adopted by Nerva and assumed the tribunician power in the autumn 97 (see above, Nerva died at the end of p. 398) January 98. Thus Dec. 20, A.D. 107,

iwarcp

consuls of that year were C. Julius Ursus Servianus II, L. Licinius

reign,

Sura
:

II

see

Visconti

Aim. delV

not before the 10th year of his on the strictest reckoning, and the nth of his tribunician power, whatever mode of reckoning the
fell

hist, di Archeol. i860, xxxn. p. 440 sq and this agrees with the notice

years

we adopt (see above, p. 399 sq). Nor can the two notices be recon-

of the

Hadr. Surano
libus',

consulate in Spartian. Vit. Praetor factus est sub 3 bis Serviano iterum consu'

ciled by supposing the events which intervened between the point of time

though Spartianus has here assigned the prastorship of Hadrian

to a

wrong year
C. I.

(see Visconti
111. p.

I.e.,

Mommsen

L.

102).

The

two consulships of Senecio were in 99 and 107. The second and third of Sura were in 102 and 107, as we

designated in 2 and the martyrdom to have extended into the following year of Trajan's reign for the date assigned to the martyrdom, Dec. 20, A.D. 107, is not towards the beginning, but at the very end of the 10th
;

year.

494
Kvpiov

MARTYRDOM OF
7r\tipo(popfj(rai

S.

IGNATIUS.
eiri

[vn

tovs dcrdeveTs rnuas

/uev

to??

77-00-

yeyovoav,
(TTCLVTCL

juiKpov d(bu7rvcoo~avTs, ol
7repL7TTV(TGr6/ULVOV
r\\iiv
t\fJ.a<Z

KCLI

i^aMpvrjs 7tl6/3\7TOjUt/, ol

iraXiv eirev^ojJievov

icopcdjuev

tov \iaKapiov 'lyvaTiov,

5

aXXoi

$e aTa^o/uevov v(p' idpcoTOs cos Ik Ka/uaTOV 7roXXov

irapayevo^xevov Kal 7rapeo~TCOTa Kal dveKXaXrjTOu [7rappr](rias

Xapcis tccvtcl
SveLpaTcov,

rw

Kupico juteTa 7roXXf]s

7rXrjcr6evTes

(Ho^rjs'

SeJ

idovTes Kal
m

gv fj.fi aXovTes t5

onsets tcov

tov Qeov tov SoTrjpa tcov dya8cov Kal jULaKapicravTes tov dyiov, icpavepcoa-ajuiev vfiiv Kal ty\v f]juiepav Kal tov xpovov, \va KaTa tov Kaipov tov
vjJLVt]G avTs

fxapTvpiov

cvvayo/uevoi

KOivcovcd/mev

tco

ddXrjTrj

Kai

yevvaico \idpTvpi XpicrTOu KaTairaT^cravTi tov ZiafioXov avTOv eTridvfxias TeXeicocravTi Kal tov Trjs

(piXoxpi&TOu
;

3 efiKtironev

GS

videbant

LA.

4 ewpw^e*/]
last the

G;

videbant

LS[A]

(but

transposes). tion of idiom.

Ta...idbvTes] in

In this case and the

5 <x\\ot 5e crra^Sfxevov
(1.

change of person is simply a ques6 fieu0' idpwros] GSA; om. L.

cum?) multa conjidentia

et ineffabili gloria,

haec mdentes L; /xera iroWrjs roivvv yapo.% ravra ibovres

G;

et

impleti atitem gaudio haec videntes magno

gaudio implebantur omncs A; gaudio magno. et qmim haec atitem vidissent S. It appears therefore that a whole line has dropped out in GS. 8 av/xfia\6pTes...TQv dveip&Twv]

from the

GS om. L (a line probably omitted, the eye passing of cru[xf3a\6vTes to that of vfxvrjcrauTes) ; intelligentes bonam et mirabilem revelationcm (the translator seems to have had the clause, and to have
;

v/x-

changed
I.

it

because

it

did not harmonize with his form of narrative).

'

14

/cat

rovs dadevels

7)ien

as

we

were'

^a?] MS, weak comp. Clem. Rom.

do-Bevels refers

more

naturally to the

at dadevels for

the definite article,

and see the note on [Clem. Rom.] ii. 19 ol ao-o<poi. Objection has been taken to this narrative on the ground that these eye-witnesses did not need
to

need of assurance respecting God's providence and righteousness after this execution of an innocent man,
than to the certification of a fact
patent to their eyes.
5.

ara^o/xevou k.t.A.]

The image

be convinced of the

saint's
II.

death

is

(e.g.

Zahn

by Grabe /. v. A.

Spicil.
p.

p. 22,

and

supposition that narrative is a fiction, our

43). this

But, on the part of the

taken from the athlete, just as in the dream of Perpetua on the eve of her martyrdom {Act. Perp. et Felic. 10) she sees herself anointed
for the contest, tores mei oleo
'

martyr-

coeperunt
defrigere,

me

favi-

ologist was not so stupid as to make such an obvious blunder and ruvs
;

quomodo

solent in agonem.'

vn]
hpojJLOV
/ued'

ANTIOCHENE
'

ACTS.
Kvptcp
tj/utov'

495
$i

eV

XpiffTcp
TrciTpi
y)

Itjaov

tw

ov Kai
dyiia

ov

tw

Bofa Kai to Kparos

A/utjv.

arvv Tit)

irvevfJiaTL
Tbv...rj/u.u>v]

eU alwvas.

G, and so substantially
15
ei-

SA;

et

huius insidias in Jinem prostravit

\glorificantes] in ipsitis vcnerabili et

sane ta memoria

dominum [nostrum]
//.e0'

jesuvi

christian L*.

~Kpurr(j)...i}fiQp]

GA; dominum
Si'

[nostrum] jesum christum

ov]

[L]; in iesu ehristo domino nostro S. 16 S; cui A; fied' ov [M].

77

ov Kai

GL;

eta et per quern

Trarpi]

GL;

deopatriS',

cum patre A.
17 irvetf/taTt]

5oa

/ecu

to /cparos]

GLA;

gloria et honor et magnitudo S.

txt

GSA;

add. / sancta ecclesia L.

Finis martyrii sancti domini ignatii episcopi antiochiae. et deo none in G, and none is recorded for A. For L see the Appx.

Subscription. There gloria S.

is

MAPTYPION
B.
I.

ITNATIOY

'Gp 6Ti

evvdrco
Trjs cr/cy

ty\s

flaoriXela?

Tpaiavov KaiTi 3 ev
LP)
;

crapos,

TOVTecm

6\v{A7rid$os SevTepw

MApTypiON IfNATlOY B]
(add. rod deo<popov L)

fiapripiov rod ayiov (add. iepofxaprvpos

(apxt-CTrMTKoirov

lyvarlov

tirLGKOTrov

L) avrioxelas

LPV

martyrium

sancti ignatii qui dicitur tkcophorus, id est is qui fert deum, is qui erat episcopus antiochiae post praedicationem apostolorum, qui complevit martyrium suum in roma

septimo mens is epiphi in pace

r

dei.

amen C.
Tpaiavov]

evv&TCi)]

LC

Trip.irTi^

PV.

LPV

a ridk.nTpd>.Jd>.rc0C (perhaps
traiani) C, but else-

confusion between

n^ttTpiaJiOC

hadriani, and

riTp^i^noc

The Coptic version i. iwara] shows that this is the right reading. So long as it was found only in L, and it was open to grave suspicion Zahn (/. v. A. p. 16) seemed justified in inferring that it was an arbitrary
;

suggests an easy correction in the heading of the letter of M. Aurelius, Euseb. H. E. iv. 13 'App,evios...8r)p,apX<-<VS iov(rias to itip-txTov
KCLTOV, V7TCITOS
Kcii

[to] 8c-

TO TpiTOV. If twOTOV be substituted for 7r4p.irTov, the letter (if

correction

of the

scribe,

who

else-

where has altered the narrative so as to make it conform to the Antiochene story ( IO o-napat-avres KareBut this solution is no 8ovto k.t.X.).
This version also longer possible. shows how the corruption arose for it is written with the numeral (eV;

genuine) will belong to A.D. 165, and the emperor's titles will be in strict accordance with history. Tpaiavov] The tradition, so far as it is worth anything, points consistently to Trajan as the emperor

whom Ignatius suffered. The confusion in the Coptic seems to be

under
to an Egyptian mode of representing the Greek A, and does not betoken any wavering in the tradition.

!>.rrr(u),

which would
(nefiTTTcp).

easily be altered

due

into e

Hence the not unof 5 and 9 For several

in
in-

frequent

confusion

Greek documents.

Thus the A
Konigsbuch

of Darius

is

written in

stances of this interchange as affecting the Chronico?i of Eusebius, see

the hieroglyphics
p.

NT

172.
viii.

see Lepsius, So also in the

:

Hort
p.

in the

Academy, Sept.

15, 1871,

Orac. Sibyll.

65 rbv

p.eTa Tpels

435.

This

common

corruption

lip^ovcn iravvcTTaTov

i]p-ap e^oi/rey,

Ovvo-

I]

ROMAN

ACTS.
Kctl

497

vwaTeia 'Attikov CovpfSavov

where the emperor's name
lower note.
is

MapiceWov,
Tp&j&rcoc
;

'lyvctrios

consistently given

in these Acts; see the

i tovtcctti tt)$

aKy

6\v/j.Trid8os devrtpcp tret]

quod
;

est

secundus
tret.

annus ducentesimae vicesimae

tertiae

olympiadis

devrepcp eret

ko.1

Sevrtpo?

devrepo?

fiyjvi

L.

eV viraTela]

iv VTraria

in consulatu

{yx\.is.*\\*s)

C;
[BJ.

evviraTias

V.

3 'Attlkov]

surbonis

(cypfiCon:)

C;

ko.1

aovpfiavov

LPC[B]; ott^/coi; V. L; /cat aovpfiovvov P;

Zovpfiavov]
/cat

aovpfiivov

om.

p.a TrkrjpaxTavTts eVovpaj/toto

Geoto, the

connexion between the name of the Anto7iini and Ado?iai is much closer than the commentators generally seem to be aware, because the latter might be represented in Egyptian
writing (and probably in Egyptian pronunciation also) as Antonai.
2.

from Eusebius, if not from tradition (2) Olymp. (see above p. 450 sq) 223. 2 directly or indirectly from
;

some chronographer who believed

the story of the interview at Antioch, and consequently gave this year as

tovt(ttl

/c.r.X.]

have

re-

stored these words from the Coptic

version.

being the date of Trajan's sojourn there. Having got these dates from different sources, he put them together without enquiring whether
they
coincided.
to read

The

different

Greek

texts
is

The

alternative

betray their history.

left

The lacuna

would be

CKA for CKT. We

in P, though devrepa meaningless after eret irinTTTUi. The mutilated text is then patched
erei is

unmended

uncommon

should thus get A.D. 106. It was not in these ages to give the Olympiad years with the names of
;

up
is

in different

ways
for
;

(1)

In

prjvi

the consuls
ii.

e.g.

Socr.

H. E.
true

i.

40,

substituted

erei
(2)

in

order to

47,
3.

iv.

make some

sense

In

/cat

is

38, etc. 'Attikov k.t.X.]

The

names

inserted before oVureptu era, and ivvnarLas is substituted for iv vTcaria (or
vTraTeiq),

of the consuls for this year, A.D. 104, are Sextus Atthts Subiiramis //,

so as to read 'and in the second year of the consulship of etc.'

Marcus Asinius Marcellus,

pears from a

as

apre-

Greek inscription
;

substantive evvnarla (or evvnarela) does not occur elsewhere, nor is it justified by the occurrence of
the verb ivvnareveiv (Plut. Mor. p. 797 for the verb oh opdcos evvnaTevoiv)
;

The

cently published, Wood's Discoveries at Ephesus Inscr. vi. 1, p. 36 see

Mommsen Hermes
as
it is

in. p. 132.

But

probable that our hagiologist himself did not write the names cor-

spend the consulate in,' and is only explained by its context. The first numeral in the Coptic is not easily deciphered, but it can hardly be anything else than o- = 2oo. The 2nd year of the 223rd Olympiad however does not correspond either
signifies 'to

I have given in the text the nearest approximation which the auThe name thorities countenance.

rectly,

Suburanus is rightly given in Idatius, but corrupted into Suranus, Urbanus, and 2vpiav6s, in the other consular
lists.

His

first

consulate was A.D. 101,

to the consulate

named

year of Trajan, but is must therefore suppose that our hagiologist

or to the 9th A.D. 114.

We

when he was suffectus ; see C. I. L. The substitution of Amivi. 2074.

cus

got his dates from different sources; (1) the 9th year of Trajan

been

Attius may perhaps have owing to a reminiscence of Hegesippus as quoted by Euseb.

for

IGN.

II.

32

498
eTTOTKOTros

MARTYRDOM OF
'

S.

IGNATIUS.
/uera

[i

Ti]s

AvrLo^ela^ SevTepos
(6i/'oSfOj/
O.7T0

tovs
futeTci

cltto-

cttoXovs yevo/uevos
fJL6\<TTa.Tt]S
'

yap SieSe^aro)
CvplCtS
Ttjs

iwiTY\V

(ppOVptOV

(pvXaKtjs

67TI

Pco/ualcov

iroXiv

TrapeirefMpdr]
ol

eU

Xpicrrou

eveica
5

IJLapTVpias.

rjcrav Se

<pv\ao"<TOVTs avTOU Tpa'iavov

CCVYlfJiepOL
ayias tov

7TpOTlKTOpes $6KCL TOV dpidfJiOV,

I

TLVeS
deov

KCLl

6f]pLCOV

rrjs

'Avrcoxelas]

C;

tt}$

ev

dvTioxeia

eKKXrjalas

LP;

ttjs

avriox^v tov deov

Xov P.
ippovpo(pv\aK7Js

eKKX-r/aias

V.
evwdiov

tovs dwoaroXovs]

LVC

tov diroaTO-

i Evodiov]

VC;

LP.

3 <ppovpdv <pv\aKrjs]

LP

Euseb.;

juaW
txt

ttoXiv]

XpwTbv V.

LPVB

4 'Pa>Euseb.; pihfirjv LPC. XpaToz>] LP Euseb.; tov 6 irporlxTopei] C s begins at this point. rbv dpiQfxov\ add. haec autem sunt nomina corum, cometios, phison, jubinos, sedos,

V.

dirb Supt'as]

LPV

Euseb.; om. [C].

bautos, lelarchos, palmas, ly?nen, barbaros, lymppos

(sic)

Cm

(C s transposes and

H. E.

iii.

32,

where Atticus

is

twice

who under Trajan condemned Symeon

as the legate of Syria

named

the son of Clopas to death. Modern writers for the most part, following Noris and Fabretti, have transposed the consuls of 103 and
104, as they
lists,

If on the other hand the Egyptian computation be followed (see p. 412, note 3), as is not improbable, July 1 in the 5th year would be A.D. 102,

and
1.

in the 9th A.D. 106.

inio-KOTTos k.t.X.]
iii.

From Euseb.
rrjs kcit

H. E.

36 'lyvdrios

'Ai/rtdrrjv erri-

appear

in all the ancient

Xeiav JJerpov diadoxrjs devTepos

o-Konrjv KeKkrjpcopLeuos,
lb.
iii.

owing to a spurious inscription on a coin, and have assigned Suburanus Marcel/us, to A.D. 103, giv-

compared with
ev
toIs

21 r5)v

7r

'Avrio^etas EuoSiov

7rpc6rov

Karaardvros, bevrepos

ing Imp.

M\
VII.

Nerva Trajanus Aug.

V,

8rjXovp.evots 'lyvdrios eyvcopl^ero.

2.

Laberius Maximus II, the proper Consuls Of A.D. I03, tO A.D. IO4 (see C. I. L. ill. p. 864, v. 4067,
1

fxerd iTTLpLiktcTTaT-qs k.t.X.]

From

Euseb. H. E. iii. 36 Xoyos 6 exei tovrov anb ~2vpias errl tt)v 'Patpaloov ttoKiv
dvciTrepXpdevTa
tt)s els
or)

193).

So

e.g.

Clinton, Eckhel

Orjptoiv

yeveaOai

fiopdv

Doctr. Nu?n.

VI. p.

415 sq, and even

Borghesi CEuvres III. p. 70. Mommsen {Her?nes III. p. 126 sq) has vindicated the old lists and restored the consuls of these two years to their
proper places. In no case however can this consulate be reconciled with the year of
Trajan's reign as given just before, whether TriprnTa or iwarcp be read. If the reckoning be by tribunician years, the date of the martyrdom (July 1)

Xpicrrov pLapTvplas eveicev. ovros ow TTju 01 Aa-ias avaKOfxiorjv p,er

eTTinekecTTdrrjs

cppovpwv (pvXaKrjs
'

ttol-

ovp.evos K.T.X.
*

npoTLKTopes] body -guards' see

1

6.

i.e.

ftrotectores]

p. 121

sq,
p.

Exc

647 sq 418 (ed. Bonn.)

;

Ephem. Epigr. V. comp. Menander

6 8e ye tg>v

peQopioiv Xeyopievos rrpoTiKTOip (S/7X0T be napa 'Patfxaiois tov is tovto KaTaXeyotop ftacriXeiov irpoaKep.evov dias,
Trao-Trjv)

k.t.X.

would fall in the one case in 101 and in the other in A.D.

A.D.
105.

self a 'protector'

This writer was himsee Suidas s. v.

:

Mevavbpos.

Comp.

also Cod. Theod.

I]

ROMAN
o\
teal

ACTS.
'A(rias Secr/uiiov

499
rjyov

Tpo7rous e-^ovTe^'
fjiaicapiov

Si

tov

eKeidev t eirl ty\v

QpciKtjv

kcll

*Priyiov Sid

yfjs Kai OaAdcro-fis, v7ru)7rid(^ovTes

3

tov

ocriov rj/uiepas kcii

twv

VUKTOS, KCLITOI Kdff eKaCTTrjV 7r6\lV evepyeTOV/ULSVOl V7TO dSeAcpcov' a'A/V ouSev tovtcov eirpdvvev avTtov rds
varies the forms of

some

of these names.)
7
5t' 'Acri'as]

drjpluv rpoirovs]

LPCB

drjpLcidrj

rbv rpoirov V.
ixaicapiov]

Euseb.

dih

rrjs

dalas

P V.
ol /cat).

rbv 8 re]
vvktos ko1

PVC;

om.

LP;

et

C; 5e V.

(having already inserted rbv ayiov after Qpaicrjv] PV; ttjv Opq-K-qv L.
71/J.epas

g virumufovTes]

viroirit'covTes
i]/j.epa.s

PV

vwoTiaifovTes L.
io
/ra0' eKaar-qv

t<al

vvktos]

VC

LP.

to\lv]

LPV;
city
;

but, as
city.'

has kjvT^

HoAiC,

perhaps we should read Kara

KaaT7]v
T)fj.tpav.
1 1

iroXiv

'from

to

adeXcpuv] txt
;

LPVB

add.

scilicet tit

has qaotidieKaB" darent indulgentiam

sancto C.

ainrQv]

LPCB

tuv avqp.epwv V.

r&s opyds]

PV

iracun-

diam BC;
vi.

drjpiwdr] irpoaipeaiv

L.

24.

9 'Devotissimos protectores,

unde factus protector, idequi

(1.

in-

armatam militiam subeuntes, non solum defendendi corporis sui, verum

qui

deque or idemque) militavit in schola For protectorum annis quinque'.

the

etiam protegendi

lateris nostri sollici-

'schola

protectorum' see also

vi.

tudinem patiuntur (unde etiam ftrotectomm nomen sortiti sunt), ingloriosos esse non patimur'. For this
office

Cod. Theod.
17. 2,

24. 3, Cod. Just. xii.

7. 9.

Amm.

Marcell. xiv.

These

and

its

duties see Gothofred's

appear in the martyrdoms of a later age e.g. Act. SS. Philem.

officers
;

paratitlon and notes Cod. Theod. Lib. vi. Tit. xxiv (II. p. 130 sq), Ducange Gloss. Lat. s. v. protector.

et Apoll. 9 6

AiOKktTiavbs

a.Treo~Tei\e
TTj

TVpGTLKTOpaS
...ol

TTpOS CIVTOV V

Qrj(3(il8l

They

are

'protectores

styled in the inscriptions Augusti' or 'Augus-

7rpoTLKTopes (Twekafiov avrov K.r.A., quoted in Ducange Gloss. Lat. s. v.:

s. v., and comp. Ps-Prochorus Act. Joann. p. 48 (ed. Zahn). But the name is an anachronism in the time of Trajan.

see also his Gloss. Grace,

torum'

Corp. hisc. Lat. III. 327, the name of the empe3126, 3424) ror being sometimes added e.g. 'pro(e.g.
;

tector

Aureliani

'

Augusti

{ib.

in.

In the inscriptions the office

is

men-

327); also 'protectores lateris divini' {ib. III. 1805, an inscription of the

year A.D. 280).

'

A
').

soldier so serving
{ib.
III.

tioned under Gallienus A.D. 267, C.I.L. in. 3424. Spartianus {Vit. Carac.) writes 5 cum protectoribus ', and
'

was said 'protegere'

deinde protexit

6194
also

We

7 'inter protectores suos',

read

of the 'protectoria dignitas' being be-

stowed on veterans {Cod. Just.

xii.

speaking but perhaps he was unconsciously attributing to a former age an institution with which he was
of Caracalla
;

47. 2); and altogether the 'protectores' were treated with the highest

familiar in his
8.

own

time.
p. 380.
'

'Pijytov]

See above,

honour {Cod. Just.

xii. 17.

1,2).

The

9.

v7ra>7ridovTes~\

oftft?'essing,

mal-

career of such a person is sketched out in C. I. L. III. 371 'militavit in vexillatione Fesianesa annis xxiii,

treating' j comp. 1 Cor. ix. 27, where there is the same v. 1. vttottU^cd, as here. See Lobeck Phryn. p. 461.

322

500

MARTYRDOM OF
TOV
7TOV

S.

IGNATIUS.

[i

opyas, dXX' dvrjKecrTOis Kal dvrjXeecriv 6(b6aXfio'is epe6Xl($OV

ayiOV,

COS

Kal

CLUtSs

eV

67TLG'TOXrj
e h p
i

fJiapTVpei

MAyoa

Xeyoov 'And Zypi&c Meypi 'Pcomhc Aia rnc kai GaAacchc [AroMeNOc], e
A 6
k a
i

o-

n A e A e;

M6N0C

A K A o
t

nA

p A

C,

fT

N C

6ICI
x 6

CTp&TIWTIKON
'

ct?4>oc* TA I.
'

eyepreTOYMGNOi
'

P Y c

tinoneV

II.
*

AirapavTes ovv

e/c

Priylov

irapayivovTai

ty\ Poo \iv) .

avrou.
Trapovcrris
'

Kal Trpoo'rjveyKai/ rw avTOKparopt ttjv ctcpi^iv Kal eKeXevcrev 6 avTOKpaToop eKjayjdrivai avTOV, Kal Trjs (rvyKXtiTOV, Kal
6
Tt]V
<pr}criv

7rpos

avrov

Cv

el

lyvaTios
;

'AvTio^eoov

7toXlv

dvacrTarov

7roir\cras

afc

Kal eU aKoas e/xa? eXdeiv otl iracrav ty\v

iXXrjvicrfJLOv eis

Cvpiav iierefiaXes airo tov

'

aviarfjiov,
i

lyvctTios e'nrev
P;
;

&6e,
V.

fiacriXeu,

tov xp i(TTL ~ oios T n\xr\v

av7)Kt(TTOLs] dvLK^(TTOLS

dvet/ce<xrcHS

L; impadentibus

(dvaid^atv or perhaps a

paraphrase of dvrjKeaTois)

cltoktois

The

clause stands crudelibus oculis et

manibus

(1.

dvaiMaiv V.
6r]pio[Aaxu]

dvrjXeecriv] dvCKeecnv LP; immisericordibus C; immanibusf) in B. For B see the previous note. 3 /j-aprvpel] LPCB; ypdcpei V.

PB;

drjpiofiaxuv

LV;

dub. C.
6-r)pi.op:ax<j}v);

cryop.ej'os]

change necessitated by the previous

drjpiopuixw. .ayo/j.evos

om.

PB

(with

V; rfx^V ^ow. 5).

5 o'lrivks

1'

(a

For

has

iter facio (or faciens)

cumferis.

etcrt]

[C]; o'irivh

ecrrt

L;

5 eVrtj/

PB

(after

Rom.

5).

arparLioTLKov oTt0oy]

LP;
6 71-

CTpaTLwriKov rdy/xa
poprat]

(after 7?(?w. 5); militaris aistodia

B;

milites C.

LVCB;

eyevovro
txt

P.

'A7ra/)a^Tes]

/mfey B.

'P^tov]

PV;

add.

toj' 07101'

L;
10

dpaures V; /<?/add. top SLkcliov C; add. beatum 9 atrroe/ce'Xei'cre

LP;

ignathim [B].
Kparopt] txt
11
txt
/cat

7rapa7iVoj>rat]
;

LV

irapeyevovro P[C].
e/ceAeucrei']

CB

add. Tpaiai'tp

LPV.
deote L.

LP;

V.

PV[M]; om. LB; al. C. aepeadai PVC[B]A; add. rou

pri]

cprjaiv]

P;
L.

<pt](ri

LV.
e><xy]

13

iroL-rjaas]

def. B.

14 Suptai'] 16
/cat ere]

PVCBA;

dz'aroXTji'
oto'y

15

VCA; Vwv LP; rj/arju] PV

;

et'p,t

L.

here PV[A]; before

re L[B].

pLeraaTTJcrai...

Kal irpocrayayelv]

L;

aera/3aXeti'.../cat irpoa ay ay eiv

fieraaTrjcras... irpoaay ay eTv

V;

2.

ev eVioTo\?7]
5.

The

reference

is

to

Rom.

gist

6. This word seems to ortcpos'] have been substituted by the author

himself for rdyfia of Ignatius. The expression o-rparicort/coy artcpos occurs

Euseb. Mart. Pal. 4. Our hagioloshows himself a diligent reader of Eusebius. 12. dvaararov 7rot7;'cras] Acts xvii. 6 ol rrjv oIkoviacvtjv dvao-TaTccxravTes
ovtoi Kal evddhe napeta-iv.

n]

ROMAN
ere fieracTTricrai

ACTS.

50 1

Kal

diro Trjs eihcoAoAaTpelas Kal irpoara-

yayeiv tw tcov oXoov Oea

crTtjcrai

XpicrToi) irapaKal Icr^vpoTepav croi KaTctcrTrjcrca Tr\v dp^r\v. Tpa'iavos eiirev' Gl /3ov\L julol %apLTas KaTadecrdai kcu
ifjioT^

Kal <pi\ov

ev toTs
yvoojutj^

(plAois KaTapid/ULela'daL,
deols, Kal
crvv

lueTaTidejuevos Trjs
ecrr]

Taurus dvorov toIs

Aids
Kal

dp^iepevs tov
'lyvarios
jurj

fieyaXov
elirev'

fiacriXevcreis

6/uloi.

Xdpiras
yjsW)(r}v,

SeT irape^eiv^

fiaaiAev, Tas
eis

/3Aa-

7TTOvcras
)

ov ras dirayovcras
crov,
Kplvco'

aiwviov KoAacriv.
StSovai
/uloi,

Tas

7rayyeAias ovSevos Aoyov dias

ctkco

$e

as

67n]yy6i\co

oi/re

yap

6eoTs ois ov yivu)-

AaTpeuco, oirre
fiacriAeias
i,

6 Zevs 6 cros tls ecTiv eTna-Tafiai,

icbiejmar
A
N

ovt
C

kog-julk^

ti

r^p w

(J)

a h e hA
C.

MA

AN

TON
B;

KOCMON

K p A H C CO

THN

avertere
cbrd]

.et

introducere

convertere...et offerre

A; converterc.ad offerendum
;

PV; om.
L;
;

L.
S
;

eldooXoXarpeias]

Vhs

et'SaAoXarpi'as P.

17 r&v

oXoju]

LPVBAC

om. C m

TrapaarrjcraL /cat...KaTacrT^crat] 7rapacrr?)craj...

Karaarijaac
...facere

7roi.rjaas...KaTacrT7]<xaL

P;

/caracrr^crat Kal...iroL7JcraL
is

V;

constiUiere ac

facerc.ut corrobord C.

deficient in the

first

clause and has consiiaoi]

:

tuere in the second.

BA;

aov

VC.
V.

18 laxvporepav] LP; lo-xvpuripav V. 20 Karapt-dixeladai] PV; avvapcd/jieladai LC [?]

fieraTidefievos rrjs yvdofx-qs TavTi){\

LP

connumerari

B; aestimari A.
defievos T?y yvufxrjv

LP[A] comp. [M]; peraTiThe demonstrative pronoun appears in CB, but whether
is

they had the gen. or accus.

<n\eO]

doubtful.

23

Set]
;

PVCBA
om. A.

drj

L.

p?a-

LP;

(3acnXevs

V.

24 ^uxv"]

LPVCB

aluviov]

L; aluviav P; r^p aiwviov V. Zeus 6 abs LPC; def. A.

27 Aarpetfw]
rt's]

^J quidem,
C;
ei)s

nunc C s )... cujus-modi

6(pe\r]drjcrofAa.i

sit (ei)s 6 aos,

oaris?)

V; sacrifico B; Xarpevaoj quern dicis {zeus istequem dicis oo-rts L; 6 feus ootis V; ra28
lucrabor
dxpeXr)dri<Tou.ai]

mazdum omnino, quisnam

L;
6<pe\os

A; jovem, quis sit B. d'qaojxaL V; prodest mihi B;

sit
.

AC.
;

29

roi'

Kodfxov oXov]

LP;

oW

t6^ koc/xov

V; mundum toium [A]C S

;

totum

mundum B;
/cep-

/&#

mundum

totum
;

Cm

The

5?7<rw T7j^ 5e]

LV

lucrer et

BA

order differs in the different evangelists. dub. C. Kepdrjcras tt\v P

ray p;i) fiXcurTovaas K.r.A.] See 23. Mart. Polyc. IO o eiayp,e#a yap dpX a ^s Kal etjovcriais vtto Qcov TTayu.ex

Rom. 6
tov

ovSeV

pie

(oc^eXijaei

Koo~p.ov

ovde

at
lb.

ftao-iXelai

ra Tripara tov

alcovos tovtov,

and

v ^ v p-avdavco

vats

Tip,T\v

koto,

to

npoo-rjicov,

ttjis

p,rj

8e8ep.evos p.r)deu iiridvfielp

p.a,Taiov\.

[^Koa-piKov

rj

j3\dnTovaav
28.

/)/aSs,

aTrovepeiv.

See above,

p. 3$I.

ovt

(3ao-iXeias k.t.X.]

Comp.

t'l

yap

(o(peXT]6r]o-op.ai]

Taken from

502
y
Y X " n

MARTYRDOM OF
M Y

S.

IGNATIUS.
enrev
'

["

zhmio)96o;

Tpa'iavos

Gof/cas

jjlol

aicr6r](r6cos e/itfppovos

dfjioipos

eivai, $ia

tovto epeuTehi/me

Veis (Jlov tcls

7rayyeAias.
aiKicus

bdev, eav ek dyavaKTrjcriv

ore
Tifj.L0pt]o~OfJLai,

dyaytjs, Travail
ctvrjKOOV,

ov

jjlovov

w
i

Kal ws dyapicrTOv Kal ws ov 7rei86fJLvov 'lyvaTios iepas o~vyK\t]TOv SoyjuaTi Kal dvovra [0Os]. riolei to Sokovv croi, (iacriXev, iyco eiTrev" yap ov 6vco.

dWa

OVT6 ydp 7TVp OVT6 0~TavpOS OVT6

dcpaipecTLS
fieXcov
ireiorovo'iv
/me

6r]pi(i)V

OvfJLOS

OVT6

dTroarTr\vai

diro

Qeov

fyfjuwdCb]
ifX(ppovov

PVC

diroX^aas

LP

(?),

in

r}fj.eiiod<2 (sic) L; perdam BA. which the edd. have acquiesced.

i ^/xcppovos]

oid tovto]

VC
1.

Kal
,-,

ota tovto
hilas)

LPBA.

eevTeXieii]

LP

e^eoTeXi^eis (sic)
;

aunullas

(v.
,

anni-

('

legisse videtur e^ovdevLfci-''

Zahn)

contemnis A.

The word in C m lycoum,

vituperare, contumeliis afficere, is a rendering of ei-ovdevovv, Job xxx. i, but would stand quite well for e^evTeXi^etv. 3 eav] dv here, P; eav before els, V; om. L; si A; dub. C; def. B. 4 dydyrjs] PV; tryets L. Tiywwp^o-o/zcu] ; TLfxwplaaadaL (sic) L (necessitated by the previous &yeis for eav dydygs) dub. C

PVA

def. B.

5 ws ov]

in

CAB.

6
;

LP 86y/iaTi] LPB
;

/mr)

(om. ws) V.

There
;

(senatusconsulto)

nothing corresponding to 86yfiaai C; decretis A; om. V.

is

cos

Bvovto] L[B]

ov dvovTa

PVC[A].
;

easy by a clerical oversight

deoh]

LPCBA;

om. V.

It

or insertion [OT]0T- would be might have been inserted to avoid ambiguity. should perhaps be omitted notwithstanding this weight or
it

The omission

Matt. xvi. 26.

this

See Rom. 6, where passage from the Gospel is ink.t.A.]

8eiKvvcnv' iv 8e

tt\ ~M.eo~oTroTap.ia icelvTai

"HXios
iv

p.ev tis iv"h.Tpois, "2eXijvr} de tis

'\Epp.i]s

terpolated. 8. ovre yap nvp

Kappais,

ev

Alyv-TTco
,

tis

Adapted

from Rom.
IO.

5.

avOpozTros, "ApT]s iv QpaKrj, Aqbpo8iTT) iv Kv-rpcp, Ao-kXtjttios iv 'Emdavpco,

k.t.X.
;

See yap tov vvv K.r.A.] PolyC. Phil. 9 ov yap tov vvv rjyanrjaav alcova, aXXa tov virep t]pa>v duoBavovTa Ka\ 81 i]p.as vtto tov Qeov dvao~TavTa. For the first part of the sentence see
ov

comp.

v. 23,

Clem. Recogn.
follows

x.

24.

The passage which

in

also 2
alava,

Tim.

iv.

and

for

IO dyanrjaas tov vvv the second Ps-Ign.

CrjTtd

our martyrologist has many close resemblances to the Protrepticon of Clement of Alexandria. Ultimately it may have been derived from the
arch-rationalist

Euhemerus

himself,
i.

Rom. 6

eKelvov

tov

virep T]p,o3v

aTTo&avovTa Kal dvacrTavTa.

6Y olnovo/ALav] 15. with the note.

17.

See Ephes.
k.t.X.]

18,

avTLKa
vi.

yoiiv

Comp.

Clem. Hotn.
tos

21 ovtois TeXevTrjaav-

42 informs us 'Ab Euhemero et mortes et sepulturae demonstrantur deorum. So likewise Lactant. Epit. 13 'Euhemerus qui de sacris inscriptionibus veterum templorum et originem Jovis
5

since Cicero de Nat. Deor.

[tov Aic/i] tov TaCpov KpiJTes eVt-

et res gestas

omnemque progeniem

"]
3

ROMAN
OV ycxp TON
N

ACTS.

503
A
I

OUOVTOS.
V7Tp e/ULOV

fN

ATAnW

00 N A,

d\\a TOV

diroQavovTa
'

kcli

dvacTavra
elrrev
Se
7rco<s

Xpicrrov.

III.

(ruyKXrjTOs
9

'H/ueh oi^afiev
<prjs,

on

01

deol

dOdvaroi elaiv
;

crv

'lyvaTte, otl 6
i/uos

XpicrTOS diredavev
>

'lyvarios eiirev

Kvptos,

el

teal

ct7re6avei',
s

Si
r

oiKOvoiuiav
01 Se

Tivd direQavev^

dWd

Sia

Tpiujv

tj/uiepiau
y

aveo~Tti'

v/uerepoi deol diredavov fiev

ws QvY\TOi
of authority.

ovk tjyepdrjcai/ Se.

7 etirev]

avTiKa yovv
L.

Zei)s juev ev

PV

elTre

ov 6i>w] txt

PVCA

{sacri-

ficabo)\ pnef. diis

.

8 cravpos] LPVC S AB; B; add. ov8e irpoaKwu Saipoaiv L. 9 Teiaovcnv] P; Treiaojcn L; persuadent B possunt persuadtre TewTpoc C m 1 1 A praevalebunt C (translating d7rocrT?7i'cu as if d7TO0~r7?crcu) ttoiovctiv V. /cat avaaravTa] VCA; om. P ; ^ ^z* a deo resuscitatus est B ; /cat 777 rptr^ rjpepa
;

avacravTa L.
add. qui deus
n)?'

13 96^]
est

LPCAB

tyrjs

V.

C.

15 cV oUovopiav rivd]

PAB

14 &w46avev] cV oUovoplav

LPVAB V dtd
;

secundum (Kara) oeconomiam propter ; dwedavev, d\Xd 8td rptuv i]pep<2v av4<rmj] V, and so substantially AB (but they both omit the previous el kclI diredavev), comp. [M] diridavev (alone) L; resurrexit tertio die C; Si ijpepiav rpiuv ird\iv dvecrrr] (alone)
awTTjpiav rjpQv eKovaiws L,

comp. [M]

nostram salutem C.

P.
lit

17 ^yip9 v <xav 8i] txt

sciatis

LPCBA
quia

add. us deol V.
;

avrUa yovv]

PV

quod manifestum

est,

idem utique (avrbs yovv?) A; dpkei L.

collegit

item

ceterorum
actus,

deorum
imperia,

this

tomb
Epit.

of Zeus

at

Gnossus was

parentes,
:

patrias,

ZAN KPONOY
tius

according to Lactan-

obitus, sepulcra etiam persecutus est quam historiam vertit Ennius

Euhemerus
said

13, on the authority of as reproduced by Ennius

1 1 ).

in

Latinam' (comp. Div. Inst. i. 11). His work was doubtless a rich storehouse of materials ready to hand for

(comp. Div. lust. i.

Pythagoras

is

by Porphyry (Vz't. Pyth. 17) to have written on the tomb some verses
{eniypappa enexdpatev enl
rco
TcKpco),

the Christian apologists (comp. e.g. Clem. Alex. Protr. 2, p. 20, Minuc. Octav. 21).
Zei/s

which began
Aia
(1.

2<5e

Oavoav Kelrai

Zav ov

kikXtJo-kovo-iv.

Hence Chrysostom

pev

k.t.A.]

Callim.

Hymn, ad
yap

c.)

Jov. 8 sq
rd(pov,

Kprjres del yj/evcrai' <al

the

tomb

gives the actual inscription on as 'Evravda Zav Kelrai ov

co dva, o~e1o Kpr/res ireKrgvavro, <tv S' ov Saves (with Spanheim's

Aia
p.

KiKk-qo-Kovo-i.

See HoeckA'ra'tf
p.

ill.

335 sq (comp.

297

sq).

Comp.

note), a

Suppl.
p. 32,

30,

passage quoted by Athenag. by Clem. Alex. Prot?\

c.

and by Orig.

Cels.

iii.

43,

and

alluded to by Tatian ad Graec. 27. Chrysostom Horn, in Ep. ad Tit. 3 {Op. xi. p. 744) ascribes these verses
to

mockery of Lucian Tinton de Sacrif. 10. This was a commonplace of apologists and others in their attacks upon the pagan
also the
6,

Epimenides.

The

inscription on

e.g. Cle?n. Horn. 11. cc, Clem. Recogn. I.e., Athenag. I.e., Tatian I.e., Theoph. ad Autol. i.

mythology;

504
KprjTrj

MARTYRDOM OF
'

S.

IGNATIUS.
Se

[m
ev

Te6a7rrai,

A<TK\r\7nos

Kepavvo(So\t]6eh

Kvvocrovpr], 'AcppoSiTrj ev flacpco /uera Kivupov Te6ct7rTcti 9

*

HpCtK\ijs 7TVpi CtVriAcOTai.

TOLOVTCOV

yap
P P
;

TL/ULOOpLCOV Cl^LOL

5]

Kepavpy

f3\r]dels

PLCBM V

om. VA.

KepavpofioXridels]
i KvPoao6prj]

Kepavvuj3o\r]dels (sic)
Koipodvprj
;

(comp. M).
;

L;

Kvdrjprj

Keno-e-OTpoc C s O.-.-e-OTpHC C m (the word being mutilated) cithaerone (v. 1. Ild^w] LPVBMC S papho cypri A; rd0oj cithero) B; kitheron monte bocotiae A. Cm Ktwpov] V; Kvv-qpovV; KTTiiHpoc C s /ci/yoou L; cennis (iiJKHrmoc) Cm
;
. ;

cyrene {secundum alios-, venatore) A; venatore ( = KVPi]yod) B. add. in alio iterum loco etc. A. ; add. /yn? B 7<xp]

3 aV^Xwrai]

LPVC

PVC

igitur

ii. 3, Clem. Alex. Protr. 2 (p. 32), Minuc. Octav. 21, Tertull. y4/<?/. 25,

10,

Travels in the Morea

I.

p.
;

178,

Boeckh

C.

I.

G.

I.

p.

609

or

it

rtdf Afatf.

etc. 2,

Cyprian (2^ /afo/tf Firm. Matern. 7, Arnob. adv.

ii.

17,

may have been

the

Cynosura of

Gent.
etc.

iv.

14,

25,

Lactant.
iii.

11.

cc.,

Arcadia, as Curtius (Peloponnesos I. p. 391 sq) with some reason sup-

Euseb. Praep. Ev. ii. 2. 48, So too Orac. Sibyll.

Kpr]Trj KavxVH-

10. 21,

viii.

48

a>v

Tacpovs

f)

dva/xopos eei

There can be no doubt but poses. that the right word is preserved by The ultimate Latin and ArmeP.
nian reading 'Cithaerone'
is

(a passage quoted by Lactant. Div. hist. i. 11), where the Sibyllist in-

an

at-

tempt
out

cludes

Cronos and Rhea. Celsus complained of the treatment of this myth by the Christians Orig. c. Cels.
;

get an intelligible name of a mutilation or corruption

to to

KyOHpH or KyGHpco,
readings of

which the

iii.

T<tiv

irep\ i]p,a>v oti KarayeXcop-ev 7rpocrKvvovvT(ov tov Aia, inel rdcpos avTov iv Kpi]T?] be'iKwrai, /ecu ovdiv

43 Xeyet

point, but no tradition placed the death or burial of As revEsculapius on Cithaeron.

LV

tjttov orefiop.ev tov goto tov Tacpov, ovk elboTes 7ra>s Kai kclOo Kprjres to toiovto
TTotovo-iv.

gards the termination, I have retained that which alone the authorities but in the parallel support here
;

Origen
Kvvoaovpr)]

controverts
Cic.

his

passages
2.

it is

-pis -pidos, or -pa -pcov.

tropological explanation of the story.

1.

p,Ta

Kivvpov]

Cinyras

held

iv

de

Nat.

iii. 22 'Is [i.e. 'Aesculapius secundus', for he mentions three], fulmine percussus, dicitur humatus

Deor.

the foremost place in Cyprian legend. The myths respecting him are mi-

nutely investigated in Engel's

II.

Kypros
p.

p.

94 sq (comp.
story

ib.

I.

203

esse Cynosuris': comp. Clem. Alex. Protr. 2 (p. 26) ovtos p.iv ovv [6
'AaKiXri nios] Kerrcu Kepavveodels

The The main

sq).

iv toIs

Kvvocrovpldos opiois, Lactant. Epit. 8 'Cynosuris, ut Cicero ait, sepultus,

was variously told. points however are these. Cinyras was the founder of Cyprian civilisation and the institutor of the
worship of the Paphian Aphrodite ; he was the ancestor of the Paphian priests, the Cinyradse; he was the beloved of the goddess herself; he met with a violent death; and he

cum

esset ictu

fulminis interemtus'

(comp. Div. Inst. i. 10). The place intended was perhaps the Spartan

Cynosura, on which see Midler Dorians 11. p. 48 (Eng. Trans.), Leake

was buried

in the sanctuary of Aphro-

Ill]

ROMAN

ACTS.

505

vjucov rjcrav 01 deoi,

5

Kctl

dvdpajTrcov
kcli

eaTavpcodr]
fj.LV

iwel dicpaTeis kcii kukottolol [u7rfjpyov\ Se iijuerepos Kvptos, el kcu (pdopeh' 6 diredavev, dXK 'eSet^ev rrjv eavTOv dvva-

dvauTCL^

etc

veKpwv kcu tous dveXovTas uvtov

4 vjxwv] here, erant ;
(but

$1

ct

om.

LC m

LP
;

after deoi,

V.

itrel]

LV
;

iireidri

P.

virrjpxop]
/ca/a'as]

LV; sunt C

fuerunt

om. P.

5 6 5e Tj/xerepos...

ipydrac

LPCBA

contains also

much

additional matter)

om.

(obviously owing to the recurrence of 6 5e PBC S A; add. e/cowricos LC m def. V.

;

7]p.repos Kvpios).

6 diridavev] txt

d\X' edei^ev ttjv eavrou 5vvap.iv]

d\Xd

ttjv

iavrou Zvvap.iv ^det^ev L.

dite,

where also the remains of his descendants lay. On this last point see Clem. Alex. Protr. 3 (p. 40) TLtoSe
rcov
6

The tomb however

Clem. Horn.
x.
v.

is

mentioned in
vi.

23,

21,

Clem.

Recogn.

24,

Xepalos
npcorco

rov

'

'A-y'T)

a dp^ov

iv

rco

irepi

rov

QiXoTvdropa

iv

TLacpco Aeyei iv ra> rrjs 'Afppodirrjs lepco

of Csesarius reference in the Recognitions, Dial. ii. Resp. 102 iv KvTrpo) tt)v Kinrpiv Konpco
"

the passage corresponding to the

in

and

Kivvpav re Kat tovs Kivvpov dnoyovovs So too Arnob. adv. KeKrjdevoSai.

fact
vi. 6, who mentions the same on the same authority of Ptolemy, and obviously copies Clement. The

Gent.

&p4 K H Ap-qv rov rrjs dpas irrcowpov, where he makes merry with the names. [The only
iv rd(pa> Keipivrjv, iv 8e

Christian apologists, in their attacks

reference given in Engel (11. p. 75) is Klemens v. Alex. Recognit. B. 13. Kap. 24 'Acppodirrji 6 rd(po? deitcvvrat.
'

on pagan mythology, frequently allude to the love of Aphrodite for Cinyras and represent her as a harlot whom he deified Clem. Alex. Protr.
;

iv Udcpcp.

ble to

It would hardly be possicrowd more blunders into a

single reference.

The quotation

is

2 (p 5) oKvnpios 6

vr)0~ia>TT]s

Kivvpas---

ra nep\

ttjv 'Acppodirrjv
rjp-ipq.

p.a)(\avTa opyta
TokpLrjaas,

i< vvktus

7rapa8ovvai

<pCkoTip.ovp.evos deidaai. Tropvrjv noXtTida

taken from the Metaphrast's Martyr, /gnat. 7 (and therefore derived ultimately from our martyrologist) and appears in Cotelier's note as an illustration of the statement in Clem.

(comp.
Gent.

ib.

pp. 13, 29), Arnob. adv.

'

iv.

25

cujus

nomen

Quis rege a Cyprio, Cinyras est, ditatam

With Clement of Recogn. x. 24. Alexandria it has not any, even the remotest connexion.] I do not find
any references given from classical writers, which mention this tomb of
Aphrodite. The reading Kvvrjyov is apparently an emendation or a further corruption of Kwypov, itself corrupted by itacism from Kivvpov ; but it seems to be intended for Adonis. Though in one form of the legend Adonis was the son of Cinyras, yet
I am aware) he was never represented as buried in Paphos.

meretricuiam Venerem divorum in numeroconsecratam...prodidit?' (comp. ib. v. 19), Firm. Matern. 10 'Audio

Cinyram Cyprium templum meretrici donasse etc.', and Praep. Ev. ii. 3. 14, 15, who Clement of Alexandria as
cited.

amicae
Euseb.
quotes

above

apologists do not generally speak of the death or burial of the goddess, but are content to refer

The

(so far as

to her being

wounded by Diomed.

5o6
VfJLLOV

MARTYRDOM OF
TLfALOpt]<TafJLVOS'
KCLL

S.

IGNATIUS.
JJL6V

[in

ol

VfJLTepOL

06OL

(XTT

avTOv

hiKr]V

ei(T67rpa")(6ricrav

cos

epyaTcti

kcckIccs,

r\jJL6Tpos
Trovripiiov

orapica Kvpios dvrjpedrj dvOptcTrcov ov (pepovTcov avTOv tovs iAey/uiovs, Trdcrav /uei/
c5e

kcltcl

vtto

evepyeciav 7rapecrxtiKU)s, d^apKTrrjdek

Tpa'iavos ei7rev

vtto ccttlcttvov.

Gyco

croi

Trapaivw kkXivcu top 6ava-

tov

kcll

irpoa^pafjieLV tv\ far).

/ulol,

irapaLveis

(5aarihev

lyvaTLOS 6L7rev KclAlos (pevyco yap tov alccviov 6dvct~

far}.

tov

teal

7rpoo"(pevyco

Trj

alccvLto

Tpa'Lavos elirev
LP;
iracrav

4 e\eyp.oh]

eXiyxovs

LV.
irapaiveTs
;

irdcrav p.ev...dxapi-crT7]9els 5e]

.../cat dxapi-<TT7]9els

V;

al.
;

CAB.
V.
<piyu
;

6 vol]

LV

<re

P.

8 Trapcuveis
;

fxoi]

irapatveis fie

fxoi

^aacXev]
(?).

LP

/SacrtXeu
;

V[C][B]
dvdpcowL-

[A].
vov P.

0e^ya;]

LPCA

VB

<d&iov\

LVCAB
;

curro ad A',
5e
/ecu]

al.

9 irpoacpevyw] PV wpocrTpex^ B. io efoiv] LP ; elal Vs.

L
;

festino in
el-rev]

Cs
;

festino ire in

Cm
i]

PV
;

el-re

L.

n
12

ovtco

similiter ante?n et
;

<b<ravTtos teal

ovtws
;

def.

CA.
0e\eis]

de

aiwvios]

PV
[iev

r\

8e dtdios L.

14 dfxeivcov]

Vs

dixeivw

LP.

V; om.

10.

7Tp6cr<aipos

k.t.A.]

See

i.

the interpolated text of Pom. 3, where the words of 2 Cor. iv. 18 are intro-

43,

10 (comp. Epit. i. 8), Arnob. v. 41, Clem. Alex. Protr. 2 (p. 29).
(1.

Arnobius

c.)

deals with the alle-

duced.
15.

tw

deKcirpets k.t.X.]
II. v.

For the
rXrj

gorical interpretation which heathen apologists put upon the story.

16.
tg> 7re7re8rjp.epco k.t.X.]
'

allusion see Horn.

385 sq

to the

pep

''Apr]s,

ore

piv 'Q,ros

Kparepos r

'Ecpiakrrjs, 7valdes 'AXcorjos, bfjcrav Kpa-

blacksmith with the crippled feet.'' The reference is to the common

story

repco iv\ 8eap.(p, ^aX/ceo) 5' iv nepc'ipoi de-

of
to

Hephaestos, as told from

i.

dero TpLcrKaideKa pfjvas, Firm. Mat. 12 'Oti et Erialtae edicto Mars...ferrea

Homer
sions

(//.

590 sq) onward.

of this

Allu-

the lameness

god

catenarum vincla

sustinuit', Tertull.
'

Apol. 14 'Martem tredecim mensibus

in vinculis paene consumptum (comp.

cause in Christian apologists appear in Tatian ad Graec. 8, Theoph. ad Auto I. i. 3, Minuc. Octav.
its

and

our martyro10). logist adds hia poi^eiav, he apparently confuses this binding of Ares by the Aloidas with the other binding of
i.

ad Nat.

When

22,

Firm. Matern. 12, Arnob. iv. 24, Clem. Alex. Protr. 2 (p. 25). For

this sense of Treirehrjpevos,

'maimed,
435
irk-

crippled', see Horn.

6770-6

//. xiii.

the

same god by Hephaestos, as told The also by Homer Od. viii. 295 sq.
;

adultery of Ares with Aphrodite is a frequent topic of the apologists Tatian ad Graec. 34, Athenag. Suppl. 21, Minuc. Oct. 23, Firm. Matern. 12,

(comp. iv. 5 1 7). xaXKel] Hephaestos is so called in Horn. //. xv. 309. Again in Od. viii. 273 he goes to his smithy (ftrj p
'
'

he (paidipa yvla

'ipev

eh

^aXfcecofa).

val at Athens
also Tertull.

Cypr. adDonat.

8,

Lactant. Div. Inst.

So too his festiwas called ^aX^eta. See ad Nat. 10 In Vulcano

'

i.

Ill]

ROMAN
elclu 6dvaroi
;

ACTS.
%

507

:o

Kai woaoL

'lyvaTios el7rev

Auo, 6
>/

jueu
/ueu

Trpo&Kaipos, 6 de aicovios'

ovtoo Se Kai <^wai $uo,

eiwev'

Tpa'iavos oALyoxpovios, r] Se aicovios. eKKXivov ov yap Tofc deols Kai rck Ti/uiwpias
'

Qucrov
Trjs

el cri

yepovcrlas
1

dju.eivoov.

lyvaTios

elirev'

Ho'iois 6eo7s

6eAei,s

6vcroo

tw
rj

SeKarpeTs
too

\XY\va^ Sid fioi^eiav ev itiQoo

KaTEipr\

yQkvTi\
too

7T67re^y]fJievco

Tas

fiacreis

^aA/ce?;

too
;

Kat virb yuvaiicos vucrjuevTi da-TO^rjcrai/TL Trjs fjLavTiKrjs

fj

vtto TiTavoov %La<T7roofJLVop

15 deKarpeh]

dvhpoyvvop
C

rj

toIs

Ta
5e/ca-

LPCAB.
rpets iirjvas.

PV

8eKa Kai rpeTs L.

omits the words

ferrario

* 1?

LPV

16 x a ^ Ke ^ a ^ r/caretpx^eVn] V; KaOeipxOevri LP. aeneis vinculis (but he seems to have omitted 17, and
;

perhaps some other words, and thus to have referred vious clause) ; dub. B (who omits many words, perhaps
K-rjdevTi]

%aX/ca; to

Ares in the pre17

vlrj

this included).
;

PV;

i]TT7]6evTL

L.

18
if

5ia(Tircopevu)]

PV

diaairopevcp L.

For

8iaaTrupev$ AB translate as agrees with the Greek MSS.

ry

virb T.

they had read

rr}s virb T.

5t.a<nrtopej>ris.

faber ferri consecratur.'

There can be no doubt that the Coptic has preserved

brass
the
correct

[Justin] Or.

ad

Graec. 2 6

Arjrotdrjs,

reading.
'

The

pavnKrjv irrayyeiXdpevos, eavrov rjXeytjev otl l/^ei/'Serat' Adcpvrjv e'i'a>ei>, tjv ov

KareXafie, Kai rco
pevco avrov ?]

text of the
',

Greek MSS,

chained with

does not suit the legend.

epopevat avrov [e'peoAlaKidr] dprjvKevovri rbv

rco aarox^o-avTi k.t.A.] Apollo, who did not foresee the death of Hya-

avrov Bdvarov ovk epavrevaaro, Clem. Alex. Protr. 2 (p. 27) AaCpvrj yap iiCptrye

cinthus
ally,

whom

he killed unintentionslave to his love for

povq Kai rbv pdvriv Kai

'

rrjv

(pdopdv,

and was a

Daphne who escaped his embraces. The reference is explained by parallel

Firm. Matern. 12 Dafnen divinans deus nee invenire potuit nee stuprare.'
18.
ra> vtto Tirdvcov k.t.A. 1
t

passages in the apologists

Graec. 8 inaLvco
CLKpaariav
ere
viiv,

Tatian
Ad(pvq'
vlkx]-

i.e.

Dio-

...

ad
tt)v

(6

nysus

comp. Diod.

Sic.

iii.

61 rbv

rov

AnoXXcovos
ttjv

cracra

rjXey^as avrov
-

pavriK^v,

deov [Ai6vvo-ov\ eK Albs Kai Arjprjrpos reKvoddevra biao-TTao-6f]vai pev virb rcov
Tirdvcov.
rcov

on

pr)

TX vr) s ^ K
Karr)(36Xos

rrpoyvovs ra 7repl ere rrjs avrov <& vaT0 AeyeVco pot vvv 6
ttcos

ndXiv

5'

virb

rrjs

Ar/pi^po?

'Ya.Kt.v6ov

Ste^prjcraTo

peXwv crvvappoaBevroiv K.r.X, (with comp. ib. v. 75 Wesseling's note)

;

Zecpvpos k.t.a. (comp.z'.i9),Athenag. Sltppl. 21 co pdvTL Kai crocpe Kai rrpoeiScoy rols aXXois ra ecropeva, ovk ipavrevao) rov ipatpevov rbv (povov, dXXd Kai KTivas avToxeipl rbv cpiXov, Theoph.

diaan-copevov vtto r<av Tirdvoov,

Pausan.
2

vii.

18.

4, viii.

37. 5.

and see For

Christian writers see Clem. Horn. vi. rbv Aiovvaov ...ov vtto Tiravaiv eo-irapdxdai Xiyovaiv, Clem. Recogn. x.

ad Airtol.

i. 9 A7r<')XXoova...Tfjs Aa(pvr]s epcovra Kalrov'YaKivdov popov dyvoovvra

20 'Persephonae...ex qua Dionysum

genuit, qui a Titanis discerptus
est,'

5o8
'l\iou
deiariv
;

MARTYRDOM OF
olKohofjL^oracriv
t]

S.

IGNATIUS. tov
luuardov

[hi

Teiyt]

kcli

airouTepY]-

tolls tcl

dvhpcov epya
;

fjufjLOvixevaLS, tcz Se tcov

yvvaiKcov

epya

eKXadofxevais

aiSoujuai
julol^ovs,
kcli

Xeyeiv deous
ets

yorjTas

kcli kcll

(pdopeis ttcliZlov

kcli

derov

kcli

Tavpov
Xeyere,]
eirl

^pvaov

kcli

kvkvov

SpcxKOVTCL,

[ws upeTs
tivl,

/uLeTafiaXXo/uLevovs,

ovk

eV

dyadcv

dAV

hiaXvcrei

adcLi,

dXXorplcov ydfxtov ovs ^XP^ V p8e\i/TTtoutols v/uoov evyovTai ov^l he kclI TrpocrKwelv,
A; hAioc C s -e^ViOC C m
;

'IXtoi/J

yXlov

LP;

tov

77X101/

V;

def. B.
;

ot'/co-

do/xrjaaaip]

olKodop,r}o~ao~i

~LsV.

airo(JTeprjde1o-t.v] txt

Twv epyaadevTwv L.
Xpvcrbv]

/cat

Tavpov"]

LPVCsj

et

leonem (jaoiM for no^ii)

vfieh XeyeTe]

om. LP[B]C.

cjs

LPV

LPCB; ravpov C m om. [A][B]. om. CAB. 9 vpuv]

;

PVCA[B] airouTeprjddcn 5 KaL V; om. [A].

/cat

kvkvov]

VA

here,

LP;

before

Clem. Alex. Protr. 2

TeXeTrjs TToirjTrjs

(p. 15) ol

Tiraves

Alex. Protr. 2

(p.

30) Aaofiedovri

hiecriracrav eTL vr)Tria\ov ovtci, coy o r/ys

edr/Teve TLocreLdaiv Kai 'AttoXXcqv, KaOcurep

Opcfievs (prjaiv 6
is

klos k.t.X.,

where the story

19
;

Qpagiven
v.

at length (comp. id. p. vivo Tiravcou diaaircopievov)

naibiov

dxpelos oIkTT)s, p,r)8e eXevdepias 8r]7rov6ev 8vvr)9e\s Tv\eiv irapci tov npoTepov TOT KCU TO. 'iXlOU Tt^7J 8eO-7TOTOV'
dvcoKodopijaaTrjv Div. Inst. i. 10
t<x>
'

Arnob.

<&pvyi,

Lactant.

19 'ut occupatus puerilibus ludicris distractus ab Titanis Liber sit etc.'

dvbpoyvvtf]

Nonne

[Apollo]...

turpissime gregem pavit alienum, et

Suidas

'Avdpoyvvos.

muros

6 Al6w<tos k.t.X.

So Cosmas explains
;

avbpoyvvovs in Greg. Naz. as a reference to Bacchus see Greg. Naz. Op. IV. pp. 402,403 (ed.Migne). Comp.
also Porphyr. in Euseb. Praep.
iii.

Ev.

II.

1 1

o 8e Ai6vvcros...e(rTi 6rjXvp.oprrjv rrepl ttjv yevetriv to>v

Laomedonti exstruxit cum Neptuno mercede conductus, quae illi negari potuit impune etc.?', Laomedonti vero Minuc. Oct. 23 muros Neptunus instituit nee mercedem operis infelix structor accipit are repeated by (whose words
'
'

<pos,

ixrjvixov

He aKpobpvoiv appev66rp\vv 8vvap.1v. was also called dtpiopcpos, Diod. Sic.

The effeminacy of Bacchus is held up to scorn in [Justin] Orat. ad
iv. 5.

Cyprian Quod Idola etc. 2), Firm. Matern. 12 'Mercedem fabricatorum murorum Neptunus a superbo rege non recipit'. Sometimes the two are

Gent. 2

(p.
vi.

Arnob.

38) AlOVlHTOV TO OrjXvKOV, 12 'Liber membris cum

spoken of as e.g. Horn. //.

building
vii.

452

the walls, to eya> kcu

$01/30? 'A?toXAooi>

rjpto

Aaop.ebovTi tto-

mollibus et languoris feminei dissolutissimus laxitate', Firm. Matern. 7, 12, Clem. Horn. v. 15.

XLo-o-ap.ev adXr)o~avTe
viii.

(comp. Pind. 01.

31) ; but where the story is told at length (//. xxi. 442 sq), Poseidon

toU to. 'iXiov k.t.X.] The Laomedonteae perjuria Trojae,' when Poseidon and Apollo the builders were defrauded of their wages Clem.
' ;

is

represented as building the walls, while Apollo tends the cattle.

2. tcus to. avbpwv k.t.X.] Athene the warrior and Artemis the hunter ;

Ill]

ROMAN
yvvc/iKes,
'iva

ACTS.
vjjuv

509
(pvXapwcnv.
el-

ai

rr)v

cruHppocrvvriu

Tpa'iavos eiirev 'Gyoo croi irapatTio^ Trjs eU tovs deovs

pAa(T(pfiiuiLcis

yeyova,
ctol

/uri

aiKi^ofdevos

ere.

'lyvctTios

Trev'

Gipr\Ka

Kai

7ra\ai,

otl

eToljULco^

e^co

7rpo^
eireic^t]

iracrav
cr7rev$co
5

aiKiav
Trpos

Kai

iravToiov

Qclvcltov

TpoTrov,

tov Qeov.

IV.
Orjcrri.

Tpaiavos eiirev' irplv ovv Tradelv,

V.

Cav
(pelcrai

/uri

dverr]?,

/uLeTajueXt]-

creavTOu.
11 sing,

'\yvaTio<z

ttju <ra}(ppocnjv7]v,

10 deovs] twice in L.

aiKi^opevos]

LP;

cu'/a-

adpevos

V;

alKiaapevovs (or alKifapevovs) B.

The nom.

was read by CA.

;

12 vd\ai]

PVCBA;

7ra\ti'

Xe7w L.

roiuv Bavdrwv rpoirov L; tov V. 15 Bvays]

omnem mortem LP; Biurets V.

2 (p. 39)

13 iravToiov Bavdrov rpotrov] PVCA; vavB. 14 rbv\ txt LPCAB add. dddva16 <jeavTov~\ PV; gclvtov L.

comp. Justin Or. ad Grace.

didd^are
Adrjvav
ko\

versum, Jovis enim ista sunt numina

vestri', Firm. Matern. 12 'deus suus in cygno fallit, in tauro rapit, ludit in

Aprepiv to. tg>v yvvaiKcov epya kol Atovvcrov ra dvdpa>v.

The amours els derov k.t.A.] 4. and transformations of Zeus were a fertile theme of invective for Christian
writers in their attacks

ad

satyro etc.'; see likewise Tatian Oral, Graec. 10, Athenag. Sitppl. 20, 21,

upon paganis
I

ism.

The
v. 13,

fullest

list

in

Clem.

Horn.
ology,

from which
rrj

extract the

particulars referred to in our martyrAlyivrj

'AcrobTrov
rr\

Clem. Alex. Protr. 2 (p. 31), Tertull. ii. 13, Arnob. vii. 33, Lactant. Div. Inst. i. 11, Epit. 10, II, Euseb. Theoph. ii. 15, iii. 61, with the verses of Greg. Naz. Op. II. pp. 366, 456,

ad Nat.

irk^cna^ei

yevopevos aeros...Aavar)

Xpvcros eneppvt]
ovos
vikos
tjj

Axpict'ov KaXX taroi rrj Avkclrr)

ed. Caillau (see the commentary of Cosmas in Migne's ed. of Greg. Naz.

rjypi(>6r]
81a.

\wv...~Evpa>7rT)

&01-

ravpov
rfj

avvrj\dev...Nepecrei

Op. iv. pp. 404 sq, 580 sq). The passage of Homer (//. xiv. 315 sq), in which Zeus mentions his various

Qecrriov,
Tj

Kai

Ar)8a

vopia-deia-rj,

kvkvos
ttjv

XV V yevopevos Ekevrjv ereK-

vu>a-aTO...Uepa(p6vrjv avrbs ewvpcpevei Ovyarepa, avrbs 6poia>6e\s 8 pa<oi>ri

where J7 xv v is added by the author himself in ridicule comp. Clem. Re;

cogn.

See also the invective in Arnob. ad Nat. v. 20 sq.

x.

22.

So too
^AvTioTrr)

[Justin] Oral,

ad

Gent. 2
<a\

eV
tfv,

quoted by [Justin] Coh. ad (p. 3) and Athenag. Suppl. For the transformation into the 21. dragon, which marked the climax of tins god's turpitude, see esp. Clem. Ho?n. v. 14, Tatian Or. ad Graec. 10, Athenag. Suppl. v. 20, Clem. Alex. Protr. 2 (p. 14), Arnob. v. 21. The eagle is connected in Clem. Ho?n. v.
loves, is

Graec. 3

pev
K.a\

cos
7r

adrvpos,
E1/PC07777

Aavdrj

Xpvcros,
'

ravpos

enrepovro 8e napa Arjdq, Tertull. Apol. 21 squamatum aut cornutum aut

13 (quoted above) with JEgina, but other Christian writers associate it with the better known myth of

Ganymede.

plumatum amatorem,

in

aurum con-

5i
eiirev Gl
/mt]

MARTYRDOM OF
eiirev
'

S.

IGNATIUS.

[IV

eiroiovv o irpocreTCLTres. ecpeido/uriv ejuavTOv,

Tpctiavos

TaTs

/uloAv/Slctiv
'

aiKLcraade
juoi,

avTOv

tcl

juieTd<ppva.

Ijvcltios eiirev

CireTeivas
eiirev
ciAclti

fiacriAev,

tov eU Qeov irodov.

TrAevpas

Tpa'iavos
kcli

ToTs bvv^i ras

avTOv

KaTct^avctTe

dvaTpi^saTe.

'lyvctTios eiirev

'OAos
P.

/ulov

6 vovs irpos
2 fioKvpiffiv]

Qeov dvareTCLTai,
fio\opimv P fioKipiviv V. in christian C ad domi; ; ;

5]

LVC[A][B]; a

aiKicraade]

LP

ai/deare V.

4
To?s
6vvi;i\

els

Qeov]
;

VB

nion
Aart]

ev Kvpiip
;

LP.

LPVB

ferreis unguibus

AC.
6 Qeov]

5 a-

LP

akcnv

sale

CA

tov Qebv P.

dvarerarat]

VP
1.

lapidibus asperis B. rerarat L. ;

tibi

cms

6eois\ txt

LV LPVC A
S

add. haec verba enim nihil proderunt

te juvabit

Cm

add.

nam

ista
;

praesnmptio non
T^X a ]
/ce-

B
;

see

below

p. 512,

2.

Ilo/ots deols]

PVCAB

om. L.
here,

9 AlyvTrrluv']

LP

om. V. rwv alyvirriuv V.

L.

LPCAB

Xei;ets /xe 6v<xat]

PVCAB

/ceXeuets fie dvetv after 7roi'ois foots,

jSou-

leaden bullets \ attached to the thongs of the lash ; comp. Basil. Horn, in Gord. Mart.
2.

'

iio\vf5i(Tiv\

p. 812,

14 16) and the cercopithecus (Juv. Sat. xv. 4), the former certainly, the latter apparently,

Horapollo

i.

4 {Op.
ttov

II.

p. 145) K^Xei,
fxoKvj3ide<;;

(f)i](Ti,

Srjfilovs'

be at fxaS. Acacii 11 (quoted <TTiyes; Passio in Ducange Gloss, s.v.) 6 dtKaarr/s

8e
at ttov

sacred to Thoth, at Hermopolis and at Thebes the asp sacred to Neph, at

;

Thebes
Herod,
Osiris
p.

(Plut.
ii.

Mor.
;

p.

380

sq,

comp.

fio\v(S8iariv.

K\aaare avrov ras vtayovas Previous editors have altered the form into fxoXvftdtcriv
eiirev,

(?),

the wolf sacred to 74) at Lycopolis (Plut. Mor.

i.

380, Diod.
;

88,

Strabo

xvii.

p.

812)

the

dog supposed

to

have

here.

The
:

insertion of the d

is

unso

necessary

see the note on

16,

[Clem.

Rom.]

ii.

p.

332.

Whips

been sacred to Anubis, at Cynopolis (Herod, ii. 67, Diod. i. 87, Plut. Mor. 368, Strabo xvii. p. 812); the lion sacred to Djom, at Leontopolis (Strabo Diod. i. 84, Plut. Mor. the crocodile sacred to p. 366) Savak, in Crocodilopolis and the Arsinoite nome (Herod, ii. 69, 148, Strabo xvii. p. 811, Diod. i. 84, some of these animals being 89)
xvii. p. 812,
;
;

weighted were called plumbatac in Latin; see Gothofred on Cod.'T/ieod.

ix.

35
9.

(ill. p.

270).
AlyvTTTiiov
k.t.A.]
;

rols

The
the

animals here enumerated are

calf
(fioiibtov)

the

called Apis at
38,
iii.

emblem of Osiris, Memphis (Herod, ii.

p. 364,

27 sq) and Mnevis at Heli-

also

opolis (Plut.
84, 88)
;

Mor.

Diod. Sic.
of

i.

the goat

Mendes

the

(Herod, ii. 42, 46, Diod. i. 84, Strabo xvii. p. 802, 812); the ibis sacred to Thoth, at Hermopolis (Herod, ii. 67, 75) the ape, the cynocephalus (Strabo xvii.
;

Mendesian

nome

worshipped throughout Egypt. convenient list of the animals of Egypt, sacred and not sacred, is given in Wilkinson's Ancient Egyptians v. p. 116 sq. The following are among the references to the animal

worship of Egypt in early Christian writers Clem. Horn. vi. 23, x. 16

;

IV]

ROMAN
wv
Tracryio

ACTS.
iroiov/uLai.

5"
Tpa'iavos eiirev
lloiois

Kai

\oyov ov
'

Qvcrov to7s deols.

lyvdrios eiTrev
fJL

deoh

Taya

toTs Alyv7TTL(jdv KeXeuets

o ifiioi

6vcrar

Kal

TridtjKO)

Kal daTTihi iofioAa),

rj

fiouSlw Kal Tpdya), Xvko) Kal kvi/l, rj

t]

XeovTL Kal KpOKodeiAw,

5toj]

tco [leper lkw vrvpl

hirco, ibidi

da\dererr]s

(lot

LV.

rpdyep,

f/3t5t]

rpdyw
IO

rj 97/377

hirco

A;

hirco et ibidi
;

B ; rpdyu. 77/31 V; rpayu /cat t(3r) P (oTtJ&OTTJ in C m , but read oir^ikovj).

d<77rt5i]

Tri8rjKq)]

Vj

widiKU)

irrjOiKW P.

P
;

Kal dcTTidi

LV[C]A

aut aspidi [B].

LP;

kvvtjV.

LP et n XeWt] LPVC
77

Xvku)]

lupo
;

hipo

BA

om. V.
/c/)OKo<5ei\w]

kvv'l]

om. BA.

LVCAB

KpoKodiXio Kal kvkvoj P.

rw UepaiKw
is

Trvpl]

add. <7,w adoravit heraclitus {heraclius

Cs

eracledes

C m ).

There
77

no trace of
v8an]

this addition in the other authorities; see

the lower note.

OaXdacrrjs

LPC

(but

om.

77)

VAB

aat aquae thalldis

(it-e-evAAfic, i.e. of Thales) C m where C s has ri-eV<\d>.ccd>.. tcrrae aut cereris B ; add. demetri terrae txt LPVC.

After v5an add. aut

(comp. Cle?n. Recogn. v. 20), Athenag. Suppl. 1, Theoph. ad Antol. i. 10, Clem. Alex. Protr. 2 (pp. 34, 39), Paed. iii. 2 (p. 253), Tertull. ad Nat.
ii.
i.

ruption in the Memphitic of G&A&cchc into 0&AAhc in the next clause, which

introduced the
thus

name

of Thales and

8,

adv. Marc.

ii.

14, Orig.

c.

Cels.

20, vi. 80, Minuc. Octav. 28, Lactant. Div. Inst. v. 21, Euseb. Praep. Ev.
4.

iii.

6 sq,

iii.

11.

45

sq.

See
sq, v.

suggested the introduction of Heraclitus also, it should probably be rejected. Yet curiously enough we have the same connexion in Arnob. adv. Nat. ii. 9, 10 Qui cunctarum
'

also Orac. SibylI.

Prooem. 60

J3 sq, 278 sq. Celsus complained of the ridicule which the Christians threw on the animal worship of

rerum originem ignem esse dicit aut aquam, non Thaleti aut Heraclito credit ?...Vidit enim Heraclitus res
ignium conversionibus fieri, concretione aquarum Thales/ Lactant. Div.
Inst.
ii.

Egypt, Orig.
ye
Tjfias

c.

Cels.

iii.

19 Kal

cprjal

tcou p.ev AlyvrrTLcov KarayeXav,

10

'

Kairoi

noXXa

Kal ov (pavXa Trape\ovrcov

It is

esse
'

omnia

Heraclitus ex igne nata Milesius dixit, Thales

alvlypara

k.t.X.

strange that our

'

martyrologist in his enumeration has omitted the scoff at the cats and other early weasels,' with which
writers barb their invective against
this

ex aqua', Tertull. adv. Marc. i. 13 ut Thales aquam, ut Heraclitus ignem'; comp. de Anim. 5, Justin.
Coh.

ad

Gent. 3

(p. 4),

Clem. Alex.

Protr.
scribe

animal worship

(e.g. a'lXovpoi kcu

2, p.

The Memphitic has confused the name of two

5 (p.

55 sq).

yakal, Clem. Alex. Protr.

fiovbicp]

39).

On

the form see

Lobeck

Phryn.
11.

p.
tco

86 sq.

See Clem. UepcriKco nvpl] Alex. Protr. 5 (p. 56), Firm. Matern. As the introduction of Heraclitus' 5.

philosophers together, Heraclitus and Heraclides. How easy such a confusion would be, appears from Tertull. de Anim. 9 'Non ut aer...etsi hoc

Aenesidemo visum est et Anaximeni, puto secundum quosdam et Heraclito,

name appears
sions,

only in the Coptic ver-

and can be explained by the cor-

nee ut lumen, etsi hoc placuit Pontico Heraclidi.' This Heraclides

512
vOctTi,
rj

MARTYRDOM OF
yjdov'na
(Llttov

S.

IGNATIUS.
KXe7TTrj
;

[IV

IIXovtcovl

rj

'Gp/urj

Tpa'Lavos

eiwev

col otl dvcov.

tclvtcl

yap ce XeyovTa
os

ovoev ov>icei.
dcpLCTa/uiaL

lyvctTios ei7rev t,i7rov col [_otl\ ov uuu), ovoe

juovov,

tov Qeov tov evds Kal

f~

enoiHceN
TT

TON ofpANON KAI THN

TA 6N AYToTc, OS ^6L
TOON TTN6YMATO0N
vor\TOv,
KCtl

N,

THN OaAaCCAN KAI

AN TA 5

7ra<X7/S

CCtpKOS i^OVCLCLV, TOY

TTOLVTOS

6 0?
KCLL

/3aCLXC0$

alcOrjTOV

Tpaiavos eiirev Ti yap [ere] kcoXvel KaKeivov, enrep iectlv, deov cefieLV Kal tovtovs ovs kolvvj iravTes o/moXoyovjuev ; lyvaTLOs elwev *H (pvcLKrj (i>Layv(x)cis,
'

i<

OTav
(pCOTL
i

r)

Kadapa, ov cvyicpiveL

Trj

dXrjdela

to

\]sev$os,

tco

TO
x#oi>iaj]

0~/C0T09,

TGtf

yXvKel TO

TTLKpOV.
;

TOls
om.

yap
see the

LPCA

eiTLxdov'np

V
;

(which gives a wrong sense)

;

lower note.
(niTCOOir).
sacrijica
(i.e. flOcroi'

UXovtcovl]

'E/)^]

LPAB LV ep/xel
CA;
te

irXaruvi

V;
P

itn*wT(on(?)
2 otl dvaov]
;

Cs
;

montibus

Cm

P.

dvaov

quod

or otl dvaov)

IV a eirLOvaris
;

om. B.

raCra yap ae
;

XeyovTa]
dicis

PV

etenim ista dicere

quia

ista

multiloquia

haec verba enim quae

V.

There

oaa yap dv X^yrjs L. is a future in CAB.

dub.
;

3 oj^crei] bvr\ar\

ere

ovlvrjaL
;

bcpeXrjaeL (sic)

Wirbv

aoC]

LVCAB
;

om. P.

otl]
5 rh\v

LB; om. PV;

OdXaaaav]

CA.

VC m AB

4 tov Qeov] PV deov L. pnef. koI C s LP, and so Dressel without any reason.

6s

xei...eoixn'ai'] here,

CAB

after iravTbs aladrjTov [Kal votjtov],

LPV.

tov

Qeov] tov deov

LPV.

If this

be the original reading, the writer must have forgotten

7 Kal ^aaiXecos] Kal /SaatXea
.

the beginning of his sentence.

LP

tov jSacnAews

V;

regis (om. Kal)

Cs

def.

Cm

The
/cat

vorjTov]

LVABC

aladrjTod (om.

aladrjTov Kal conjunction appears in AB. votjtov) P; invisibilium C m (obviously defective

here).

8 ae]

LVCAB;
L;
prsef.

om. P.

though so highly supported,

<pcoTi]

this is

PV

proef. ovde

9 debv] V[B]; debs LPCA, but, not the reading required by the sense. 1 1 t et [A][B]; praef. aut C. And so again with t tion
'

is

5 (p. 58),

mentioned also Clem. Alex. Protr. Hippol. Haer. x. 7, Minuc.

19.
'

Demeter
:

'

(Ceres)

would

follow.

Octav.
1.
fj

Previous editors have acquiesced in but ejnx^ovtos, meaning inixSovico

terricola,

xQ v L<?

k.t.X.]

The

inser-

Armenian and Latin may be explained by a repetition of syllation in the

bles, so as to
k.t.X. ,

though
4.

no epithet of Pluto, is might be of Plato. From Exod. iiroi-qaev k.t.X.]

it

read
k.t.X.

r)

x#oj/i

77

x^ ovl(?
xQ vt(?

xx. 11.
6.

or

by a corruption of
r)

rj

tov Qeov tQ>v

Trvev\iaT()v\

Num.
Rom.

into

r)

x8ov\

When

the

men-

xxvii. 16; see the

note on Clem.

tion of

Earth as an object of worship was once introduced, the explana-

58

(64).
7.

navros

k.t.X.]

See

Ps-Ign.

IV]

ROMAN
i

ACTS.

5*3

TctvTa

fjit]

SictKpivovcriv

7rr]pTrjTai
TT

to
A
l'

ovai.
p,

tic
TIC

yap
p
I

CYMCf)(jONHCIC

XplCTCp
i

InicTcL

mgta AnicToy; Oeoy M6TA e A 00 A 00 n

;

tic

Ae

cyrKATAGecic naco
tccs

V.

'

Tpa'iavos eiirev
civtcis

AwXcocrapTes avTov
'lyvaTios
6L7rew

%lpas
irvp

7r\ripcocraT6

irvpos.

Ovt6
al

KavaTLKov
>

ovre

dripiwv

ohovres

ovte

CKopTricrfjios

6(TT6U)V OVT6

dXeCfdOL bXoV

TOV

Crw/ULCITOS,
fde

ovx

TOV

SiafioXov
dyairr]^.

KoXacreis, /ueTacrTrjO'ovo'lv

rrjs

7rpos

Qeov

Kai

Hairvpov eXalw /3d\]savTes /uaXa^avTes, e^a\^avTe^ ts 7rXevpds civtov <pXeTpa'iavos

eiirev
12
;

yXvKeu
Tip iriKpip

ry yXvKei

to wiKpov]
it

VAB

to

yXi'/cet

to iriKpbv

P;

r< yXv/cet

L dulce amaro C (but Kpivovcrip] LP diaKpivouai Vs.

;

transposes also, lucem tenebris).

14 XpurTip]

13 dia-

PVB
15,

xP LaT v L.
BeXt'ap]
is

Both
;

readings occur in
pleXlav
rect.

Cor.

P; behalf.
15
;

but xP L(TT v is correct. All three readings occur in 2 Cor.

vi.

15,

LVCA

vi.

airi(iTov~\

LPCAB

(as in 2

Cor.

vi.

15)

but BeXiap diriaTwv V.

vi.

corj/acT]

LPCAB
et<5wAots

vaQv V.
dub. C.
irX-qaaTe

16 ^erd eidwXuv]
17 ras %et/;as]

LPAB

(with 2 Cor.

16);

/cat

V;
;

LP;
(but

%e?pas V.

18 irX-qpw-

aaTe]

LP
;

V.

airr&s]
o7cop7rta>tds]

LP

om. V.

19 /cawrt/cd/']

LP

to kolvvtlkov V.
clauses)
01)

VC[B]
;

CB

o-Kopiri<jp.ol

LP

(with

Rom.

5)

def.

A.

have singulars in the other 20 d0"rewz>] txt L add.

;

(ovTe P, oi}e C?)

<ti>7k-07tcu

(cvyKOTr) C) fieXCov

PVC

(from ./cW/.

5)

def.

A.

In

the clauses stand neque dissipatio

dXecrp:ol...au}p.aTos]

membrorum neque

confractio ostium.

ovtc

LPVCB
LP VAB
separabit

(but

dia[36Xov KoXdaeis]

(with

CB have dXeapLos); om. A. minor variations in AB) om. C.

;

ovx at tou
21
/-tera-

aTrjaovaLv]

PVC

Treiaoxnu

airocrTrji>cu
;

poterit

me

separare
irpbs]

B
;

(from Vulg. of
els

Rom.

viii. 39).

ttjs]

L.

aipavTes

VA

23 Kai fiaXd^avTes, i^d\pavTes] incendentes B ; om. C.

PV dtrb ttjs L. L Kai p.aXd^avTes

;

PV
;

e^a^are

/cat

/cat

Pllllipp. 5 6...iracrav aladrjTrju (pvo~t,v KaTao~Kva<ra9.

8.

/cat vor]TrjV

13.

to ova[]

in

Euseb. H. E.
tls

So Dionys. Corinth, iv. 23 oh to oval

KaKelvov

/c.r.X.]

This
the

compromise

which

apologists constantly in the declining years of polytheism; see e.g. Macar. Magn. Apocr. iv. 20,

was a heathen put forward

Ket Tai.

yap /c.r.X.] From 2 Cor. vi. 15, a passage which is also quoted in Ps-Ign. Ephes. 16.
16,
18.

Oirre irvp /c.r.X.]

5.

Adapted from
Euseb.

26, where this father replies at length to the 'sophism' that 0e6y ovk av
fiovapxrjs

Rom.
22.

ikaia

/c.r.X.]

Mart.
too

Kvpicos

k\t]6t],

el

p.rj

Oewv

VPX

Pal. 4 Xlvois eXat'co $e8evp.evois avTov KaXvyjsavTes irvp v^tttov

node

/c.r.X.

IGN.

II.

33

5H

MARTYRDOM OF

S.

IGNATIUS.

[v

pare, 'lyvdrios eiirev AokeTs /ulol, fiacriAev, dyvoeTv, otl Geo? ev e/uLOi ^wv ecrriv, 69 Kai Svva/uuv eTrL^op^yei Kal areppOTTOLeT t?jv ylrv^riv fiov ov yap av oios T6 fjLOi
fifj.r]v

(pepeiv

cov
tls

tcls fiacravovs.

Tpdiavos

ei7T6v'

Cidrj5

peos

Ta%a

ei

Kal a7recrKAt]Kc6s'

\oi7rov,

to??

fjLooXcd^Lv

fj yap av iveSifiws dXyvvojuievos, dv&ai TOT'S 0O?S.

lyvdrios

eiirev

Ovx

<*>s

/mr)

aicrdavojULevos, (3a<riAev, tcov

(iacrdvcov (pepco

/ueAAovTcov
Vovgyis
juov

Kal KapTepco Tauras, d\A' e\7rldt tcov dyadoov Trjs 7rpos Qeov evvoias e7riKOv<pi-

ras odwas*

ovre

yap

irvp

(pAeyov oxire

ic

iroTe Svvrjo'eTaL ty]v irpos vhoop eiriKKv^ov arftearai

fjiov

Qeov
Kal
eir

dydiry^v,
eis

Tpa'iavos

eiirev
ty\v

'GveyKavres
dvdpaKtav,

7rvp

a7rAto(ravTes avTriv tov

2 Geds]
'

to e$a(pos

CT^caTe
julol

lyvanovy \va kclv ovtoos 7reLa6rj ei^al

;
; ;

Kal

eiriLP 6 deos V. #v] LPCA vita (fur?) B om. V. LP (iirixupvyti P) I^ol 7TLxopr]yel V. 3 <xreppo7roiei] P /xov] here, areppav iroiei V confortat BA facit .novam C. (TTepoiroiti L ovre V. LP before rr\v \pvxw* V. 4 aiSripeos] (nbrjpalos ov] LP airecwreoTcXt/ais L P atdrjpovs L cidrjpLOS V. 5 direaKXrjKibs] V For these parallel forms see evedidovs V. ivedidus] LP fficXrjpVKds P.

Xopriyel

p.01]

Veitch Greek Verbs

dvaai]
(pipia,

s. v. 5i56o>,

5t5a>/xt.

6
al.

fxuiXw\piv]

fxwXoxpiv

PV
L
;

Kal Zdves

LA

dub.

B.

8 ratras] here,

LV. P after
;

ravra here, V.

eXirLdi...dyadwv]

LP

(but
is

7rei8rj

for eXwidL P)

iXirtdi tCov

dyadwv
;

after evvoias,

V.

The word

/meXXoPTtov
fxov]

represented in
;

CAB.
;

o#re sec] PV KarcupXeyov L. oy% L. The versions have a conjunction, but in such a case they have no weight. 12 /xov dydirrjv (om. /xov) V. dyuTrjv] LP[A][B] 14 tov 'lyvdriov] here,
(pXeyov]

9 7-775] C.

LP

ws

r?7s

al.

ABC.

10

LV[B]

fioi
;

om. [A]

al.

PV;

3.

Polyb.
4.

crreppo7roieI] v. 24. 9, and

The word
elsewhere.

occurs
Co?ist.
;

{Op.

I.

p.

422)

tjv

/u.j)

ttoWtj

rfi

rrjs

a(d<fipocrvvT]s

avo~Ti]p6TrjTi

aTreo-KXr/Kvla
djreo--

SiSrJpfof]

Euseb. Laud.

tvXT)

\.V

^ vX*i\Epist.

S Hesych.
e^cov.

16 II ris ovTu> crihrjpios ttjv yf^vx^v For the form see Steph. Thes, s. v.
p.

kXtjkcos'

avmadr/rcos

Hence
e'x

Trpos

(piXo(To<piav...d7rcrKXr)KOT(os

224 (ed. Hase et Dind.), Lobeck Phryn. p. 208. I have adopted it here, because it explains the readings of
5.

Synes.

138,
119).
it

p.

275 (see Loits

beck Phryn.
physical sense
e.g.

In
not
8
ix.

primary
fiev

is

uncommon;
ol

all

the MSS.

Euseb. H.E.

dire-

dTreaicXrjKOds]

rate] as e.g.

'hardened, obduChrysost. de Sacerd. vi.

(TKX-qKOTts

aanep

e'ldtoXa

veKpa

coSe

KciKucre \jfvxoppayovvTes.

v]

ROMAN
Toh
crov
'

ACTS.

515

dvcrai

deofc.

lyvctTios eiwew

To k(xv<ttikov tov

wvpos

eU

vTro\xvy]criv jue

dyet tov aiwvlov Kai dcrfieOV.

CTTOV 7TVpOS,
Oljucti

KCtlTOl
ere

TTpOCTKaipOV
tlvl

Tpa'lciVOS

l7TeV
y\

yorjTeia
ei^ciLs

KarcMppoveiv
Trap

tcov ftacrdvbov
tj/mwv

yap dv
'

r\jjuv

TOcravTa

aiKicrdek.

>

lyvaTios ei7rev 01 dal/ULOvas a7rocrTp6(pojULevoL w? aVoo~TaTas Qeov Kai eidcoAa (iDeXvcrcroij.evoi 7rw9 dv eiev
yorjres, et7re jju']
vjuefc

yap /uaWov

ol

TavTa

cre/36-

tolovtols AoiSoprjjULaaiv v7roK6Lcr6e' rj/ulv $6 {xevoi vevofdodeTYiTai (J)apmakoyc /ULrj eav Xy\v \iy{he enAOiAofc
;

Toh

/uui$6

KAHAoNizoMeNoyc,

dWa

kcu

twn

ta

tt

e p

e p r

npATTONTWN tac
67ripprJT0vs.

Bi'BAoyc KATAKAieiN eLOuva/uev

cJs

ovkovv ovk iyoo yo??9,

kolv]

d\X
B
;

v/uels ol 7rpoo~A.
el^ai)

LV;
etijeu]

after crTrjcrare, P.

LPC

Kai

V;

vel

saltern

7rei<rdrj

PV

ireiadeU

17'ijei

L;

credat et...conscntiat

B;

ireiadrj

(om.
S
;

C;

al.

A.
;

Perhaps we should read 7rei.adels et^au al. A. dvcrei L. 15 dvcrai] PV

;

pot]

LBC

fJ-ov

P; om.

VC m
C

16 TOv...irvp6s]

LP;

iicelvov
;

tov irvpbs

teal

aiwvlov Kai dcrfiecTTov

;

V
;

ignis {veri)

aetemi

et

inextingaibilis

verissimi ignis [B] inextinguibilis ignis [A] (the sentence being greatly altered). 18 yorjreia ere tlvl] P, and so app.'C ; yorjTelas <jtl V; hoc quod incantator es et

malejiciorwn
19
eicus]

esse
;

yorjTeiav dvaL to L.

tj

7<*p]
;

PV
def.

ij^as

L.

21 ei'SwAa]

PV

V 7<*P etSoXa L.

A V

77

yap P

eirei

L.
;

22 pun]

LVC
L

om. PB;
prjp.a<TLv]

A.

ravTa] here,
X-qpcodr/pacrLV

PL;

after /xzWov,

V.
eav L.

23 \ol8o25
kXt;;

LPC[A]B;

V.

24 eaf]
KXidovL^opevovs P.

PV

SoJufopeVous]
iirapaTovs

kXl5lovl^6/jLvovs

L;

27

e7Tip/3 ?yro i sj

dTroppTjroi's

corruptores

^z/w
;

^ audire execramur B
oi]

(apparently

a combination of diropprjTovs

and

e7rapdroi;s)

def. C.

LP; om. V.

16.

tov oIwvlov k.t.A.]

See Mart.

6p.vos Kai ol(ovi(6pevos, <pa.pp.aK.6s, eVa-

Polyc. 1 1 Se IIoAvKap7ros' IlOp a7reiAeTs to npbs copai/ Kaiopevov k.t.X.

23.
AoiSop^Ttacrii/]

6W iTraotbrjv k.t.X.
18 (pappaKovs ov
25.
19,

',

comp. Exod.
See Acts

xxii.

Tvepnroir)o~Te.

The

sense seems

t5>v

to.

k.t.X.]

xix.

to require this word here.; but in Suidas s. v. Aeovrios the word Xrjpco-

whence the words are borrowed.

iTnpprjTovs]
ix.

27.

'infamous'';
5

as

occurs without any v.L, and in Anast. Sin. Hodeg. 8 (p. 60) to
SrifxaTa

7ro\v6pvXkr)Tov crov Xrjpoodijpa certainly to be right.

(papfianovs k.t.A.] IO sq ov)( evpe0r]o~Tai iv
24.
o~o\..

seems
xviii.

inippriTa Tiva yvvaiKapia if- ayopas k.t.X., V. C. iii. 55 apprjToi re Ka\ enLpprjTOL irpa^eis

Euseb. H. E.

(comp. L. C.

8).

The word

occurs

Deut.

.KXrjdovi-

in this sense as early as Xen. Oecon. 4. 2 at ye (3avavo~LKa\ KaXov pevaL [re\1 0

>

5l6
kuvovvtes
deovs,

MARTYRDOM OF
toU
Saljuiocriv.

S.

IGNATIUS.
e'nrev
Nr]
kcii

[v

Tpa'iavos
eis
ere

tovs
aTropiJo

'lyvctTie,

direKafiov

\oi7rov,

TTolais xprio-ojuai croi (iacrdvois irpos

to

7reicrcu ere

el^ai

toTs 7rpo(TTaTTOfjievoL<i col.

/3acri\eu,

'lyvdrios eiirev
fj

Mr] Kafive,
rj

d\\'

rj

irvpl TrapaDilov

i(pei refive

fivdeo
rjjMV

eKpnrre

rj

dtipiois ekSlSov,

iva

7reLO~6rjs

on

tovtcov

ovVev DeLvov Did rr)v 7rpos Qeov dyaTrrjv. VI. I paiavos enrev* I iva eKirioa eKoe^rj,

lyvarie,

tovtols ivawodv/io-KCjov
Aeyeiv.

oh

irdcryjuov

vTro/ueveis,
eirl

ovk e^oo
irdvTcov
ic

'lyvaTios

elirev'

01 dyvoovvTes tov
'

Qeov Kai tov Kvpiov [tj/ULoov] Itjcrovv Xptcrov dyvoovcriv kcli t riTOifiao'fjLeva toTs eucrefiecriv dyada' bdev evTctvda
fjiovov

Xoyi^ovrai

Tt)v virap^iv

avTtov eivai

0)9

Kai

tcov dXoycov Fwcov, ov$ev Se KpeTrrov fxerd ty\v evdevDe

diraWayriv (pavrd^ovrai.
1

rjjuieis

Se 01 yivcocKOVTes rrjp

i<

vq tovs deovs]

fiarovs

(for

ixd

tovs)

Oeovs

L
3

per deos

CAB
P
7
;

tovs
Kai

deovs

V.

2 els ae Xoiwdv, Kai]

els o~e

Kai Xoiirov
croi
;

Xonrov

els <re

et's

ce Kai (om. Xonrbv)

A
al.

els ere
;

al.

B.
eiai]

j3aadvois]

j3aadvois

Kara. aov

L
;

fiaadvois

V
dei

B
;

def. C.

PV

iji-ai

L.
irpos

croC]

ere
;

P
;

om. L.

PV PVAB

ei's

tov Qeov

BA

6 ^Kpiirre] LP ; 7rippnrTe V. in denm C s in christian meum

;

Qeov]

Cm

dydin)v]

riftw dyairrjv L.

e K d4

X v] LP;

e/eSexei

V.

9 exw]

LVB[C];
;

10 tov eirl Kvpiov rnx&v 'I. X.] LPB (but P om. tj/uluv) deum qui super omnia et logon ejus (add. viventem C m )jesum (add. christum C m ) domi11 0.7^0nium nostrum C deum A top #eoj/ top e7rt 7ravra)j/ Kvpiov y\p.(av I. X. V.

^X wv P; def. A.

oucrtj']

LP;

d7i'ooucrt

V.

12 to?s evcre/3^cm']

LPAB

om. V;

al.

C.

13

p.6-

vai\

Kai

iirippr)Toi

elai
iii.

'have an

ill

KavTrjpas k.t.X.

of the sufferers under

name.'
127, its

In Pollux

139, v. 159, vi.

eVt/SoT/ror, iiri-

Diocletian.
25. rLV. \.

synonyms

are

lxfjL7TTos, iiroveidiarros,

reading is as being the most difficult and as explaining all the others. See Euseb. H.E. 5. rj nvpl k.t.X.]
viii.

This to be preferred here, both

eirtyoyos.

3.

oarjpepai k.t.X.] Euseb. Praep. IO sq elcreTi re vvv av^ei Kai

..8oaop.evrj kol els airavTas to voepbv
.

eTTidi8oicri...ri Te. ..e*KK.Xr]cria.

Te

ocrr}p.ipai

Kai evdeov

(ficos

.airao~TpdiTTOVcra k.t.X.

26.

Kara to

avTo

k.t.X.]
II.

Euseb.
1544,

14 dvarkavTes irvp kcu

cribrjpov Kai
ko.1

7rpoo-r)\(ocrei$

dr^pas re dypioi>s

8a-

Ep. ad Caesar. 10 (Op. Migne) hvvdp,ei navra ovtos

to.

dei Te Kara

XaTTrjs fivSovs dnoTopids

re pe\a>v Ka\

avTct

Kai

(orravTcos

e^ovros.

Our

VI]

ROMAN
Lcr/uLev

ACTS.
Tt]v

517
evrevdev

evcrefieiav

otl

fiera

a7raAAayr)v

dvaGTOLVTes

dihiov
775

^co}]v

e^o/uej/
oSvi/rj

Kal dSidSo-^oi/,
Tpa'iavos

dire^pa
'Gyco

XpLcrrco dveAAi7rfj Kai Xvirr) Kai CTTevay/uios.

vfxcoi>

eV

eiirev

KaTaAvcras
Kai
/uri

T)\v

alpeariv
?

SiSd^co

ujULas

aaxppovelv

oiafxa^ea'dai toIs

Pco-

juaiwv

Soy/mao-iv.
oiKohofj.r]v

'lyvaTios

eiirev

Kai

tis

SuuciTai,
7ri-

/3a(TiAeu }
yeipr](jy}

Qeov

KaTaAvcrai'

kclv

[yap]

tls,

eivai,
5

yap

oudev 7rAeov civtcg inrap^ei y\ to deo/ua^ou ov \xovov ov KaraAvdricreTai xpicTTiaviffiuLds

vtto

dvQpwirwVy

aAA'

oorrj/uiepai

avpYiG'iv 7rL$()0O'6i Kal jULeyedos'

XpLcrou eis Kara to avTO Kai ooa'avvvafjLi

rws ^X a)V
TOY

Kai ce/uvoTtiTOs irpoKoxjsei, AajUL7rpOTrjTOs ojulov

eKAajU7rcou /ULap/uapvyas'

nAHcehiceTAi yap
p
I

ctmtiaca
KATAafter efrcu,

TNOONAI
LP[C S ][B] def. C m
; .

TON

KY

N,

00 C

f'AOOp

HOAy
;

vov] here,

(where the sentence

Kal]

is

om.
;

PV

om. L[C]
torn)
;

altogether mistranslated) al. B. dub. ;

;

14 {wuv]
;

PV[A]
rr\tov

om.

(but the

parchment

is

al.

BC

Kpeirrov]

LA

bonum C

PV;

def.

B.

evdevde]

LV;
;

evrevdev P.

17 aveWnrrj]

LV

aveKkeiiTTJ P.
et haeresin

def. B.
;

rrjv a'ipeaiv /cat tt)v dpy}<JKelav 19 tt)v aipeatv] PVC deov oIkoSo/xtju V. 22 oIko5o{it)u deov] LP
;

cidtum
yap]

LVA
ap^i]

om.
;

PC

def.

B.
;

LP

virdpxei

V[A]
;

vtr23 ir\eov avrip] LY avTwwXeovV. There is a future in C. def. B. 25 avdpwirwv]

;

LP
B.

tQv avdpunruv V.
to avro]

26 eTnowcrei] PVC(?)A (but a pres. tense)

om.

def.
def.
j

LP

rd avrd V.

27 irpoKo^et.]

LPCA
P

irpoKOTrrjv
Is. xi.

B.
i)

28 iKXdfxtrwv]

LP;

eKXa/xirovaa
r)

V.

7}

avfiiraffa]

(with

9 LXX)

avfxiracra yrj

avfrnaa-a

yrj

def. B.

The word

terra appears in

CA.

author

is

very Eusebian in his lanKai

ao-TpanTovo-as p.app.apvyds, Vlt. Const.

iii.

guage Probably

in this passage, as elsewhere.

10.

has been omitted before

p.

7r\r)a6r)(TeTaL
iveTrXrjo-6rj k.t.X.

yap]

From

Is.

xi.

Kara in our text, as frequently; see

Clement of Rome
28.

448, Appendix.

p.app.apvyds]
I

Euseb.
dp,(fr'

Land.
p.appiapv-

For this opta29. KaraicaAttyai] tive of hypothesis comp. Deut. xxxii.

1 1

Co fist.

(fi&s S'

avrbv dna-

cos

derbs
to

a-KeTrduai

voacriav

avrov.

(TTpaTTTov

dpprjTQis
dpLcf)'

aKTivcov

It

seems

be commoner with aael,

4,

yals, 2 tcov

(comp. 12
II.

12),

Epist.
rrjs

avrbv p.app.apvya'is ad Const. (Op.

rocravrrjs
dt-ias
ko.\

Num.
p. 101.

xxii.

Deut.

xxviii.

See Thiersch de Pent.

29, etc. Vers. Alex.

1545,

Migne)

For

its

use in classical writers

II.

re na\ 86r]s ras

dnoaTiX^ovaas

an-

see J elf 426, Kiihner

p.

191 sq.

518

MARTYRDOM OF
ov

S.

IGNATIUS.
Se,

[vi

kaAyyai BaAaccac.
a.7TOKa\eh
(rTiavKTjjLOv

KctXws
%

fiacriXev,

alpeariv

tov ^pi(TTiavicT\xov
Ke^copicTai.
67riyva)aris

7ro\v

yap

a'ipecris

XP

"

^pia'TiavLcrfJLO^

Se

tov ovtcos

ovtos

Qeov

ecrTiv Kai

avTOv Kai
crews,

tv\s

Kara capKa
Kai
tcou

tov /uovoyevous vlov oiKOvofdias avTOv Kai /mvrittJs

o"vv7rofjL6va)v

TroXiTeias KaXtov Trj

eyvcos (Ttolctlv Kai

aZiayp-evcTTw OptiGKeia.
TroXefiov
envy eV

Tivas Se

ri{j.wv

dyawcovTas, ov^l Se
dicivSvvos
y\

v7TOTacrcrofi6vovs

ap)(ov-

oh

vwoTayr], dfdovoovvTas

eipriviKcos
;

ev toIs (piXLKofc,
1

rr^ciN diTOTivvvvTas tac o(j)eiAAc to5io

clef.

8e]

LP A;

yap V; om. C;

B.

3 /vexw/)i<rrcu]

description of
;

heresy follows in C, which is not found in the other authorities. 5e] LPC al. B. ocrws 6ptos] P ovtos 8vtojs V ; existentis in veritate C

yap
veri

VA

[B]A; ovtos L.
ixvr](xe(j)s]

oiKovo/xias]

LCA;

eindrj/xias

PV;

conversationem B.
;

LP

mysteriorum doctrinae bonae

6
7
crvvewop.eviov~\

p.ojvaeios

moyses

(see the

lower note); al. C. LP ; T7)s t&v V.

PV;

kirop.evip
;

L.

tQv

tt)s]

There

is

adiaxpevara dpiGKeia a lacuna from this point to nearly the end of the chapter in C m
adt-axj/eiJcrTU) dpr)<TKeia]
.

LP

(sic)

V.

Tivas]

LP
5e]

tLv a

VAB quemnam C
;

s.

LV;

dXX' ovx 'P.

9 ev

ols]

oh

al.

Cs

dfiovoovvTas]

L ; dyairdv PV. ovxl Ps-Antioch. 11); ubiB; quatenus A; o/xovoovvres LV. eipyviKus] PV ; elptviK&s L.
8 dyarrQivTas]
(as in

LP

10 0i\iko?s]

LPBA;
est

consensus noster
$r\v

al. C s The sentence is rendered loosely et in pace et amove vivere erga nos invicem in A, but Zahn's conj.

(puXanois

V;

Kai 0t\t/cws for ev rols cpiKiKois

is

not needed.

wdcrLv] here,
is

/cat

irdcnv here,

L;

7racrt

after arroreivovTas,

V.

The

conjunction

omitted in [B][C S ].

I.

ov Kakcos Se k.t.X.]

This mode

without a reference to the previous

catechetical instruction;

of speaking would hardly be intelligible to Trajan or his contemporaries.

and so

ol

fxvovp,voi, ol pLp.vrjp:evoi, ib. vi. 15, vii.

The word

alpeo~i$

'persuasion,'

was neutral, like our and had not necessarily

22 6
vii. 8,

any depreciatory sense. More than two centuries later Constantine in

Eusebius (H.E.
his
x.
5.

eis tov avTov davarov fxvovfievos, 38 ol Kara Xpiarov p.epLvr)p.evoi, viii. while ol dpLVTjToiare 'the unbaptized'
it

vii.

21) expresses

Of baptism also 25. Sozom. H.K. i. 3 afiVJJTOis

rfjs
p,r)

is

used

pbiv pLvrjcnv

displeasure at

those

who

are

making schisms by separating from

'the
ttjs
5.

p.ep.vrjp.vois

Kara top vop-ov to

eKKXrjaias, toIs 8e iraXiv ap,apTs7v, and

Catholic heresy'
'

(rfjs

alpiaecos

KadoXiKrjs anobucrrao'Oat).
[jLvrjo-ecos]

'initiation] i.e. instruction in His Gospel and admission to His Church. In Aftost. Const.
vii.

No sense can be extracted from the reading Mcovaecos, which is retained by previous editors.
in other writers.
7.

eyvcos]

On

the

difference

in

meaning

of ytvao-Ketv with the infin.

42

nvr}o-i$ is

used of baptism, not

('to judge')

and with the

part, ('to

VI]

ROMAN
TON TO TeAoc TO
(n

ACTS.

519
(J)

TON
Tu3

(j)

N,
C,

TCO
TCO

t e A
I

TON 0OBON TON thn timhn thn

(()

N,

timh'n,
A TA
TT

0"7Tf COVTCtS

MH

A N

MHAeN

TO

A N

aAAhAoyc; BeSidayfjLeda yap irapa tov Kvplov rifdcov [xr] [xovov ton ttAhcion a r a tt a n, dWa Kcii ton exQpoN

eyepreTeiN kcu Tofc mico^ntac a r a a n kcii e y X c0ai ynep toon enHpeAZONTooN hmac kai Aicokontcon.
rr

tl 2e col 7rpocr6Kpovcrv

to tov xP La"TLavLcrf v
JL

Kripvy/ULct,

6^ot
67TL

iip^ctTO,
'

erne.

dpa
dpyj/)V
\

fjiY]

tl vewTepov crv/u/SefSriKei/
l

T}]V

PcOjULCtiliOV

^X
L;

7T0\v applet
V.
11
rip

LS

aTTOTlVVVVTCLS] CtTTOTLVVVVTeS

P;

CLTTOTLVViUOVTeS

aTTOTeiVOVTClS

Tip]

LP[A]BC S
<p6(3ov
S

(as in

Rom.

xiii. 7);

rots

V.

So
rots)

in all the four places.

tov

tov cpo^ov] here,

LV

(but

has

after tcls otpeiXds,

after to TeXos,

AC (with Rom. xiii. ABC om. P. PVABC om. L.

S
;

7).

\i rep to reXos to tAos]

LV

(but

has

rots)

13 tnrevdovTas)
7)]

PV;

awevdovTes L.
xiii. 8).

p,r)8ev]

PV;
LA.

e^

^ L (with Rom.
christo

14 Ku15
S
;

plov

rjfj.Cov']

txt

PB
S
;

add.

Irjcrov

xp^tov

LV;

Cs

domino A.

toj'

7rX?icrioj']

PVBC

tovs rXrjaiov

top e%^pw]

PBC

r&v exQpwv V;
V.
;

roi)s

exdpovs

LA.

16 euep7erecV...dya7rai']

LPB;

Kai evepytTeiv (or

ei;7rote^)
e{j

rous fxiaovvTas

AC

S ;

eviroielv Kai evepyeTeiv tovs p.io~ovvTas rj/xas

X eo-6ai] PV;

irpoaevxeadaL L.
;

18 5e]
roO]

PV; 7ap L[B]

.

om.

AC

S.

vpoaeKpovcrev]

LP

irpoceKpovae V.
etTre]

LP; om. V.

19 e6re]
crv/x^e^Kev]

e6roi; LV. PV; 0-1/^7377 L. dpxV p^fialwv L.

P;

txt

PVBA

add. ^oi

LC S

20

iiri]

oe]

PV; Trepi LB. txt LP; add. /cai V;

6KTOT6

'Pavua>

apxw] PV[B];
al.

add. points B;

Cs

perceive,
p.

discover') see

629
is 8.

sq.

Kuhner n. The reading here howK.r.X.]

yap

els

p.eya

Kai

\ap.npbv to
K.r.X.,
iv.

'Pcop.aicov

t)vtJ0t]

Kpdros

pre-

ever

doubtful.

served by Euseb.

H.E.
ii.

26.

See

v7TOTaaaopLVovs

Comp.

also Orig.

c.

Cels.

30

ir\rj6os elp-q-

words appear
10.

Ps-Ign. Antioch. n, from which the to be taken see p. 380.

;

nacriv rds ocpeikds k.t.X. ]

xiii. 7, 8.
pLTj

From
v.

vrjs yeyovev apdp.evov arrb rijs yeveaecus avTov, evTpe7TiovTos tov Qeov tjj didaaKaXia avTov Ta eOvrj, "iv vtto eva yevrjTai

Rom.
15.

piovov

K.r.X.]

See Matt.

43, 44, Luke vi. 27, 28. 20. ovxl 5<f K.r.X.] The
is

argument
enavOrjaarot? o-ors
1

tcov 'Pcop-aitov fiaaikea, Kai p,rj did. to npo(pdo'L T(hv irok\Q>v (Barrikeiwv apaKTOV TU)V 6vQ)V TVpOS dXXjlXd K.T.X KOL aacpes ye oti Kara ttjv Avyovarov /3acri-

used by Melito Fragm.

[77

Xeiav 6 'irjaovs yeyevvrjrac, tov,

6vop.do-(jL>,

Iv

ovtcos

tra Se

nad*

rjp.ds (piXocro<J}ia]

op.a\iaavTos 81a ptds (3ao~i\eias

e&veai

Kara

rfjv

Avyovcrrov
dpxrfv,
a'taiov

tov

aov
p.a-

npoyovov
Xio-ra
rfj

p.eyaXr)v
afj

eyevrjdrj

noWovs tcov eVt yfjs. The argument is dwelt on elsewhere by Eusetovs

bius, Theoph.
ii.

/3acriXeia

dya&ov.

65 sq,

iii.

1,

2, v. 52,

520

MARTYRDOM OF

S.

IGNATIUS.

[VI

[xovapyiav fxeTeirecrev ; Kal AvyovcrTOs 6 cros wpoyovos, ov 6 tj/ueTepos crcoTrip ere^dt] e'/c irapQevov kcu eyee(p*

vero 6

TTpodt]v

ovyI
toIs
'

cticova

Geos Aoyos kcci dvdpa)7ros $i *j/xas, jjlovovbXov efiacnXevcreVy 7revTt]K0VTa oAois eviavirpos
/urjcriv
5

Kal

eirra

PcojULaicov

aXXoLS e KpaTrjcras t^s dp%rjs, Kal /uovap^cra^ ok ovSeh erepos tcov

\

7rpo

avrov

Tepa

ov irav (pvXov avrw vweTayrj, Kal r\ irpotwv evvwv Kal to 7rpos dXXrjXovs avTiav d/ULL^ia

/uucros SieXvdt] e/c Tt]S

tov cwTtipos

fj/uidov eTTLdrj/uLLas

VII.
3 Kal]

'H auyKXtiTOs e'nrev

LPB
(but with a v.
1.)
;

Nal,
A;
al.

TavTa ovtws
.

e%*j

IO

&v

V;

al.

Cs

4
S
;

6'Xots eviavToii]

PV; SKovs iviavTovs L. sex A; eirra PB[C S ] ora. LV. k.t.\.] C m resumes here. 7 Kal
;

5 cirra]

LPVBC
LP
;

sex

A.
V.

g]

6 "PufiaUw]
irpoTtpa]

LP;

tuiv pcofxaioov

i]

irpbTepov
al.

V.
11

8 tQ>v
to] txt
elects]

edvwv] here,

LV

(written id&v in V);

irpbrepov L.
<pi]s

before d/ia, P;
atfrwi']

C.

PV[B]A[C]; add. V; dixisti CAB;

j#/

LP; om. V.

LP.
13 el^e?] txt

dXXct touto]

LVCA;

d\X' e/cefrw

(sic)

P;
et

Mud

B.

LPVA;

add.

et

quid fecit incongruum B;

Praep. Ev. i. 4, v. 1, Dem. Ev. iii. 7. 30 sq, Laud. Const. 16; see also his Comm. in Ps. quoted below in the note on ol 77/xeVepoi Xoyoi. Comp.

tion of his sole sovereignty, p.ovapx>jcras afp* ov npbs tco 'Aktio) evLKr]o~c T0~-

aapa

kol

rjpepdv

Tecro-apaKovTa Tr) beKciTpiaiv The whole term of diovTa. to

:

Dante Monarch,
4.

i.

16(17).

power might be said

extend over
cor-

Tvevr-qKovra

k.t.A.]

Reckoned

pLovovov^i

ala>va

okov

for alcov

from the death of Julius Caesar, as in Jos. Ant. xviii. 2. 2 eirra 8e kol irevTrjKovra
ttjs

dpx^S

err],

qfxepaiv bvoiv TrheLoves,

irpbs ols proves ! tovtov be avrco

errj

tov xpovov Teo~o~apeo~KaibeKa

gev 'Avtcovios.

crvvrjp-

Theophilus (ad Autol. iii. 27) reckons it 56 years, 4 months, 1 day; Tertullian (adv. Jud. 1) says 56 years. Eusebius in the Ecclesiyears
138,

responds to the Latin saeculum, which was used loosely, sometimes denoting a generation or a third of a century, sometimes the period of a man's life, sometimes a longer recurring interval such as the no years of the secular games. Jerome on Ezek.
xxvii.

36

els

tov alQ,va (Op. V. p. 324)

astical History (i. 9) makes but in the Chronicon

;

it (II.

57
p.

says, ''usque in saeculum, unius saeculi tempus ostendit, quod juxta aeta-

tem hominis annorum

circulo supputatur.'
5.

septuaginta

Schoene) 56 years and 6 months. This last is also the reckoning in the Chron. Pasch. p. 360 (ed. Bonn.). See the next note. It was actually
57 years,
5

months, and
ill.

Clinton Fast. Hell.

p.

days see 280 (276).

;

Dion Cass.

(lvi.

30) gives the dura-

eVra] This reading is retained accordance with the preponderance of authorities. But the adoption of ! with the Armenian would bring our author into exact accordance with Euseb. Chron. 1. c. and Chron.
in

VIl]

ROMAN
ei7ras,
irept

ACTS.

21

ok
ty\v

'lyvaTie.

dXXa tovto dyavaKTOVfAev,

'

otl

tovs 6eovs

dpticnceiav

KciTeXvcrev.

lyvdrios

eiTrev

'W
C
I

Xafjarpd yepovcrta, tbcnrep tcl

'

dXoyccTepa tcov
y\v

iOvwv Kadu7T6Ta^6V
\

ty\

PcojULcticov

dp-^rj,

ol

rj/ueTepoL
TCL

XoyOL

A H p A N

pABAON aTTOKaXoVCLP , OVTCOS KOU

TV'

pavviKa Ttjs Troviipias 7rvevfJLCtTa ep dv6pcti7rccv aTrriXacrev, eva Kai fiovov KctTayyeiXas tov 6tti 7ravTcov Qeov. ko.1 OV TOVTO fJLOVOV, dXXct KCIL Tfjs 7TlKpds CLVTWV SovXeLClS

dwtiXXa^ev ,
>

alfjiofiopwv Kal di/tjXecov ovtuov

clvtwv,
;

ov

Tco

davciTtp

Ttov

(piXTaTtov

vjJLtov

eveTpv<ptocrav

OVK

quid malum

accidit C. 14 Kadvirira^ev'] P; Kadvirera^e vim malorum et 15 rd rvpavvLKa rijs wovqplas irveti/AaTa] ;

virera^e L.

LPB

monum A;
here,

spiritus erroris, quidaemoties sunt, tyranni existentes

irvetj/xara after

insanorum daeetc [C]; rd irovrjpd

twv V.

and

e&Xaae, V.

16 e]

LP;

dirb

dw-nXaaev] P; dirrjXaae

L; QrjXace V.

19 avrjXeuv]

LPCA(?)B; aviXewv

V.

8vTwv clvtuv]

LV

avTun> 8utojv P.

20 everpv^uicrav] so

LPV

see the lower note.

Pasch.

1. c, with whom he is likely to have agreed. I have followed the Armenian !] here, as it agrees with both Josephus and Eusebius. The Greek and Latin texts seem to have altered the number of months to conform to the

and Origen
11.

In Clem. Alex. Paedag. i. 7 (p. 134) Sel. in Psalm, ii. 3 (Op.

p. 542) it is differently interpreted. 19.
alfxofiopoiv]

See the note on

Mart.
20.

Ajit. 2 copLofiopois.

iverpvfpaxrav]

The 'Alexan-

drian' form of the 3rd pers. imperf.

for everpvcpoiv
p.
;

number of units in the years (eVra). The presence of the word aXkois shows that some number had a place
here.
14.
ol

comp. Bekker Anecd.

91

eXeyoaav, iypa<poo~av,

ml ra

o-

p.oia *A\eav8pel.s

cophr.
^p.Tpoc

Xeyovai, where LyAlexa7idr. 21 io-xa^ocrav is

Xoyoi]
iv

Ps.

ii.

quoted.

So John
13

xv. 22, 24, e^oo-civ,

TfoipLavels

avrovs

pd/3a>

aidrjpa,

Rom.
lxx).
p.

iii.

iboXiovaav

(from
is

the

which was interpreted as foretelling the Roman domination see esp. Euseb. (Op. V. p. 89, Migne) ad loc.
:

For

this form,

which

common
ton).

in the aorist,

more see Kuhner I.

531 sq,

pa(B8ov

Se

aidrjpav

ttjv

Pcofxaicov

Winer xiii. p. 91 (MoulThe correctness of the reading

apX*l v eivai (prjcnv, 7riKpareo-Tpau yevopivrjv p.Ta ttjv

tov acorrjpos

rjpa>v

emWutj

here is assured by the consistent accentuation in the MSS, as well as

(paveiav' e eKeivov

yap

rcov

kot

by the imperfects
clauses.
(prjo-av,

TToXvap^LUiV KO.L T(OV KCLTd \OipaS idvapXiajv KaraXvdeio'cov rj 'P(op,a[a>v ip.ovap-

in the parallel Dressel substituted ivtrpv-

for

which Zahn (correcting

iveTpvqbrjo-av.

xyct fiacrikeia k.t.A. So too [Adamant.] Dial. i. (Orig. Op. 1. p. 818).

the false accent) writes

522

MARTYRDOM OF

S.

IGNATIUS.
;

[vn
v/uias

ijUL(j>v\ioK TroXejJLOLS

v/uids efdiaivov

ovk dcr^rj/moveTv

tjvayKa(^ov yvjjLvovs deaTpt^ovres, kcci tocs yvvaiKas vfioov yvfJLvds ais ev al^/uaXwcria 7ro/uL7revovTs, diixaciv kol-

vovvres
i

ty\v

yrjv,

Kai
after

top Kadapov depa

ifi.(pv\ioLS,

dtcadapcriais
LPB(?);
;

v/nas pri.] here,

PV;
C.

L.

3 iroinrevovres]
(a'ifjLaai)

irop.;

irevovras

VA

(?)

al.

at/Mao-iv]

PV

om. L.

KOLVOvvres]

PV
;

Kvvovvres L.
def.
;

(sanguine) BC m def. C s 4 tov Kadapov depa] LPV ;

communem aerem B; aerem C m

I.

C s omnium animas come

across.

semper
It

(del for dipa)

A.

ep.<fiv\iois

noXepiots k.t.A.]
r

Eunai

may have some-

seb.

Laud. Const. 9
lb.

2 a lp,ao~i

(povois ifi(f)v\iois ras eavrcov enXrjpovv

thing to do with the usage in primeval Latium mentioned by Varro as

X^pas,

13 7 tovs
thing.

civtozv oikovs ifi-

(pvKloLs

fioKvveiv

(povois,

speaking of

reported in Macrobius Sat. i. 7. 31, 'cumque diu humanis capitibus Di-

the
5.

same

people of the Tauric Chersonese; see Strabo vii. 4

2kv6cls]
(p.

The

tem et virorum victimis Saturnum placare se crederent propter oracu-

lum
tco

in

quo

erat,

/cat

necpaXas Ai'S^ kol

308)

ttjv

TavpiKrjv

icai

"2kv6lkt]v

TvarpX

Tvep-nere

cpcora,

Herculem

and again oi Tavpoi, 2kv6lkov edvos. Comp. Tertull. Scorp. 7 'Sed enim Scytharum Dianam...hominum victima placari apud
Xeyop,evrjv

xeppovrjo-ov,

ferunt...suasisse illorum posteris ut faustis sacrificiis infausta mutarent,

inferentes Diti

non hominum capita

saeculum
{Op.
p.evoL
I.

licuit,'

Athan.
Trap

c.

p.

19)

^K-vOai

yap

Graec. 25 oi koXov-

Tavpeloi

rrj

avrdls 7rapdeva>

Ka\ovp,evr] k.t.X.

Cronos 7. rf)v tS Kpovw k.t.A.] was the Molech of the Phoenicians and Carthaginians, to whom they
constantly offered human victims. An occasion is recorded (Diod. Sic.
xx. 14, Pescenius Festus in Lactant. Div. Inst. i. 21), when two hundred

persons were sacrificedby the Carthaginians, while three hundred more offered themselves voluntarily for References to human vicsacrifice. tims immolated to Saturn are fre-

sed oscilla...et aras Saturnias non mactando viro sed accensis luminibus excolentes, quia non solum virum sed et lumina <p<x>ra significat, inde mos per Saturnalia missitandis cereis But the coepit' (comp. i. 11. 48). apologists are silent about the sacrifice of this damsel. On the other hand they repeatedly mention a human victim as offered in Rome itself to Jupiter Latiaris even in their own time Justin 1. c. (?), Tatian ad Graec. 29, Theoph. ad
;

Auto
7,

I.

iii.

8,

Tertull. Apol. 9, Scorp.

I.e.,

Minuc. Octav.
Lactant.
1.

Firm. Matern.

26,

c.

Even

this

last

quent in the apologists e.g. Justin Apol. ii. 12 (p. 50), Tertull. Apol. 9, Minuc. Octav. 30, Lactant. Div. hist. 1. c, Euseb. Laud. Const. 13, Athan. c. Graec. 25. But this particular sacrifice to Saturn by the Romans (v/utets) is not explained by
;

writer speaks of the practice as still Nor is the statement conexisting.

Porfined to Christian apologists. phyry also gives it as a well-known

fact,

de Abst. ii. 56 en ye vvv tls ayvoel Kara ttjv p,eyd\rjv nokiv rf] tov Aariapiov Albs ^oprfj a(pa(6p,evov avdpomov.
directly quoted

any

other

passage which

have

This passage of Porphyry is by Eusebius Praep.

Vll]

ROMAN
;

ACTS.
el
/at]

5*3
ty\

doAovvres
6pco7rous

ep(x)TrjcraT

Ci<vdas,

'Apre/utSi dvdpvfjcrde
c

edvov'

7ravTtt)s

yap,

kccv

vfLiels

aicr-

Xwo/uevoi
aKadapaicus]

T\\v Ttp

Kpovw
P
;

<r<paTTOfjL6vy]v TrapQevoV)
immtuiditie
kclv

A-

LVC m B

aKadapcrlas

def.

Cs

5 doXovvres]
(/cat?)

PV;
indie,

dojKovvres L.

6 k&v]

P; om.

LVC;

qicoque

dpvrjaOe] apveiade {fortasse...quidcm, for iravTOos...KhvT). may be defended by the analogous use with iav, otclv.

B; dub. A. LPV, and the

7 "EXX^ves]

LPC
Ev.
for

praef. /cat

prsef.

sed

et

nunc etiam A; add. quoque B.

hear nothing else of
writers
it

iv. 16. 10, and is repeated word word by him without any signs

in classical

of quotation

in

Laud.

Const.

13,

seems to be explained by the language of Tertullian Apol. 9, 'Ecce

inillareligiosissimaurbeAeneadarum piorum est Jupiter quidam, quern ludis suis humano produnt sanguine. Hoc opinor Sed, bestiarii, inquitis. minus quam hominis. An hoc turThe vicpius, quod mali hominis?' tim was a criminal condemned to
the

Theoph. ii. 64, so that he adopts the statement as true for his own time. [The last passage of Eusebius stands
in Lee's translation (p. 123)

'Whom

has it escaped, that even to this time a man is sacrificed in the Great City
(Megalopolis) at the feast of Jupiter
Latiaris?
it

For even up to this time, was not only to Jupiter in Arcadia

mode

wild beasts, and this was his of execution (comp. [Cyprian]

nor to Saturn at Carthage, that they

all

commonly sacrifice men' etc. Thus translated, Eusebius is made

de Spect. 5 'nonnunquam et homo fit hostia latrocinio sacerdotis' with the context). There is an interesting

to assert that the sacrifice to Jupiter Latiaris took place in the Arcadian

Megalopolis. But of this extraordinary blunder he is quite innocent. The Syriac here freely translated 'to
represents the Greek rols at the Lycsea,' an Arcadian festival of Zeus. The reference to
Jupiter' AvKalocs
'

correspondence of Stanhope, Peel, and Macaulay, on this human sacrifice to Jupiter Latiaris, in Earl Stanhope's Miscellanies p. 128 sq, but it does not go below the surface. Ex-

amples of

human

sacrifices in

the

earlier history of

Rome

are noticed

human

sacrifices in

Arcadia

is

quite

a separate notice in Porphyry himself (de Abst. ii. 27), and is given as a separate quotation by Eusebius elsewhere {Praeft. Ev. 1. a), though immediately after the mention of Nor can we supJupiter Latiaris. pose that he intended to refer to the same sacrifice in the two successive sentences here.
sion
is

by Minuc. Octav. I.e., 'ritus fuit... Romanis Graecum et Graecam, Galium et Gallam, sacrificii loco viventes
obruere.'

Two

soldiers

of

Julius

Caesar also,

who had

mutinied, were

sacrificed iv rponco tivl lepovpyias

by

the pontifices and the priest of Mars in the Campus Martius (Dion Cass,
xliii. 24).

Tatian also

(I.e.)

refers to

Lee's own.]
writes
ol

The confuSomewhat later

c.

the cultus of Diana near Rome as belonging to the same category. He

must be
Aricia,
office

however Athanasius
p.

G7'aec. 25
'Pco/xatot

(1.

whose
:

referring to the goddess of priest procured his

his predep.

19)

TraXai

tov

by the murder of
see Preller

Kokovpicvov Xartapiov Ala avOpoaTrodvcriais e0prj(TKvov.

cessor

Rom. Mythol.

The reason why we

278 sq.

524
Xtives

MARTYRDOM OF
eyKav^covTai
ettl

S.

IGNATIUS.

[vn

t?s tolclvtcus dv6pa)7ro6ucriaiSy

'

irapa fiapfiapwv to tolovtov irapaAafiovTes kcxkov. Tpaiavos eiirev Nrj tous deous, 6K7r\r]TT0fJLcu ere, lyvaTie, Trjs
'

TroAvjuadias,
eiwev*

el

Kal

\xr\

e7raivto

Tyjs dpticnceias.

lyvaTtos
Betas
;

Kal

t'i

KctTeyvtos Trjs dprjcnceias

rj/ucov Ttjs

Tpa'iavos elnev'
veTTe,
oiiTe

'Otl tov

Seer7roTt]v t]Atov ov 7rpoo~KVty\v

tov ovpavov, ovTe

'lyvarios
rJAiov

lepav cre\r]VY]v Ttjv

tis
ctv

7ravTOTpo<pov.
fiao-iAev,

eiirev

Kcu

eAoiTO,

TrpoaKwelv

tov ev

cr^r\[xaTi

bvTa, tov
1

alcOfiaeL vtcott'ittt ovtcl, tov ct7rof3aX\ovTa Kal rraAiv eK

Trvpos

dvaAafifSavovTa

tvjv

diro^AYidelerav
/urj

6epfiOTY]Ta,
d/ueT-

tov

'eKAet\jsiv v7ro/uevovTa, tov \jsai ttjv eavTOv Ta^iv irapa

1

Swa/mevov iroTe
yvoo/ut]v
2 t6]
(?)
;

Tt)v
V.

tov eiriTaT;

cwdpuirodvaiaLs]

LP

dvdpwTrtov Ovalcus
3
<xe]

LV

om. P.

7ra-

paXapbvTes] LV; XapbvTes P. clause requires ae in the former.

VC

<xov

LPA(?)B(?).

The

latter

'Iymrte] here,
;

PVC

after deotis,
t'i]

LB

om. A.
tl

4 7ro\vfxa6las]

PV

iroXvp.addas L.

5 Kal

PVCAB

(om. Kal) L.

7 ovre sec.]

LP

neque [C][A][B] ; ouV.

8 irav-

TOTpcxpov]
drjaei]

P
;

7rdurpo(pop
iv aiadrjeret

LV.
V.

LP
PV;

9 rfKiov] P ; tov i)Xiov tov dwofidXXovTa]

LV.
LC[B]
;

10 alaKal dwofidX-

Xovra
\piv

def.

A.

After diro^dXXovTa
;

adds

ttjv

d^p/xrjv.

12

e/cXet-

inro/xevovTa]

PB

e/cXeii/'ets

virop-evovTa
;

tKheiipei oinro/xevovTa

V
;

(doubtless

a corruption of eKXeiipeis viroptvovTa)

dicitur

cujus

lumen

deficit

aliquando opus quod

apud

vos eclipsis

C
A.

def.

A.
V.

irore dp-el^ai]

PVC
;

mutare

dvvcrai (sic) iroTe

L;

def.

13 eiriTdTTovTos]
15 vtyeaiv]

14 TeXelv] here,
r/

LP;

after dpop,ov,

LP[B] eiriTa^avTos V. ws] P; ve<peai ILsVs.

i.

I. EXX?7i>es] A large number of instances in Greece and elsewhere are collected in Clem. Alex. Protr. 3 (p. 36) and in Porphyr. de Abstin. ii. 54 sq.

Const. i6 10, Lactant. Div. Inst.

2i

See Renan
9.

Chretienne p. 3. See Clem. iv axw aTl ovto]

xvi.

V Eglise
17, xvii.

Horn.

3.

8.

9, for

this

These writers and others are quoted on this subject by Euseb. Praep. Ev. iv. 15 sq (comp. Laud. Const. 13,
Theoph.
Hell.
ii.

phrase.
cos deppiv k.t.X.] Ps. ciii (civ). 15. 2 ktlvo>v tov ovpavov cocm deppiv. Is. xl. 22 o 1 6. cos Kapidpav k.t.X.]
o~Tr)o~as (os

53

sq).
II.

Alterth.

2.

See Wachsmuth p. 224 sq, on

Kap.dpav tov ovpavov.

these

human sacrifices among the Greeks. They were put down gene{o~x&ov. ..napa.

Kvpov] Job xxxviii. 38 (lxx) KKoX\r)Ka 8e avTov [i.e. tov ovpavov]

17.
cos

rally

naaiv)
iv.

in
1.

the
p.,

(oo-7rep

Xl6(o kv(Sov (or XidoKvfiov)

vii.

comp.
Xi6(o

reign

of Hadrian

Porphyr.
15.
3,

Ap. Const,

35 oidev ovpavbs tov

cos

Euseb. Praep. Ev.

Laud.

eVt p:r)bevbs avTov <ap.ap(oaavTa

vn]

ROMAN
avTw
6

ACTS.
;

525
ovpavos
bv
00 c

tovtos

reXelv

tov Spo/uov
Kai
00 c

Se

7rcts

TrpocrKVvrjTOs,

vecpecriv

KaXvirTOfJievo^^

ae p p

eleTeiNeN 6
d)c
ko.1

Sr]juiovpyo^

kamapan en Hie n
3

Kai

kyBon

ri^paaev ; rj treXrjvrjv av^ovcrav Kai /uLeiov/uLevrjv (bOtvovcrav Kai iradea'iv VTroKifJL6vr]v ; dXX oti to
ej^ovariv

(boos
->

XajUL7rpov 9

Sia

tovto irpocKweicrQai
6

6<pei-

Xovcriv,

ov 7rdvTU)s

dXtidrjs

Xoyos.

eis

(pavcriv

yap
Xa/u01

ovk eh irpocrKW^criv i$odt](rav dv6p(j07rois 9 dXX' veiv kclI Bepfiaivtiv tows Kapirovs TrpocreTayQy]a av
,

Treirai',

Trpvveiv

Tt]V

rj/uepav

kcci

(pwTi^eiv

t\]v

vvkto..

ko.1

dcrTepes

[2e1

tov ovpavov etc chmeia eTa-^Ori&av kai

tcov
(He

jeic

KAipoyc Kai el<s Tpoiras Kai ovSev TrXeovTiav eU irapafjivdiav.

LP;
add.
ucrel

Tt]V

6aXao~crav
7rpoo~KVi/t]-

tovtcov

(from Ps.

ciii (civ). 2).

16 b-qptovpybs] txt
17 Kvfiov]

tcov airdvTOJv
Is. xl.

P;

def.

A.
;

LPV; cuppam
P

LVB; add. ejus C; B; fomicem (KHne;

comp.
def.

22)

Cs

CKHIIH C m

def.
17

A.
aij^ovcra

ydpaaev]

LV

edpaaep P.

aeXrjvrjv

av^ovvav]

LVCB(?);
18 (pdiuovaav

aeXrjvr}
/cat]

(and so the nom. throughout);

A.
In

LP

(but
.

P
.

(pOivovcra, see

above)

B; om. V;

def.

A.

the whole sentence runs

lunam

.quae diminuitur

{deficit) et

repletur et

19 Xap*irpbv] here, LP; after subjicitur passionibus, qtiae indiget saepe. dXX' on, V. 23 tt]v vvkto] txt PVCAB; add. otiyl be Kai TrpouKweladai L.

24

be]

LCA

om. PVB.
P; before tQv

Kai

els

Kaipovs]

PVC

(the sentence being

somewhat
26
els

changed, and
latione

C s having K^pnoc
C.
;

for

Kevipoc)

AB; om.

L.

vapa/j-vdiau] here,

B;

al.

L; irapapwdlav (om. els) here, V; pro consoovbev be] PLC S d\X' ovdev The prepos. appears in A.
ttjv,
;

et

nihil

nihil itaque (odv)

BC m

Vitruv. v. Praef. 1. XidoKvftov) 'Is (cubus), quum est jactus, quam in partem incubuit, dum est intactus,
kv(Sov (v.
;

immotam habet

stabilitatem.'

The

34 6 yr)v khpavas kcli ovpavov eKTeivas-.ovpavos de cos Kaixctpa ne7rrjyp.evos.r]yXd'iaTai ao-rpois eveitev napaiivBias, (poos 8e kcu rjXios els
vii.

Coptic suggests cos o~Krjvrjv (comp. Is. xl. 22), while the Latin points to some late Greek word signifying a 'vault'
or 'dome';
Kap.apa
rj

r]p.epas
Xr/vrj

KapTToov yovr/s yeyevr/vTai,

cre-

Kaipoov Tponrjv avgovaa Kai p,eiovp,evr/ k.t.X., Euseb. Laud.

Const.
(peyyos
24. 25.
Tpo-rroov,
1

8e els

eVi tg>v ap.ai-covyivop.evq

see Hesych. Kovnrj'iov Suid.

;

5 o-eXrjvq re vnoxoopovo-a to
r)Xlco,

^povcov re nepiodois

p.ei-

Kvfte

Opov 8rjKr]v p,eXio~o-cov; and comp. Ducange Gloss. Med. et Inf. Lat. s.
cupa, cuppa, cupla, cuppula, etc. See Lobeck Pathol, p. 242. av^ovo-av k.t.X.] See Apost. Const.

ovp.evrj kol tvoKlv av^op.evr/ k.t.X.

els arjp.ela k.t.X.]

See Gen.

i.

14.

vv. 'cufa,

Tponas]

Deut.

xxxiii. 1477X401;

vov\

Job xxxviii. 23 rponas ovpacomp. James i. 17.

526

MARTYRDOM OF
'

S.

IGNATIUS.
'

[vn
Hcpat,yrj
r\v

top, ov% vScop 6 riocreihcdva KaXeire, ov irvp o cttov Ka\eiT 9 ovk dr\p bv Hpav KaXeiTe, ov

ov Kapiror iravTa yap TavTa, kclv ArjjULrjTpa KaXelre, wpos cvcTacriv rjixerepav yeyovev, o/ulcos (pdapTct elcriv
Kal ot^f^a.

VIII.

Tpa'lavos eiTrev
crv
el

appals, otl a-efieo-Qai tovs deovs

(S

6
;

Ovk dpa kccXcos eXeyov ev dvao-TaTwaas Trjv dvaToXrjv fdr]

'lyvctrios elirev

Kal dyavaKTels,
/mrj
i

/3ao"iXev, otl tcc

/mrj

bvra

7rpoorKvvr\Ta TrapaLvov^xev

vefieLV,
TTOiy)TY\v
fjiovri

dXXa top Qeov tov

ovpavov Kal
avTt]
deiois
yijs,

top (^wvTa, tov Kal tov jutovoyepfj vlov avTov ;

dXr\Qivov,

yap
r\

dXrjdtis

dprjCTKeia

KpaTOvcra Kal o/uoXo-

yov/mevrj,
jjievr]'

Se

Ka&
ov

tc Kai Trvev/uaTLKoh doy/uacrLV dfipvvov/mas SiSacrKaXLa tov iXX^VLG'/uov ddeos

So

"H.(paicrrov /caXetVe]
all

in both places. Hoaeidwva] LV; Troaetdova P. (which uses the same word throughout), and so B attaches The words are varied the substantives to one verb vocetur; ^(paiarov \kyere V.
1

6]

LP;

V.

LPC

also in

A, but the variations do not seem

/cctXerre is

to follow

V.

2 drip]

depa V.

The
7?)]

clause ovk drjp 5v rjpav

rjpav bvofxd^ere

V;

def.

L.

omitted by L alone. "H/nxp Ka\e?re] For AB see the note on "HcpaLcrrov /caXetre above.

PC;

yrjv

LV.

3 Kapiroi]

nap-Trots

LV.
6/j.ujs

iro.vra

yap ravra]

P; ravra yap irdvra LV. (usum for avaracnv) els

;

4 irpbs avcrracnv r)/xerepav yeyovev, o/xus]

PB
;

dirokavcnv r\\ierepav yeyevrjvrai,

L; k&v

rj

vpbs av-

<xracrcv

y/nerepav, a'XX' ofxcos

V quamquam
;

etiam

si (.&..

Cm

cj'eavit

ea

ad victum nobis ordinata stmt, sed A ad sustinendum vitam nostram C. eiaiv] LP; eicn

V.
701*]

6 ovk dpa] ovk dpa L.

L.

LP

ov

non C (add.

OTTlt

s)

AB.

\e-

PV; eiprjKa p.r\] PV; rod fir]

avrov]

PV

avrov vlbv

in initio B; e apxys \JZ{T) primo A. Kai rbv] LPCAB; rbv (om. Kal) V. vlbv filium ejus (add. do minum nostruni C m ) jesum christum
ev dpxcus]

PV;

2.

ov

"Hpav

k.t.X.]

Clem. Horn.

vi.

8 6 dr)p..-ov enovofid^ovaiv Hpav. See also to the same effect Athenag.

22, Tatian. Tertull. adv. Marc.

Suppl.

ad
i.

Graec.

21,
iii.

13,

Arnob.

30, etc.

in

which passages also the

rationalising accounts of the other This expladeities are dealt with. nation is attributed in the first place
to

taken up by the Stoics and by the Plut. Mor. p. 877 Neoplatonists (quoted by Euseb. Praep. Ev. xiv. 14. 6), Cic. de Nat. Deor. ii. 26, Athenag. 1. c, Porphyry in Euseb. Praep. Ev. 1 In Tertullian's iii. 11. sq, etc. time it was no longer confined to philosophers, but 'Ipsa quoque vul;

garis

superstitio

communis

idolo-

Empedocles, but

it

was afterwards

latriac.ad interpretationem natura-

vm]
7ro\v6e'ia,

ROMAN
evavcLTpeTTTOs,

ACTS.
TrepKpepo/uievt],

527
eir'

cicrTctTOs,
y\

ov^ejuia

fiefiatcocrei

e(TTr\Kvl.a*

yap
OVK
fjiev

ANe:eAerKToc
e(TTLV

TTAlAeiA

nA&NAT&l.

7TW5

yCCp

TTUVTOUDV

yjsevSoXoyicov 7r7rAt] pcojuevti, Trore

elvai
1

Xeyovcra SooheKa

tovs KadoAov tov

;

koct/ulov

6eovs y 7raXiv he TrXelovas

vweiXricpvTa

Tpa'iavds

eiirev
tj/ucov

Ovketl

ctov

(pepco

ttjv

dXa^ovetav
Xoycov
6<ra

heivws

yap

KaTaKepTO/uefc, ctco/jlvXio.

vikclv rjfjias

deXcov.

Ovcrov
el

ovv dpKel yap

Se
fj.r\
'

[cro*],

KarepriTopevcras

fjiucov.

ye,

iraXiv

ce

aLKKTa/uevo's vcrrepov 6t]pLOis irapa^Cbcra).

;

lyvaTios eiirev
;

Me%pi

7tot

direiXeTs,

Kal

eyco ycip

XpicrTiavos

el fit

ov irXrjpoTs a eirayyeXXrj Kal ov dvto irovt]poh Sai/uoariv,

dXXa
Kvplov
C.

7rpG(TKvv(jo
[r)fjLU)v~\
/cat

tov dXrjdivov Qeov tov iraTepa 'hicrov XpicrTOv, tov (jjwticanta /uloi
V) Tvev/na

tov
cbcoc
12 povt]
/cat

Add.
avTTj]

to ayiov (add. avrov

avT-q

LPVA;

om. CB.
dX-qdivr) P.

yap
ros]

LP;

yap

fiovrj
ec/>'

V.

dX^s] LV;

6fJ.o\oyov/Jiivr]]

PVC[A];

ols 6fio\oyovp.ev

L, and so app. [B].

irepicpepofiivv]
al.

15 daraprref.

Keicre

LPC(?)BA(?); dardrajs V. (sic) L; add. ab omnibus partibus A;

ecrrt/aua

PV;

r^Se

ku-

BC.

16

eo-nj/ci'ta]

PV;
P;

L.

dvee\eyKTOs]

LP:

a^eXe/cros V.

17

frrrti']

P; fahiloquio B; \pevbwv 7re7r\aTreTrXrjpwfiePT)] LB[C] Xoycov L; X67WV i^ei/Sa^ V; dub. AC. The whole 7r6re 5e /cat L. al. A. 19 ird\iv be] VBA v7)/j.evr] PV; A clause irdXtv 5e .vireCK-qcpma is much amplified in C, and wholly omitted in P. 21 aKafrveiav] P; dXafrin C at this point. long interpolation appears 22 trot] LVC m AB; om. viav LV. (XTWfivXla] V; <jTop.vXia LP. ye] LV om. LP; Karepp-qTopevvasYs. PC
eVrt Lj-Vj.

18 i/'euSoXoytwi'] ^euooXo'yaw

S.

p.

24
28

23 KarepriTopevaas] 07?ptots] LPA; add. 25

7)[jluj>]

<re
;

TrapapaXQ P.

Me*H LP

VB[C]. gs V.

TrapaSucrw]
TrX^pots]
;

LVCA(?)B;
;

LPCAB

motets

V.

LPAB;

nostri

Cs

mei C m

om. V.

uot]

LP;

fxeVB; dub.

AC.
dedecus suum ingenio
in
16.
rj

Hum

refugit, et

yap
x.

k.t.X.]
^

From
'

the

lxx

obumbrat, figurans Jovem stantiam fervidam et Junonem eius in aeream, secundum sonum Graeco-

sub-

of Prov.
23.

17.

Karepriropevaras]

deluged us
is

rum vocabulorum,
14.

etc.' (I.e.).

Mcos noXydeia] Comp. Euseb.

with your rhetoric: used by late classical Plutarch and Lucian.

28.

The word
writers,

as

Laud. Const. 3 aKpifrS* yap adeov to KoXvOeov, and see the note on Trail
3 rows' dQeovs.

tou

(pcorlo-avra]

Hos.

X.

12

c^Wo-are iavrois (pas y*<r*m*.

5^8

MARTYRDOM OF

S.

IGNATIUS.

[vin

TNooceooc, tov anoi' Santa

moy Toyc o(J)0aAmoyc

CtVTOV'

eic

KATANOHCIN
Xevs Kai

T 03 N

9AYMACI03N

TOVTOV
teal

0"/3(t)

Kal TifAW' avTOS yap Qeos e&TLV Kal Kvpios

(iavi-

monoc Aynacthc.
Tpaiavos eiirev
'

IX.
el
r\
fJLYj

KpaftaTTOirvplais

ere
co

dvaipoo,

fJL6TavoY]crr}s

lyvaTios eiirev
rj

KaXov,
eiri

fiacriXev,
eiri

K KaKtov /ueTavoia,

$e

dyadoov vttoSlkos*

Ta

KpeiTTU)
eva"e/3eta<s

yap

%prj

Tpeyeiv rudds, ovk

Ta yeipova,
Tols ovv^iv
ireicrdriTi

d\xeivov ovfiev.

Tpa'iavos eiirev*

tov vwtov avTOu KaTa^avaTe XeyovTes avTw'

too avTOKpaTOpt, Kal 6vo~ov
Ttjs
2

toT<s

6eo7<s

KaTa to Soy/ua
LP[C]B[A]; avTov L; otl odros P; hie
Svvdo-Trjs]

(rvyicXriTOv.
dav/xaaicov]

'lyvaTios eiirev
davjxdroov P.
3

Gyco to Soyima tov

<xe/3co
;

LV
V.

tovtov

Kal n/xco]

yap

Tifxw Kal

<re(3(s)
;

avrbs yap]

VC m B
,

odros yap

(om. yap)
et solus

Cs

dub. A.

eaTiv]

eo~Ti

L,sYs.

4 Kal fxovos

potens

AB

et

potens (^."tmdwCTHC
(taken from
1

Cs
vi.

T7rnes.TOC
15).

Cm)
el]

solus

C;

6 fxaKapios

Kal (xovos 8vvd<TT7]s

Kpa(3j3aTcnrvpiais

LPV

Tim.

5 KpaftaTTowvpiais]

L;

There

is

P; KpaftaToirvplacs V. a future in CB, a present in A.

dvaipw

V;
LP;

dve\G> eav

LP.
9 ev-

7 vtt68lkos]

add. eariv V.

8 XPV] here,

PV;

after

ijfMas,

L.

ovk]

LV;
S
;

dXX' ovk P.
;

ce(3eias d/meivov ov8ev]

LPCAB

Hols ow^lv] P; tocs 8pvi vwtov avrov] here, PV; before toIs Karai-iffavres Xeyere V; dub. CA.
I.

yap PB) hsVs; ungulis B; ferrets ungulis [A]; om. C.

evaefteiais
6vvi-i,

(but evaefielas Se

LC

om. V.
10 tov

L.

Kara^avare Xiyovres] LPB; 15 irapavofielv] LP; add. fj.e V.

tov dvoitjavTa

k.t.X.]

Ps. Cxviii

given.

For
p. 62.

KpaftaTTos

see

Lobeck

(cxix). 18 aiTOKaXv^rov tovs 6(pda\p,ovs

fxov Kai KdTavorjcroi

Phryn.

As regards

the ortho-

Ta davfj,aaia

e*c

tov

vofiov crov.
4.

fiovos Bvvdo-Trjs]
15.

From

Tim.

versions might seem rather to suggest dvvaros as the word

vi.

The

graphy, I have adopted the form which has the highest support in the MSS of the N. T. and is confirmed by the quantity of the Latin grabatus?
'

6.

KaXov,
is

k.t.X.]
i

See Mart. Polyc.

but, inasmuch as the Coptic frequently substitutes one Greek form

here

n, which
9.

closely followed here. find claws? Tots ow^iv]

We
'

for another,
8vvdo-Tr)s
I

and the Latin

translates

this

instrument of torture at least as

by 'potens' in 1 Tim. 1. c, have preferred the latter word as more likely to have suggested the interpolation paKapios Ka\, which must be rejected.
5.

early as Tertull. Apol. 12 'Ungulis deraditis latera Christianorum (see

Oehler's note, and comp. 30), Cyartel) 'lanianprian Ep. 10 (p. 491

No

KpafiaTTonvpiais] 'gridirons? other example of the word is

tes ungulas,' ib. 20 (p. 532) 'in poena ungularum fortiter est confessus,' and

elsewhere.

ix]

ROMAN
(pofiouiuai
I

ACTS.

529
i

Oeov
e T e p O
5

to

\eyov
KCLl

UAHN 6MOY

'0

Oyk Icontai coi e e GyCIAZWN Geoic eTepoic

yap npdcwnoN oyk ech meta
dXcrlv
V\av-

eloAoepeyGHceTAi.
vofxelv

crvyK\rjTov Se Kai /3ao~iAeu)s 7rapa-

KeXevovTtov ovk clkovu)* of Ah'yh

ol
vo/ulol

Aynactoy,

h^iayopevovcrw,

Kai
'

hoAAwn
)

eni kaki'a.

Tpa'iavos e'lTrev

Opos cvv

Kara^eare tcl Ta virep

OLCTTa
ois

ccutou tcov 7r\r]ywv.

Trjs

'lyvaTios eiirev
/ulol

tov Oeov
eivai
I

ofJioXoy'ias

yivo\xeva

/ulio~6(jov

irpo^eva*
p

oyk
C

a'Iia

yap

ta

TTA0HMATA TOY NYN K A AoIan AnoK&AfnTc6Ai.

TOV XoiTTOV,
16 cLkoOw]
vo/xoi]

TT

THN

MeAAOYCAN
tyeTvai crav-

Tpa'iavos eiirev

av6pO)7T,
<xKov<ru

Kai

el^OV TOfc TrpOCTTaTTOfJieVOlS

A#??] LP;
^eiipei

LPAB;
lex

VC.

V.

ol

LP;

B;

lex nostra {leges nostrae)

A;

ol

Oeloi vop.01

V;

lex {leges) del C.

The
of

deloi.

recurrence of similar letters oi-^eioi would explain the insertion or omission 18 a\alv] P; dXcri diayopevovaiv] PV; diayopevcvai L.
19 Karax^are]

V;

oKclti L.

LP;
ws

/cara%^ere V.
;

tu>v

ttX^wi']
here,
p.01

PV;

reus 7r\?77cus L.
after wavra,

20 ra]
21

LPCAB

raura V.
ws
a>s

fioi]

LP

V.
;

otcrra

/ucrtfwi'] oi'crra

fxicrdbv

dyaffuv

P;

oforw

ws

fiiaduiv

congregantur mihi in mercedes

ic0t

{ol8a us /aicrdbv?)

B;

.sr/0

quod

.7nercedis {olda

<bs

fiiadwu?)
18).

pnaduv A.

,rV?

^?'a

merces

XinrreaOai] toO V.

LP;

diroKaKvcpdrivai

(with

Rom.

viii.

crai/rou]

23 diroKaLP; aeav-

24 dvdpwire] written ave,

LP

&vep V.

Ovk eaovTai K.r.A.] Exod. 13. and Exod. xxii. 20.

16.

XX. 3,

the thing provided

Vit.

comp. Philostr.
iii.

Apoll.

iv.

3 npo^evos rois a'XXotr

k.t.X.] Levit. xix. 15 ovde npoaooTTov nrcoxov davp-daeis 7rpoo~a>7rov Svvchttov comp. Ecclus. iv. 27 p.r) Xafiys TvpoacoTvov 8v\rj^/t]

ou

tov epptaiov, Alciphr. Ep.

72 npo-

ov

XijpL^r]

evov eivai rfjs KOivcovias, Schol. on Arist. Nub. 243 ra hvo-ne-ma tcov

pacrrov.
17.

ovk

ecrj}

K.r.X.]

Exod.
into

xxiii.

2,

but

7r\L6vcov

changed
k.t-.X.]

7roXXc3i/.

18.

"Otjos

Our

hagiologist

may have
H.E.
viii.

taken this from Euseb.

In voo-odv criTicov npo^eva yiveTai. ^Esch. Suppl. 809 Ta.de (ppoipua npo^eva 7rovoiv, the word is a conjectural and it is discredited emendation by the fact that all the other examOn the ples of this use are late.
;

6 oos \ovnhv rjdrj tcov octtccov avv Kai aXari inroCpaivopievoov avrov
Kara
tcov

other

hand
is

the

occurrence of the

verb
sense

Ttpo^eveiv

(pvpavres

diaaanevrcov rov

much

in this metaphorical earlier and more fre-

eve^ov, an incident in the persecution of Diocletian. 21. npo^eva] With a genitive of

crcoptaTOS fiepoov

quent. ovk aia k.tX]

18.

From Rom.
34

viii.

IGN.

II.

530
croL, eirel

MARTYRDOM OF
yelpoviv
A

S.

IGNATIUS.

[ix

kcltcx crov xpriao/uiai (5ct(ravoi<s.

'

'lyva-

tlos eiirev

Tic hmac
I

x 00 ?

061

<*

XpiCTOY)
H
O T
I

Y
H

H
I

CT6N0)((0piA
C

H
I

thc ai-atthc toy A 00 M 6 C H AlMOC

I

|"

rYWNOTHC
0YT6

N AY N

M
C

AXA

p A

neHGICMAI
JJL

|"

^p
[

Z 00 H

0YT6

A N AT

kK(TTY\(Tai

Tljs

V(Te-

fteias

Svvrjo'eTai,

dappovvTa
'

ty\

Swa/mei tov XpicrTOV.

Tpctiavos eiirev Olrj viKrjcrai fj.e ty\ Kaprepia ; (piKovucov lyvctTios elwev Ovk o\o\xai^ yap '(coov 6 avdptoTros.

aKha

7ria'T6V(i)

on
kcci

eviK^ca kcu

viky\<jlo^

\va yvtos oirocov

jueTapu evarefieias kcu dcrefieias.

)36vts

Tpa'iavos eiirev
criSrjpa,

Aa-

avTOV

7T6pL6evTs

avTtp

en SyAco

Toyc noAAC ay toy AC^AicAiweNOi B a A e t e a y t 6 n 61 C THN eCOOTepAN 0YAAKHN, KCU /mtiSek CtVTOV 6Aft)5
67ri

Trjs

eipKTrjs
fir]

opaToo*

kcil

Tpeis
vdtop
;

tj/nepas
/ulvj

kcii

Tpefc

vvKTas apTOV gov <tol] LV

i
;

(payeTto
e7ret]
'

teal

7riTco,
tva
p.7]

oVw?

P.
L

PVB

sin

minus

L, and so app.

LP; after xpTycroyttat, V. deov LBC. There is the xpM^p-ai L 3 X-plgtov] PVA XP^ctoaicu] PV same v. I. in Rom. viii. 36. dtojy/xbs] here, PVBA (with Rom. viii. 36) after Xt/ws, L; om. C. 4 yap] PVB (with Rom. viii. 38); 5 LC; om. A. L. In Rom. viii. 39 it is %wptVai. 6 owf)5 iKo~T7)<T<xi] PV; airoo-T-rjo-ai P; dvvrjdrjGeTai V. dappovvra] LP dappr/aavTa V. 7 crerat] LP victoriae avians C m victoriosum C s ol'et LV. <f>CK6vLK0v] V <f>t,\6veiKov LP;
C.

x L P<TLV ] P5 X e
;

P oaL

LY.

/card gov] here,

;

7)

ot'77]

tolerabile

B
;

def.

A.

oto/xai]

ofytat

LP.
evinrjGa]
/cat]

9
;

jrtoretfw] txt

LPABCs

add. in veritate
if
;

in victoria vici (as

add. t 0e V. vuk&v iviKTjcra) C.

;

Cm

txt

PVAB /cat ivlK-rjaa VCAB add. 7rd\' LP.

;

yv<s]

LPAB;
S
;

sciam
/cat

Cs

ireiGdrjs

V;
;

def. def.
;

Cm
Cm
r
.

10 evaefteias
it

/cat dcre/3eas]

VABC
/cat

aVe/3etas

evGefieias

LP

a^pa]

txt

LP;

add.

V.

ej'

uXco] here,

kv

i)Xtp (after

aurou)

ets

to %vhov (after

aV^aXtcrd/ievot)

V.
15
/cat

13 ea-uripau]
tfSwp ^77 ti^tw]

PV;

eaoTipav L.
(but

opdro L. the former)

txt
2.

LPC

Cm
haec

AB; om. V.
add.
/cat

oirws]

LP; ha V.

14 opaTw] PV; transposes this clause with 16 rds rpeXs rjntpas]

VAB
Tts

[ins.

rds L] rpets

j>i//crds

LP

C
is

irapa^Xrjdels]

7//uas x&p'urei,

k.t.X.]

Rom.

viii. 35, 38.

wise (f)i\6veiKos word.

11.
is

much commoner
language
'sentence see Mart.

7.

f^iXoi/t/coi/]

than

(piXoveiKov, is

This word, rather suggested by the

taken from Acts

18.
a7ro(f)d(rea>s

v $v\a> k.t.X.] The xvi. 24.

context, as in Arist. Rhet. i. 11 kcu to vikov 7/6u, ov fxovov Tols <f)ikovLKois

avrov]
a.7r6(pnais

aXka

irao-iv

(comp.

i.

6, 10).

Other-

against him. Ant. 2.

For

ix]

ROMAN
ras Tpeis
V7re^e\6rj.
Trjs

ACTS.

53

/xera
^fjv

TJ/uepas dripiois
y\

7rapa(3\r]6ek ovtoos tov

surrey

crvyK\t]T09

Kal

ri/ueh

crv\x-

\jsi1(poi

a7ro(pd(reco^

ovtov yivd/ueda*
/urj

irdvTas

yap
lyvdi'

riiias evv($pi<rev

fmerd tov avroKpctTopos,

eivai

elpas Svcrai
'

o to?9 deofc,
'5
s

dAA'

xpiCTiavos
6

<i)i/3e(3aioocraTO.

TlOS 61TT6V
H

EyAothtoc
Y

Oedc

kai

rr

at h p

O) N

N H C

Y,

OS TY\ 7T0KKy\

Yi^iwcrev /ue

kolvoovov tcov 7radri/uLaTcov

Trjs

Toy K y p o y aVTOV dyaQoTr\Tl tov Xpi&TOv av-

tov yevecrdai Kal /maprvpa

5

deorriros avTOv dArjdrj

Kai TTICTOV.

X.

Trj Tplrrj

rj/uepa

Tpa'iavos

Trpoa-KaXecdfjievos

ty\v arvy\<\r]TOv Kal

top eirapyov OeaTpov, o-vvSpa/movTOS Kal tov

irpoeicriv eirl
'

to

djuupL-

hrj/uov

tcov

Poojuaicov
BrjpLO-

r}K0vcrav
o fjia-fctiv
P;
to

yap otl
L

e.Tria'KOTros

Cvpias

/ueAAei

Kal 7rpO(TTaTTi tov dyiov "lyvaTiov eicayQ^vai.

;

Trapadodels
$-qv

plXrjdelsV.

ov'tus]

LP;

ovtojV.

tov

rjv~\

LV;
diro-

P.

17 viree\dri\

V;

vire^Xdoi P; viro^eXdoi L.

18
(/cara

(paaecos

avTod]

PC

hnjits sententiae

huic verbo

A
;

T77S

/car'

V) avTov
19 evvei'as]

a7ro0acrews

LV.
;

yiu b/xeda] here,

PV
LV;

after

<rv/x\f/r}(poi,

L.

pptaev]

LP

ivvj3piae

V.
20

/xerd] txt etvai] here,

PVCAB
after

add. Kal L.

PV;

7)as

L.

xP i<TTiav s> P

5te/3e-

/3atcjo-aro]

P;

8t.a(3ej3aiajo~dp.evo5

L;

5ia(3e(3aioi>fJLeuos

V; conjirmans B;
21 6 Geos]

dub.

CA

(whether they had a part, or

{k<t)

finite verb).

LVCAB;
23

avpios

P.
Tj^iojae
/cat

22 avrov] here,

PV;
24

after dyadorrfri, L.
(1X77^77]

fjZUaffev]

P; P;

V; /car^tWe L. T7? LCA; r?/ 5e VB.

;
:

&rapx 0I/ ] PV ; et praefectwn BC S et L; om. A see the same v. 1. ^-rrapxoi,

LV; aKrjdtvbv P. 6] LP; om. V. praefectos C m (in for m)

vrrapxoi, in

26
27
;

T77]
toj/

/cat

/cat

toi'

virapxov
eVt]

Clem. Rom.

37.

30 irpoo-TarTei tov dyiov 'Yyv&Tiov elaaxdv uaL ] LP; et sedens pro tribunali jussit adduci sanctum ignatitim B mandahim dedit ducere. in tribunal ignatium [A] /cat e/ceXevcrev 6 aiiTOKpaTup

LV;
;

els P.

28

tuiv]

LP; om. V.

elcraxdrjvaL

avTov

et jussu regis

(Jubente rege) induxerunt sanctum ignatium C. to

21. EvXoyrjTos k.tX] kolv(ovov K.r.A.] 7; comp. Phil. iii. 10.

From
See

23.

1 Pet.i.3. 2 Cor. i.

the

city

calls

him

prefect, though Trokiapxos, so as to

Dion
keep
II.

e'napxos for the 'praefectus praetorio';

i.e.

27.

tov eTrapxov]

'

the prefect,'

see
1013.
29.

Mommsen

Staatsrecht

p.

the 'praefectus urbi/ the highest official under the emperor. The term

6 iirlo-Koiros 2vpias]
is

The

ex2.

used absolutely would naturally refer

pression

taken from Ign. Rom.

342

532
fck
tV/5

MARTYRDOM OF
Se

S.

IGNATIUS.
'.yto

[x

idedcraTO,

e(pt]

wpos clvtov
ottco^
kcll

dav/md^io

otl

fieTa

toltclvtcls cliklcls Kal TOcravTtiv Aijulov.

/ulol,

dAAa
eiirev*

kclv vvv TrelcrdrjTL

tlov 7rpoKeijaevo)v kcckwv

dwaAAayrjs'
''Eoiicds
/ULOL

Kal

t]/uds

eets

(piAous.

'lyvarios

fJLOp(pY]V

fA6V

^4J/

dv6pt07TOV,

Tp07TOVS

06

d\w7T/co9 craivovTOs /uev Trj KepKio 67rifiovAevovTOS oe ty\

yvaijur],

(piAavdptoirov pri/mara TrAaTTOjmevos

kcli

fiouAevo-

juevos /urjSev vyies.

aKOve yovv Aonrov

iarrlv

justcc Trappier Las,

kcci

ak ovhek
Sid

jjioi

Aoyos

tov OvtjTOv
irpos

67riKr]pov (iiov

'Irjo'ovv

bv 7ro6to*
KCLI

c\itL[xl

avTOV

0~TIV
el/ULl

ddaVCKTLCtS
7TpOS

7T0\Xa

farjs CLLCOVIOV.
jULOV

dpros yap 0A0S CLVTOU

KCLI

KCLI

CLVTOV 6KT6TCLKCL

TY]V

C^ICLVOICLV'

VTrepopco crov tcl fiacravL&Tripia,

7TTVO).
1

kcli

ty\s Soprjs orov $ia-

Tpa'Lavos eiTrev
add. clvtov
2 fgs]

idedaaro] P;

'Ewei^r] dAa^cov kcll virepoirTr]? LV. ?<p v ] PVCB; add. 6 Tpaiavbs

dXXa k&v]
txt

L[A].

PV;

e?s

L.

LPCAB

K al

V.
al.

3 vvv]

LVCAB;
<pi\ovs]

yovv P.
(pLXovs eeis

i)fj.as]

PC;

add. tov \oittov

LVA;

B.

?e

LP;

V.

6 d\w7re/cos]

LP;

dXcoirov

V.

lower note.
o~Tai

8 \onrbv]

LPC'S

L; mores BA; al. C. aabovros] LPAB; aeiovros V; al. C: see the jam B wz/wr C m om. VA. 9 ec-riv] LPCAB ;
5 rp6irovi\

PV;
;

rpbirov

rou dv-qrov Kal iTtKrjpov j3iov] (but temporalis B, possibly translates ^0 mortis deinceps reading eiriKaXpov for emicfjpov) ; tou davarov L. curam non gero et non vitam hanc euro, as if the translator had both readings before

V.

PVCB A
al.

him.
ttoOlov

ptov] txt

PB;

add. tovtov V[C][A];

L.
dpros]

10 ttoOQ]

LPA(?)B;

V;

dub. C.

direi/ii]

LV

aTrLrj/ii

P.

LPCB

<t?tos

A. 15 iarlv] here, LP; iari (after dXa&v) V. om. PV. Add. r 7rd\y L; om. PVCB.

Trpoabrjaavres clvtov]

V; al. LCB;

16 ecurare]
;

CB

{laxate)',

eXdo-are P.

17 eddrf]

L; dimissae sunt B

ideddrj

and so perhaps C (which translates quum autem vidit beatus [add. duns \leones duo C m ] venientes super ipsum). The reading rfkdev seems
6.

LV, and so app. V; TjXtfep P, Ignatius C m ] ferns

to

be an

aXcoTreKo?]
;

This reading

is re-

hand
9.
i.

o-elovros

would seem

to require

quired

since the

adjective aXcon-ov

the accusative.
2

would be out of place. For aXconos see the note on Ps-Ign.

('fox-like')

tovtovI

tov OvrjTov k.t.X.] Euseb. H.E. tov dvrjrbv kcu eiritajpov

5
to.

Antioch.

6.

j3iov,

Laud. Const. 4

dvrjra koi

o-aivovTos]

The

dative decides the

eir'iK-qpa.

reading, for this is the common construction with aalveiv, e.g. aaiveiv ovprj Horn. Od. xvii. 302, o-aiveiv KipOn the other kg) Arist. Eq. 103 1.

10.

apros yap io-nv

k.t.X.]

Comp.

Ign.

Rom.
Ttjs

7,

which has

probably

suggested this language.

13.

do^rji]

The

construction

x]
[5

ROMAN
7rpocr$ricravTs
/mtjSe

ACTS.
duo
XeovTcts

533

eaTLv,

ovtov

eV

olvtov

eaaraTSy 07raK
'

Xei^avov avTOv

inroXeiTroovTai.
ecprj

ws

Se iddrj tcc dr/pia, deacrdjuievos 6 /uLcacdpios

'

7rpos tov

hrifjiov

Ai/Spes

Pcofjialoi, ol

TOvSe tov dyoovo^ OeaTai, ov

rj

(pavArjs evK(x
so

twos

7rpa^6tos
ctItos

/mo/uiCpf]^

tclvtcl 7rd(r^co,
Sl

a'AA' eveKct evarefieias'

ydp

eifju

tov Qeov, Kal

oSovtcov dripiiov d\f]0ojULaiy iva dpTOS Kadapos yevoofjiai. dicovcov Se Tavra 6 Tpa'Lavos /ueyaAcos e^7r\rjTTT0

\eyoow

MeyaXt]

r]

viroixovr)

tlov
rj

eU

[tov] Xpio-Tov e\7ri-

XpvTW
15

Tis \yctp\ 'GWrivoov

fiapfldpcov virefxeivev toi-

avra

TraOeiv eveica deov iStov, ola ovtos virep ov ireiri'

(TTevKev

iracr^ei

lyvaTios

elirev*

Ovk

dvdp(t)7rlvris

c^vvajjiews e<TTi
emendation of
ora.
e\dt)

to VTeyeiv TOiavTa,

7rpo6vjULia<;

Se

/ULOvrjs

PV. LP; om. V.

Add. eir' avrbv L[C]B; which was corrupted from eadrj. 18 ol] deaad/xevos] P; add. avra V; add. ravra L. rod] LP; om. V. 19 evena twos] LP; twos eveica
?} fJLOfxcprjs]

V.

7rpdews

<pav\ris irpd^ews pravitateni)

L; opera et... damnum [A]; irpd^ews B (translating actionem (irpd$;is)...quam feci C; /JLOfxcf)TJs V; p.op<pfjs
y'wcjfiai

P. L.

21 yeviofiat]

LP;

V.

22 olkovwv]

PV;
;

a/cotferas

23 twv

els

rov Xpiarbv iXwifovroov]

LP

(but

om. tov L)

eorum qui

C m (but newQ"^", though properly meaning iriarevew, is sometimes used to translate eXtrl^ew, e.g. Ps. xc (xci). 4, just as iXnifew is frequently translated 'trust' in the E. V.) ; in christian credenthan B; twv xP'- <JTLav '^ v VC S
credunt in christian
.

LPV roiavra] PV
24 yap]
;

om. CB.
roaavra

virefxewev]
;

P;

vTre/mevev

V;

vire/xewev dv L.

LB

hos labores (cruciatus)

25 ireirlo-revKev]

LP

weirlo-TevKe

V.
ix.
is

as in

Cor.

27 to creyew roiavra] L; to areyew ravra C s (qj^rifc.1, ravra (simply) P. 12) tanta toleravi B; to arepyew ra roiavra V;
translated in

The

sentence

Cm

as if ovk dvdpwir'wqs 5vvdp.eu)s eart irpo6v/u.la

/xovt]

Kal

jriaris k.t.X.

irpoa-nTveiv

tlvos

occurs
it

in

^Elian

H. A.

iv. 22,

where

is

altered

by
to

the editors.

The word belongs

and
contempt;
sq.

from Rom. 4 but it is here taken from Iren. v. 28. 4, as quoted by Euseb. H. E. iii. 36. See above, p.
;

the category of verbs denoting depreciation

377 sq.
27.

comp.

o-reyeiv]' to sustain''
1

seethe
con-

Kiihner
17.

II.

p.

326

note on

Thess.

iii.

1.

The
;

The irregufor eldOt]. larity with respect to the augment is not a serious objection to the adopidOr}]

fusion between crreyeiv

and

appears
Thes.
s.

in

MSS elsewhere
areyco p.
is

arepyeiv see Steph.

et

v.

690 (Hase

tion of this reading.

20.
a-lros

ydp

elp.i\

Ultimately

Dind.). Here ariyeiv ed to the sense.

better adapt-

534
kcli

MARTYRDOM OF
Trio-Tews i(p6\KO/ueur]^

S.

IGNATIUS.
Xpicrrou.
01

[x

eU

djuiorideiav

kul
kcci

Tavra avrou

elirovros ehpctfiov eir

ovtov

Xgovtes

ep 6Karpwv tcqv /mepcou 7rpo(T7r6(r6uTes direTTVL^av fiovov, ovk ediyov Se avTOv tcou crapKwv, \va to Xei^avov
I

els 6/j.or)6eiav
is

Xptarov]

els

orjdeLav xpi(rrou

els plorjQeiav xp<-~ r bv

LVC

s.

The

translated fide altrahente et adjutorio (v. 1. auxilid) christi in B, and fides 2 avSee the lower note. quae attrahit nobis christian adjutorem ((3or)6dv) in C m LP irpbs V. rou elirovros] LP ; elirovros avrov V. avrov] At this point e7r'] after edpa/iov, P. ol Xeovres] here, lost. C s breaks off, two

sentence

pages being
rf\

LV

Kal e| eKarepuv...ev
;

PVCB

(minor variations in these authorities are given in the

following notes) Kal e eKaripwv r<2t> p,r\pQv cnrapd^avres Kar^dovro avrov ws irapavrd rod ayiov /maprvpos lyvariov irXrjpovo'dai rr\v evxw Ka ^ r V u eTn.dvp.Lav /card ro yeypap,p,evov, eiri6vp,ia biKaiov beKrrj'
'Lva u>o~irep

ypa<pev ev

rfj eTriaroXfj 6
'

ayios

p.7]8evl

rwv

dbeXcpusv ewaxOels (sic) exipedeirj 5ta rr)s avXXoyijs rov XeLtpdvov

airrjcnv p.bva to,

Kara yap

rr\v

avrov

rpaxvrepa tQv dyiwv avrov bcfriwv

pup-aiuv
p.eya\o7rb\ei,

Trepi.eXeL<pQr\.

ariva (frvXaKrrjpiov
is

oierrjpovvro

rrj

ev

rj

k.t.X.

L.

This substitution

taken

1.

els

6p\or]6eLav\

i.e.

'

drawn

to

anTopieva,
(j)6{3r}Tpoi>

Euseb. L. C. 9 8 dyanep
Ka\
Ka.KG>v

ti

conformity with (the sufferings of) Christ,'' in accordance with his own wish Rom. 6 eTTirpe^rare p,oi pLip.r)rrjv I have eivai tov irdOovs tov Qenv p.ov. been led to this conjectural reading

ap,vvTr)piov...Trjs

'Pa>p:aiG)v dpx^js

kcu rfjs

KaSoXov
i.

(3ao~i

Xetas (pvXaKTtipiov, V. C.
i.

The presence

4> u 9' U1 of the saint's bones

by the

fact that Ignatius twice uses opLorjdeiav Qeov in the sense of 'con-

was to guard the city from harm. The word cpvXa<T7]piov always has an active sense (e.g. Plut. Mor. p. S20 np-r/s
(pvXaKTrjpiov, ib. TroXeai), so that

formity with God,' Magn. 6, Polyc. i, and that in the latter passage the

821 (pvXaKrrjpiov. ..tols

there can be no doubt
here.

Greek

MS

substitutes

(3orj6eiav

for

about
teries'

its

meaning

The

'phylac-

6pLorj8eiav.

Moreover

eqbeXKopievrjs els

(3orj8eiav Xpio-Tov is

awkward

alike in

expression and in order, while important authorities have Xpiorou. 2. On the relaedpapLov k.t.X.] tion of this account to the divergent
story of the

mentioned in the Gospel (Matt. xxiii. 5) seem to have been so called originally, because in pursuance of a literal fulfilment of the Mosaic precept they were designed to preserve the law in memory (Exod. xiii. 10
(pvXdjjeade

Antiochene Acts, see

tov

vbp,ov,
to.

Deut.

vi.

2 3

above, pp. 372 sq, 431 sq. The MS L has interpolated from the latter

(pvXdo-aeade

TvdvTa

StKaioopaTa,

here and below,

5.

p. 538,

1.

3.

(pvXa^ai noielv, IJ (pvXdaaa>v qbvXdtjr) tcis evToXds k.t.X. comp. the explana;

cf)v\aKT^piov]
\

'a ftresetvative,
e.g.

tion

in

an amulet'
p.

comp.
TTJS

Plut. Jlfor.
CpvXaKTTJptOV

378

TO

"icnSo?

word would

but the Justin Dial. 46) and the mode of wearing them
;

TzepiairTecrBai p.vdoXoyovaiv avrijv, Dioscor. v. 158 (159) (pvXaKrrjplov de

7repidp,p.a.Ti

aura)

al

yvvdiices xpa>vrai,

ib.

159 (160)

<pvXa.Krripia...p.T]pa>

nepi-

at a later date suggest no other idea but that of amulets to On (frvXaicrripiov protect the wearer. see also Colossians p. 69. The name of One7. eTeXei<>6r\\

x]
5

ROMAN
'

ACTS.
Pco/uiaibov

535
fJL6<ya\o7r6\ei,
ct7reT/uLr]6r]

avrov
Kai
if

eirj

(pvXctKTtjpiov

ty\

ev
tvjv

lleTpos
KCtl
e

e&Tctvpcodr)

Kai

flavXos

K(pa\f]V

'Ov^CTL/ULOS 6T6\6lCo8r].

XI.

$e
.

Tpaiavos e^avacrrd^
rjKL

ev

Bau/uacriuLoo

rjv

K7r\t)TTO{JLVOS
substantially from
lxt)pQ>v

$6 CtVTW ypdfJLfJLOLTa TTapd HXlVLOV

6.

Mart. Ant.
L.

For

see p. 372 sq.

;

3 fiepwv]
al.

PVCB

L.
al.

airiirvL^av]

add. avrbv V[C][B]

5
efy]

L.

4 8e]
fxeyaXo-

PC; etB; om. V;

vdXei]

PCB;
;

r,v

V;

al.

L.

LPCB;

7ro\ei

V.
.7

6
ereXeiudrj]

d-Kerp.-i)Qr\ rrjv

KecpaXrjv]

PV

rrjv Ke(paXrjv

direr fXT]6-r] L.

PV

lapidatus

rrj t<2v <r/ceXu)j/ /cXdcrei

to

TeXos edeijaro

om. C.

Add.

ev 56# xpiarov

LPV
'dfxa

om. CB.

8 ea-

vaaTas...eKirXrjTTop.evos\

PV;

e^avearri dav/idfav

Kai eKirXriTToixevos

admiratione perculsus

discessit

B;

surrexit... existens in

magna

L; exsurgens admiratione, etiam

eKwXrjTTOfj.^v^ 5e
TIXlvLov]

autem {in
iJKei k.t.X.).

he)

perculso (irXrjaaeiv) eo et admirante etc. C (as 9 avTiI)] txt LP[C]B add. Kai V.
;

if Ztl

VB

pilinio

(niAiniOc) C

Traicjpiov

ireovlov P.

simus occurs twice in the Mentza. On Feb. 15 he is commemorated alone. Here he is called a slave
^iXtj/jlovos

on Nov. 22 but, like the Mencea, they represent them as stoned to death at Colossae. These facts will
;

avdpos

ypdcpei. 6 dyios
is

'P<opalov 7rpos op dnoaToXos UavXos he

',

explain the glosses which have been substituted for ereXetcodr].

9.
rjKei

arraigned

before

Tertullus
;

'

the

de avrco k.t.X.]

The whole

and he is prefect of the country' sent to Puteoli and there put to

death by having his legs broken. This is also the story in the MetaOn Nov. 22 again the phrast.
Me?i(za
the holy Apostle Philemon and those with him, Apphia, Archippus, and Onesimus.' They are here related to

of this account is taken from Eusebius H. E. iii. 33, whose language our author follows in the main, forgetting even to change the oblique narration (irphs a top Tpa'iavbv k.t.X.).
But, though the account is taken from the History of Eusebius, the sequence of events is suggested by the Chronicle of the same author see above, p. 449.
;

commemorate

'

have suffered

they are brought before Androcles the governor of Ephesus, and after undergoing other tortures are stoned to death.
;

at Colossae

At the same time the notices relating

to

own

Ignatius are our martyrologist's insertions in order to connect

Though no

special details are given about Onesimus, he is not dissociated

from the others

in the list. The Latin Martyrologies make Feb. 16 (not Feb. 15) the day of his com;

the correspondence of Pliny and Trajan with the fate of the martyr. Eusebius himself does not derive his information direct from Pliny, but from a Greek translation of TertulHis lian Apol. 2, which he quotes.

memoration

and they represent him

as put to death by stoning, not however at Puteoli, but at Rome. They

knowledge is so entirely derived at second hand, that he does not even

know

the

name

of

the

province
II.

celebrate Philemon

and Apphia alone

which Pliny governed, Chron.

p.

53 6

MARTYRDOM OF
tjyeiuovos,

S.

IGNATIUS.
eirl

[xi

CeKOuvSou

Kivr]devTOs

tw

irXriBei

tuov

yevofjievtov /uapTvpcou Kai

owcos virep Trjs 7r/o"Tew5 dvr]p(jlyi^ev

ovvto,

ajjia

Se eV TavTto fjirivvovros

dvoaiov

\xr\^e

Trapa tous
u)

to ye a\xa Trj tov XpicrTov tov Oeov Sticriv vjAveiv hieyeLpofdevovs TO $ fOl')(UeiV Kdl <pO[v7T6p TOVTOV hlKY]V l/7T^|/]'
vofjiovs TTpoLTTetv ccutovs, 7r\r\v

veveiv Kal tcl crvyyevrj tovtols dde/ULTa 7r\r]fJLiJie\rifJiaTa

teal

olvtovs dirayopeveiv^ irdvTa re irpaTTeiv dicoXovdcos

1

ijyefxovos]
;

LP
P

rjyefxuvos
;

V.

Ki.vqde'vTos]

PVB
;

(comp. Euseb. H. E.
Kal

ill.

33)

vlk7}6vtos
;

L
;

al.

C.

2 yevop,evuv]

PV

yivo^vuv L.

owcos]

LC

ottws

ws drpcorus
;

om. B.

dvrjpovvTo]

a5t/cws dvaipovvTo
etc.

dvaipedhTwv

VB
;

datit se sponte (ipsos)

ad mortem

sine tiftiore pro fide

C.
p.-q-

3 tclvtu}]
vvovtol

LP Euseb.; t< avrip PV al. C def. B.

;

V.
4

pltjvvovtos] /cat p.rjvvovTOS

7ra/)a Tot)s porous]

PV

Euseb.; irapdvop.ov
5 2y]

L;

contraritim legibus B.

to ye\ Euseb.; to
5teyet/?o uei'oi;s]
/

LP

tov ye V.

LP
al.

Euseb.; eua V.

C.

Add.

Kai

V
;

om. LP.

Euseb.; diaTrjpovpevovs P; t6^ X^ta-rdy] PV Euseb.; XP L<TT0V L

LVB

dcum C; tov deov (om. Sk^p) PB (app., has caussa christi dei hymnos canebant) tov p.ovoyevr\ viov tov deov L. vpveiv] CB Euseb.; irpoaKwetv LPV. Perhaps we should read Trpoavpvetv. 6 virep'] LP ; Kal virep Y def. CB, which omit the clause virtp...vTex etv wanting
toO Geou
for
it

cu'/c^y]

0eov biK-qv Euseb.; stent

also in Euseb.
dd4p.i)Ta

tovtov]

add. ixovov LP.

ddepnTa]

V
P

LP.

8 re]

PCB

Euseb.; 5 V.
d/coXoutfws]

The words

re irpaTTeiv aKoKal aKo\o6dcos

;

\ov6ojs are omitted in L.

V[C][B] Euseb.;

162 'Plinius Secundus cuiusdam provinciae praeses.' HXiviov 2(kovi>8ov]

Bithynia
referred

and the inscription

just

This refers to

the celebrated letter, Plin. Epist. x. The date of Pliny's Bithynian 97.

government was variously placed by older critics from A.D. 103 or 104 But (Tillemont, Clinton) onward. a recently discovered inscription (C.
I.L.
III. 777) has decided the time within narrow limits see Mommsen
;

belonging to this province and bearing the date A.D. 112, mentions him as propraetor. As the length of the tenure of such offices was from two to three years
to,

at the outside, a closely

approximate Arguing on this basis and following the sequence of

date
is

ascertained.

the letters, Mommsen concludes that the correspondence extends from

It appears in Hermes ill. p. 55 sq. from the correspondence of Pliny and Trajan (Plin. Epist. x. 81 comp.
;

about Sept. in to Jan. 113 so that the letter relating to the Christians will have been written in the autumn
;

Calpurnius Macer was governor of the neighbouring province, Mcesia Inferior, at the same time that Pliny held office in
51, 68, 70)

that

or winter of 112 from Amisus or the neighbourhood. On the impossibility of reconciling this date with
the other indications of time given

XI]

ROMAN
vojJLOi<f\.

ACTS.

537

[rols
>

7rpo\

a tov Tpaiavov
\kcu

eV

ivvoias

\a(rjv

(3ovtol

r Kara tov \xaKapiov

ayiov] 'lyvctTiov

yap

7rp6/uiaxos tcov Aolttvov fxapTvpcov), hoy/ua tolovtov

Tedeiicevai,

euTrecrov he

to ^pia-Tiav^v (pvAov /mrj 6K^rjTela-6aL /ulev, to he Aei\Jsavov tov fjLctKap[ov KoAa^ecrdac.

'

'lyvctTiov eKeAevaev toIs OeAovo-Lv 7rp6s Ta<prjv dveAeadai dhcwAvToos e^eti/. ol he kcltcc ty\v Pcojurjv oh

aheAcpol,

def. L. 9 Tots vo/iOis] B Euseb. ; om. PVC irpbs a Euseb. (see also BC in the next note) eir evirpos clvtov V. The renderings of this sentence in the versions voias] P; eir evvoig. V; gwoiav L. are traianus vero his auditis poenitens de his quae in beatum et sanctum ignatium inhaec autem quum cognovit traianus gesserat B (as if it had read /xeravoiq. XafiovTa.) def.

L.

tov]

LP

>

ex

epistolis

plinii

et

of iwoia).

consideravit apologias beati ignatii C (which implies some part 10 to. Kara] LV, and so prob. CB (see the last note) ; om. P
/ecu

(by homceoteleuton). LP; add. irpoj3di>ra

Xpto-Tiavwu]

ayiov]

LPVB

om. C.
12 TedeiKevai]
[xij]

'lyvariov] txt

V;

dub. CB.

LP;

t07]k^cu V.

Euseb.; twv xpt-vriavQv LP.

13
ifxireo-ov

see the next note.

cideret puniretur

Euseb.; om. LPVC : de KoXd^eadai] Euseb. ; si quis tamen in;

B;

e/JLTreaov 5e

fir)

pedev de

pvr\

dvaipeiadai V.

KoXdftcrdai P to de Xetyavov]

evpedev 5e

p.r)

KoXafeadai

LC

eu-

Cs

resumes here.

tov /xaKapiov]
eKe'Xevae L,Vs.

VC

sancti

B
;

tov dyiov

/ecu p.a.KapLov

LP.

14 eKeXevaev]
irpos Tacp-qv

diXovciv]

deXovai

edfkovai L.

dveX4a6ai]

LP

tollere

ad
;

sepeliendum a/voXurws L.

sepelire

irpos Tcuprjv

(om. aveXeaOcu) V.

15 d/caAvrws]

PV

by our martyrologist, see above, p. See more fully I. p. 50 sq. 377. tov Qeov 8lktjv] after the man5.
'

translation of Tertullian, as quoted by Eusebius, is tov XpiaTov Qeov

binrjv vfivelv (3) The natural order otherwise would be not Christo et Deo,' but Deo et Christo.'
; ' '

as God,' according to the classical usage of dUrjv. But

this

ner of God]

'

use seems to have puzzled a

12.

fxrj

eK^rjTelaOai fiev]

The

vari-

later age, so that bUr^v is struck out in some texts. The correctness of

the reading 8lktjv is verified by the text of Eusebius. The Latin of

Tertullian
this
in
is

ous readings show that our author originally copied Eusebius, but that his text was subsequently corrupted

by successive
first

stages.

The

/lit)

was

{Aftol.

2),

from

which
'

ultimately derived, stands authorities ad generally canendum Christo et Deo,' which

the

displaced and transferred to the second clause, so that the sentence then ran eK^rjTelo-Oai p.ev epneaov 8i but this was felt to KoXa(eo-6a.L fxf}
;

Oehler retains and attempts to deut Deo fend, but the emendation
'
'

be absurd, and
substituting
first

it

was emended by

evpedev for epneo-bv,

for

V/Deo' own words quasi Deo

is

certain
'

for (1) Pliny's

and then

avaipelaBai for Ko\deaOai.

are

carmenque Christo dicere'; (2) The Greek

The

prj

is

omitted in the Armenian

(II. p.

Chronicon

162).

538
teal

MARTYRDOM OF
67reo"Ta\/cet
Trjs

S.

IGNATIUS.
clvtov

[xi

wVre

fJLY\

7rapairr](TafjLevov^

Ttjs

juapTUpias

7ro6ovfJLvr]S
(TcofJLa

diroa'TeprjcraL
[eV T07ra)]

e\7T*oos,

\aej~ov

/3oVr9 avrov to
ddpoiVofJLevovs
67TI
'

diredevTO

evda

r\v

alveiv

tov Qeov

kcll

tov Xpta-Tov avTOv

KCLl

TY\

TeXeiOOCeL

TOV dyiOV
A
I

67TLCTK07rOV
Y

[JLCtpTUpOS 5
I

lyVCtTLOV

MNHMH y&p

K A

6 t'

6 T K O)

O) N.

XII.
6

OlSev Ce avTOv to /uapTupiov

7ricr/co7ro5,
kcli
i

kcci

Giprivalos

Aovyhovvov
A
I

twv
A N
6
Y,

7rio~To\tov

clutov

fxvrifJLOvevei

Xeyoov

outw

p h k e n
I

tic toon
K A T A K p
I

HMeTepooN
6 6
I

H p
9 H p

THN npOC 06ON M A p T Y P IlTOC 6IMI TOY A, OTI

CO N

TT

p O C

K&l
A p T
L;

I*

OAONTOON
r e N 0>

A A H 9

MA

I,

N A

K A 9 A p 6 C
e7recrra\/cef

MA

I.

eVecr-rdA/cei]

V; commendaverat B;
(see the note

a7recrra\/cet

P;

scripsit

C.

were]

PV

cos

on
L.

d-rroaTeprjcrai).

irapaLT-qvafievovs]

irap-q-

T7)(rafxvovs

irapaiTrjad/JLevoi

The
rrjs

rendering in

C
;

is

quod
is

si prohibueritis

me

mori in christian, privabitis me spe ad quam

respicio (but

Cs

mutilated).

avrov]

LV
V.

avrtov

P.

rrjs

p.aprvpias

Trodovfxevrjs]

LP
\

tt)s

Trodovfxevqs fxaprvpias
e\7rtd"os]
;

2 awoo-TeprjcraL] dwo<TTepT]o~et.V; diroaTepeio'daLV

diroaTeprjaeie L.

here,
to,

PV
(?)
;

before

d7rocrre/3?7<rete,

L.

3 to aco/Jia]

PVC

reliquias sancti [A]

Trepi\ei(pdevTa tQsv

VA

om.

LPB
L

ev tottuj] ayiuv Xei^dvoov L ; see above, p. 534, 1. 2. dub. C. The recurrence of similar letters -eirroeriTonio
rjv

might have led to the omission.

fievov
ii-

i^ov]

PVB
/cat

accidebat

Karietc.

c5V

(obviously corrupt).

translates

ubi solebant congregari

tov
l<

4 ad poL^ofxtvovs]
et

LVCAB

opOpi^o/xevovs
;

P.
r)p.Q>v

XpicrTov

avrov]
;

filium ejus unigenitum A /cat tov Kvpiov nium nostrum jesum christum filium ejus B.
in spiritu sancto [B]
;

l-qaovv
/ecu

xP XT0V

LPV
;

et

domi-

Add.

to ayiov TrveOfxa

LPVA;
/xa/ca-

om. C.
txt

5 dyiov] txt
;

LPCAB
LV
;

add.

/cat

piov

V.

/cat]

LPCAB

diKaiwv
7 5]

VA

al.

B.

add. fiaKapiov V. ey/cwiuW] PA add. yiveTai

;

6
add.

5t/catoi/]

LPC
al.

est

[C]

B.

PVCB

Euseb. H. E.

after fiaprvpiov,

Eip^atos]

PV

iii. 36 ; om. L[A]. both places, V. 6 etprjpalos Euseb. dpivatos L

;

auroO] here,
/cat]

Euseb.;

in

LPAB

Euseb.; om. V[C].

8 Aovy8o6vov]

\ovy/cat]
;

dwvovF', \ovy86vov L[C]

laudon

A
;

lugdunensis

def.

Euseb.

PVB
ait B.

Euseb.; om.
10
s
;

(?);

sed et A.
7T/30S

L (8s J&tprjKev] PL
6s /cat
;

being a repetition of the preceding syllable) dpr]Ke Vs ; dixit CA; cl>s et7re Euseb. ; sicut...

GeoV] Euseb.
c/?/^'/

7rpos t?eoO

secundum deum

ets

0e6>

LP

m christum C
6. x. 7.
7.
/xvr}/x?7

<7#c7<?

in christum

Cm

c/f/

A.

/cara/cpt#ets 7rpos drjpia]

yap

k.t.X.]

From

Prov.
of

this

chapter,

containing

the

testiis

OtSei/

5c k.t.X.]

The whole

monies of Irenasus and Polycarp, taken from Eusebius H.E. iii. 36.

xn]
Kai

ROMAN

ACTS.

539
Cjuvp^rj

flo\vKap7ros Se, 7rl(TK07ros oiv Trjs ev tovtcov \iz\ivr\Tai <Pi\i7nrrio'ioi<; 7rapoiKias 9

tt

ypdcpcow
in

iTTapakaAgo oyn
KAI
A C K 6
?

a n t a c

ma

c,

a A e A
H N

i,

nei0Ap)(e
I

TT

A C A N

YHOMONHN,
a A A a

A T
'I

KAt'
I

OCt)0AAMOYC Of
kai
'

MONON

N TOIC MAKApiOIC
kai
oj

T N A T

CO

Po y

<t>

to

kai Zooci'mco

e n

aAAoic
kai
n t e c

ttoA-

Aolc toic el ymcon kai In

>

a y t

TTayAco
na

toic

c y n

ayto)

t e y k o c

n,

oti

oytoi

oyk
6 C

61 C

KGNON eApAMON,
OTI
6IC
P
i

a A A'

EN ITICT6I KAI AlKAIOCYNH"

I
I

KAI
tt

TON d^eiAOMGNON AYTOIC TOTTON

<^>;

apa

Ky

$
i

kai

h'tatihcan

go n a,

a A Aa

CYNenA0ON" of r^p ton nyn ton Y^rep hmoon a o 9 a tt

|NONTA
LPBA

XpiCTON
Euseb.
ti

KAI

ANACTANTA
V

9 H C A

N.

Kai

C
PV[C]B
;

; irapabodeh els drjpia {inorti) damnatns ut rod Qeov] LP; deov Euseb.; dei tov deov [xov V. ;
;

daretur feris
13 5^]

CBA
we]
;

Euseb.; om.

LA.
;

i-rricr kottos

LPC

iirlo- kottos
;

A[B] def. Euseb. smyrnaeonim urbis

tovto

ev 'Zp.vpvrj]

LPC

fffwppoltav

tovtuv avrwv Euseb.; 14 tovtuv] tovtov (not however here, but before Kai iroXvKapiros) L ; talia ; ejus
def.
;

Euseb.

V VC

V; episcopus smymiarum (sic) B

;

B.

p.ep.vt)rai

QCkLinnjaioLs ypd(puv]
.

LP

(both however writing

<f)t\nrmcrlois)

philippensibus scripsit A; meminit scribens philippensibus {philippis), dicens ita C; meminit...philippensibus scribens ac dicens B p.ep.vrjTai ev rrj <pepop.evrj avrov irpbs <pi\iTTn](riovs eincrToXy cpdaKwv avrois p-qp.a<ri
et dicit
.

commemorat

.in epistola

quam

Euseb.;
16

fjwrjfiovevei

Xeywv V.

15 ovv iravras] 17 'lyvarlcp]

s)

LBA
;
;

Euseb. Polyc.
P.

om. PVC.
18 'Poi^y

et'Sere]

V;

'ibere

LP.

LV

iyva.Ti.ov

LPVC (but om. Kai faaiiup C B Euseb. fao~Lp.q} Kai pov<pu? A Polyc. dXXd] LPCAB Euseb. Polyc; om. V. 19 rols pri.] PVCAB Euseb. Polyc; om. L. vp,i2v] LPCAB Euseb. Polyc; i\p\Qv V. avrip] txt L Euseb. Polyc;
Kai Zo}aip.q}]

add.

Tip

PV.
illis

Kai to?s avv

avnp

ireiri.aTevK6(nv]
et ceteris

(but avTols for avrip)

eo crediderunt

V;

et

omnibus

qui crediderunt ex
ireirei.op.e'vovs

ipso

qui cum

Kai tois

Xonroh diroaroXois
martyrologist
TTLGTevKoo-Lv

Euseb. Polyc

om. L.

The reading

of our

seems to be an emendation of a corrupt text of Eusebius, we21 tdpafiov] txt CB being obtained from Treireio'p.e'vovs.
;

dXX']

add. Euseb. Polyc. P/Vr; dXXd L.

ovd'

(ovde

L) els Kevbv eKoirlaaav 22 elalv] PV elal L.

;

LPVA

(from Phil.

ii.

16).

24 riydmjo-av
25 Xpiarbv]

aluva] LP Euseb. Polyc; alQva rjydirricrav V. om. Euseb. Polyc; add. rbv p,ovoyevr\ vlov tov

PVCAB;
7-77

deov L.
;

dvaaravra] txt

PVCA
iyiipq.

pnef. Si

i)fids

vwb tov deov Euseb. Polyc.

prsf. a deo

prsef.

rplrTj

L.

540
fjLTa
(J)

MARTYRDOM OF
/3pa^ea
C

S.

IGNATIUS.
'I

[xn

Se*

tac cttictoAac
A Y T
Y
KA
I

r n
C,

at

o y

tac
6
?

tt

m N

l'

HMIN
-

YTT*

A A A A

OCAC

\ O k a

nAp'

hmin,

[IttictoAac]
el
d> n

eneMyAMGN
aAa

ym?n,

oj c

eNGTeiAAcOe
ctoAh tayth*
HMO)N.

aitinec fnoT6TArM6NAi eici th enim

I

e r

w^eAHGHcecee'
N

rrepie-5

XOYCI TAp niCTIN

K A

YTTOMONH

THN

TON KfpiON

ToVTO 'lyWTlOV TO jULapTUpiOW $La$6X6TCLl $6 fJLT kcci ecriu */ avTOV ty\v AvTioxeias eTTLCKOTrnv 'Hpiav.
'

/uLvrj/ur]

tov 6eo(pi\eo~TdTOV
llai/e/ULa)
;

kcci

yevvalov /mapTUpos lyva-

tlov
1

fj.f]vl
5<l]

veofJLr]via.
;

V[C]

om.

LP

al.

Euseb. ; def. A.

2 vir avrov]

LV

Euseb.

irap

avrov P.

3 e-marToXas]
^irefiipa.

LPV
VC.

om.

BC

Euseb.;

al.

A.
etVt]

eirifi^a/xev]

LPBA
tttrlv)
;

Euseb. Polyc;

4 OwoTeTayfiivac
5 ravrri]

Euseb. (with

v.

1.

elaiv viroTeTayp-evai

PV.

LV

avTt} (sic) P.

fxeydXa]

L Euseb.; fieydXws PV. diunt .. .super C; def. A.

latter

7repi^xwi]

LVB

6 Kvpiov add. Irjaovv xpivrbv

dia8ix eTai

ij/uluv]

Euseb. Polyc; -rrapixovat P; erutxt BC S Euseb. Polyc. (the two

;

adding dvrjKovaav)

LPVC m
"'

def.

A.
Euseb.;
is
;

8 Tovto]
fiera. 8t

LPC
Cs
)

tolovtov

yap

al.

AB.

^ M 67

avrdv]
,

PV

(om. 5
;

C)

tt)v

avrov Te\du<jiv StaS^x^""*'

LC

(at least

Cm

but the text

corrupted in

episcopatum urbis antiochiae C ; ijpwv "Kpwv] V ; heron 11 fi-qvl Uavi/x^ def. B. (sic) P ; ripwv C m gnpcon. C s dpuv L; ijpm Euseb.; veop.rjvla'] P (but, as usual, without any t subscript) primo mensis qui vocatur
excepit
;

def. B.

9 'Auriox^as eTriaKoir^v] eiriaKoir^v dvTiox^v L; def. B.

; ;

PVA

Euseb.

secundum romanos pane mus, secundum aegyptios autem septimo epiphi C m primo mensis qui vocatur pane mus qui est epiphi secundum linguam aegyptiorum C s kalendis februarii [B] (but one MS adds sed translatio corporis eius non minori
;
",

obsequio decimo sexto kalendas januarii colitur)

dies initium est)
beKeixfiplip elic&di'

in hrotitz mensis die

primo {qui
k

[secundum graecos Decembr. 20]

pvr\vi

deKe/xfiplcp

fi-rjvl

btex&bnwv

8k iv dvTioxti-a tlov

ti/ulliov

avrov \et\pdvwv
;

/xr)vl

lav-

vovap'up eUddc kwdrt] L.

Irjaov to; Kvpliprjfxwv,

Add. in
5o'ct /cat

christo jesu
els

domino nostro C

add. iv

xp^ Ti?
;

77

to xparos

tovs alwvas ti2v alQvojv. dpd\v

k.t.X.

add.

Xaptn tov

Kvplov

y\p.Qiv

l-qaov

xP LcrTOU V V 86a
[B].
is

add. praestante domino

nostro jesu christo, qui vivit

8.

etc.

SmSe'xerai de k.t.X.] This sentence also is from Eusebius I.e.

9.

Dec. 20 according to the later

Ka\

eanv

k.t.X.]

This

is

doubt-

less the original

reading of our Acts. The day of Ignatius is given according to the Egyptian calendar as Panemus (i.e. July) 1st see above, In different recensions it is p. 423.
:

Greek usage (see above, p. 422 sq), to which L adds Jan. 29 as the day of the translation of the reliques from

Rome

to

Antioch
1

while in

it

be-

comes Feb.

after the Latin calendar

(see above, p. 428), where again at least one MS adds Dec. 17 as the day

altered

different churches.

according to the usages of In LV the day

of the translation according Latin calendar.

to the

TRANSLATIONS.

i.

EPISTLES OF

S.

IGNATIUS.

2.

ACTS OF MARTYRDOM.
(i) (2)

ANTIOCHENE

ACTS.

ROMAN

ACTS.

EPISTLES OF

S.

IGNATIUS.

I.

TO THE EPHESIANS.
who
is

also

Theophorus, unto her which hath

IGNATIUS, been blessed

Father
;

in greatness through the plenitude of God the which hath been foreordained before the ages to be for

ever unto abiding and unchangeable glory, united and elect in a true passion, by the will of the Father and of Jesus Christ our God even unto the church which is in Ephesus [of Asia],
;

worthy of

all

felicitation

abundant greeting

in

Christ Jesus

and

in
i.

blameless joy.

While

welcomed
in Christ

in

God

[your] well-beloved name, which

ye bear by natural right

faith

[in an upright and virtuous mind] by Jesus our Saviour being imitators of God, and having your hearts kindled in the blood of God, ye

and love

have perfectly fulfilled your congenial work for when ye heard that I was on my way from Syria, in bonds for the sake of
hope, and was hoping through your prayers to succeed in fighting with wild beasts in Rome, that by so succeeding I might have power to be a disciple, ye were
the

common Name and

eager to

visit

me

seeing

then

that

in

God's

name

have

received your whole multitude in the person of Onesimus, whose love passeth utterance and who is moreover your bishop and I pray that ye may love him according to [in the flesh]

544

THE EPISTLE OF

S.

IGNATIUS
;

for blessed is He Jesus Christ and that ye all may be like him that granted unto you according to your deserving to have such a bishop
:

2.

But as touching

my

fellow-servant

Burrhus,

who by

the will of
that he

God

may

your deacon blessed in all things, I pray remain with me to the honour of yourselves and
is

of your bishop. Yea, and Crocus also, who is worthy of God and of you, whom I received as an ensample of the love which

ye bear me, hath relieved me in all ways even so may the Father of Jesus Christ refresh him together with Onesimus and Burrhus and Euplus and Fronto in whom I saw you all with

the eyes of love. am worthy of it.

May

have joy of you always,

if

so be

It is therefore

meet

for
;

you

in

every

way

to glorify Jesus Christ

who

glorified

you

that being perfectly

joined together in one submission, submitting yourselves to your bishop and presbytery, ye may be sanctified in all things.

do not command you, as though I were somewhat. For even though I am in bonds for the Name's sake, I am
3.

not yet perfected in Jesus Christ. [For] now am I beginning and I speak to you as to my school-fellows. to be a disciple
;

ought to be trained by you for the contest in faith, in admonition, in endurance, in long-suffering. But, since love doth not suffer me to be silent concerning you, therefore was
I

For

of

forward to exhort you, that ye run in harmony with the mind God for Jesus Christ also, our inseparable life, is the mind
:

of the

Father, even as the

farthest parts of the earth are in the

4.

bishops that are settled in the mind of Jesus Christ.

becometh you to run in harmony with the mind of the bishop which thing also ye do. For your honourable presbytery, which is worthy of God, is attuned to the

So then

it

Therefore in your concord and harmonious love Jesus Christ is sung. And do ye, each and all, form yourselves into a chorus, that being harmonibishop, even as
its

strings to a lyre.

concord and taking the key note of God ye may in unison sing with one voice through Jesus Christ unto the Father,
ous
in

TO THE EPHESIANS.
that

545

both hear you and acknowledge you by your good deeds to be members of His Son. It is therefore profitable for
to be in blameless unity, that

He may

you

ye

may

also be partakers of

God
5.

always.

if I in a short time had such converse with your which was not after the manner of men but in the Spirit, bishop, how much more do I congratulate you who are closely joined with him as the Church is with Jesus Christ and as Jesus

For

Christ

is

with the Father, that

all

things
If

may be harmonious

in unity.

Let no

man be

deceived.

any one be not within

the precinct of the altar, he lacketh the bread [of God]. For, if the prayer of one and another hath so great force, how much

more that of the bishop and of the whole Church. Whosoever therefore cometh not to the congregation, he doth thereby show his pride and hath separated himself; for it is written, God
resisteth

the proud.

Let us therefore be careful not

to resist the

bishop, that
6.

by our submission
in

we may

give ourselves to God,

And
let

silent,

him

fear

proportion as a man seeth that his bishop is him the more. For every one whom the
to receive as

Master of the household sendeth to be steward over His own

house,
therefore

we ought so we ought
in

Him

that sent him.

Plainly

to regard the bishop as the

Lord Himself.

his own accord highly praiseth your orderly God, for that ye all live according to truth, and that no heresy hath a home among you nay, ye do not so much as listen to any one, if he speak of aught else save

Now

Onesimus of

conduct

concerning Jesus Christ

in truth.

For some are wont of malicious guile to hawk about 7. the Name, while they do certain other things unworthy of God.

These men ye ought

dogs, biting

to shun, as wild-beasts
;

by

stealth

against

whom

they are mad ye ought to be on your

;

for

guard, for
Life in

they are hard to heal.

There

is

one only physician,

of flesh and of

spirit, generate and ingenerate, God in man, true death, Son of Mary and Son of God, first passible and

then impassible, Jesus Christ our Lord.

IGN.
II.

35

546
8.

THE EPISTLE OF

S.

IGNATIUS

Let no one therefore deceive you, as indeed ye are not For when no deceived, seeing that ye belong wholly to God.
lust
is

established in you, which hath

power

to

truly ye live after God.

I devote myself for myself as an offering for the church of you Ephesians which is famous unto all the ages. They that are of the flesh cannot do

torment you, then you, and I dedicate

the things of the Spirit, neither can they that are of the Spirit do the things of the flesh even as faith cannot do the things of
;

unfaithfulness, neither unfaithfulness the things of faith.

Nay,
;

even those things which ye do after the flesh are spiritual

for

ye do
9.

all

things in Jesus Christ.

I

But

have learned that certain persons passed through

;

you from yonder, bringing evil doctrine whom ye suffered not to sow seed in you, for ye stopped your ears, so that ye might not receive the seed sown by them forasmuch as ye are stones
;

of a temple, which were prepared beforehand for a building of God the Father, being hoisted up to the heights through the

engine of Jesus Christ, which is the Cross, and using for a rope while your faith is your windlass, and love is the Holy Spirit the way that leadeth up to God. So then ye are all com;

panions in the way, carrying your

the

God and your

shrine,

your

Christ and your holy things, being arrayed from head to foot in

commandments

of Jesus Christ.

And

I too,

taking part in

the festivity,

am

to rejoice with you, that

the

10.

common life And pray ye

(for

permitted by letter to bear you company and ye set not your love on anything after of men, but only on God.
also
in

without ceasing

for

the rest

of

mankind
they
least

there

is

may
;

find

God.

them a hope of repentance), that Therefore permit them to take lessons at

Against their outbursts of wrath be ye proud words be ye humble against their railings set ye your prayers against their errors be ye stedfast And be not in the faith against their fierceness be ye gentle.

from your works.

against their

meek

Let us show ourselves zealous to imitate them by requital. our forbearance but let us be zealous to be their brothers by
;

TO THE EPHESIANS.
imitators of the Lord, vying with each other

547

greater wrong,

who

shall

be defrauded,

who shall suffer the who shall be set at

you
:

nought

that no herb of the devil be found in

but

in all

purity and temperance abide ye and with your spirit.

ii.

in Christ Jesus,

with your flesh

us have rever-

These are the

let

last times.

Henceforth

let

ence

judgment

us fear the long suffering of God, lest it turn into a against us. For either let us fear the wrath which is to

come

or let us love the grace which

now

is

the one or the other;

which
I

provided only that we be found in Christ Jesus unto true life. Let nothing glitter in your eyes apart from Him, in whom I
carry about
rise

my

bonds,

my

spiritual pearls in

would

fain

again through your prayer, whereof may it be my lot to be always a partaker, that I may be found in the company of those
Christians of Ephesus

who moreover were

ever of one

mind with

the Apostles in the power of Jesus Christ.

12.
I

know who

ye have received
God.

am and to whom I write. I am a convict, mercy I am in peril, ye are established. Ye

I
:

are the high-road of those that are on their

way

to die unto

Ye

are associates in the mysteries with Paul,

who was

sanctified,
felicitation

who obtained
;

a good report,
I
;

who
fain

in

whose
attain

foot-steps

would

is worthy of all be found treading,

when

shall

unto

God

who

in

every letter maketh

mention of you
13.

in Christ Jesus.

your diligence therefore to meet together more For frequently for thanksgiving to God and for His glory. when ye meet together frequently, the powers of Satan are
cast

Do

down

and

his mischief

cometh

to

nought

in the

concord

of your faith. There is nothing better than peace, in which all warfare of things in heaven and things on earth is abolished.

of these things is hidden from you, if ye be perfect and love toward Jesus Christ, for these are the your beginning and end of life faith is the beginning and love is the end and the two being found in unity are God, while all things
14.

None
faith

in

352

54$

THE EPISTLE OF

S.

IGNATIUS

else follow in their train

faith sinneth,

unto true nobility.

No man

professing

and no man possessing love hateth. The tree is manifest from its fruit ; so they that profess to be Christ's shall be seen through their actions. For the Work is not a thing of
profession now, but
is

seen then

when one

is

found

in the

power

of faith unto the end.

15.

It

is

better to keep silence

and to
if

be,

than to talk and

not to be.

It is a fine
is

thing to teach,

the speaker practise.

it

one teacher, who spake and and even the things which He hath done
there

Now

came

to

pass

yea

in silence are

worthy

of the Father.
is

He

that truly possesseth

the word

of Jesus

unto His silence, that he may be that through his speech he may act and through his perfect silence he may be known. Nothing is hidden from the Lord,
able also to hearken
;

but even our secrets are nigh unto Him. all things as knowing that He dwelleth in

Let us therefore do
us, to

the end that

in
in

we

may
God.

be His temples and He Himself may be This is so, and it will also be made clear

us as our

our sight

from the love which we rightly bear towards Him.

Corrupters of houses If then they which do God. kingdom of these things after the flesh are put to death, how much more if a man through evil doctrine corrupt the faith of God for which
16.

Be not

deceived,

my

brethren.

shall not inherit the

Jesus Christ was crucified. Such a man, having defiled himself, and in like manner also shall go into the unquenchable fire
;

shall

he that hearkeneth unto him.

17.

For

that

He

Lord received ointment on His head, might breathe incorruption upon the Church. Be not
this cause the

anointed with the

world, lest

odour of the teaching of the prince of this he lead you captive and rob you of the life which is
ill

And wherefore do we not all walk prudently, the knowledge of God, which is Jesus Christ ? receiving perish we in our folly, not knowing the gift of grace which the
set before you.

Why

Lord hath
18.

truly sent
spirit
is

My

made an

ofTscouring for the Cross, which

is

TO THE EPHESIANS.
a stumbling-block to
tion

549

them that are unbelievers, but to us salvaand life eternal. Where is the wise? Where is tlie disputerf Where is the boasting of them that are called prudent ? For our God, Jesus the Christ, was conceived in the womb by Mary
according to a dispensation, of the seed of David but also of the Holy Ghost and He was born and was baptized that by His passion He might cleanse water.
;

19.

And

virginity of

hidden from the prince of this world were the Mary and her child-bearing and likewise also the

death of the Lord

mysteries to be cried aloud the which were wrought in the silence of God. How then were star shone forth in the they made manifest to the ages ?

three

heaven above

all

the

stars

and

its
;

light

was unutterable,

strangeness caused amazement and all the rest of the constellations with the sun and moon formed themselves into a
its

and

chorus about the star

but the star

itself far

outshone them

all

and there was perplexity to know whence came this strange appearance which was so unlike them. From that time forward
every sorcery and every spell was dissolved, the ignorance of wickedness vanished away, the ancient kingdom was pulled

down, when God appeared in the likeness of man unto newness of everlasting life; and that which had been perfected in the
counsels of

God began

to take effect.

Thence

all

things were

perturbed, because the abolishing of death was taken in hand. If Jesus Christ should count me worthy through your 20.
prayer, and
it

should be the Divine

I will

will, in

my

second

tract,

which

intend to write to you,

I

further set before

you the

dispensation whereof

new man Jesus

in love

Christ,

have begun to speak, relating to the which consisteth in faith towards Him and

towards Him, in His passion and resurrection, especially Assemble yourselves if the Lord should reveal aught to me. in common, every one of you severally, man by man, in together

and one Jesus Christ, who after the flesh was of David's race, who is Son of Man and Sen of God, to the end that ye may obey the bishop and the presbytery without
grace, in one faith

550
distraction of

THE EPISTLE OF
mind
;

S.

IGNATIUS

of immortality and the antidote that

for ever in Jesus Christ.
21.
I

breaking one bread, which is the medicine we should not die but live

am

devoted to you and to those

whom
I

for the

honour

of

God ye

sent to

Smyrna

whence

also

write unto you with

thanksgiving to the Lord, having love for Polycarp as I have for you also. Remember me, even as I would that Jesus Christ may

remember you. Pray for the church which is in Syria, whence I am led a prisoner to Rome I who am the very last of the faithful there according as I was counted worthy
also

to

be found unto the honour of God.

in

Fare ye well
hope.

in

God

the

Father and

Jesus Christ our

common

2.

TO THE MAGNESIANS.
who
is

also Theophorus, unto her

which hath been

the grace of God the Father in Christ Jesus our Saviour, in whom I salute the church which is in Magnesia

IGNATIUS, blessed through

on the Mseander, and I wish her abundant greeting Father and in Jesus Christ.
i.

in

God

the

When

learned the exceeding good order of your love in

the ways of God, I was gladdened and I determined to address you in the faith of Jesus Christ. For being counted worthy to bear a most godly name, in these bonds, which I carry about,
sing the praise of the churches and I pray that there may be in them union of the flesh and of the spirit which are Jesus
I
;

Christ's,

our never-failing
preferred before

life

an

union of faith and of love

which
all

is

all

an
2.

things,

and

what
;

is

more than
if

union with Jesus and with the Father

all

in

whom

we

endure patiently
escape therefrom,

the despite of the prince of this world and

in the

we shall attain unto God. Forasmuch then as I was permitted

to see

you

TO THE MAGNESIANS.

551

person of Damas your godly bishop and your worthy presbyters Bassus and Apollonius and my fellow-servant the deacon Zotion,
of

whom

would

fain

have joy,

for that

he

is

subject to the

bishop as unto the grace of the law of Jesus Christ

:

God and

to the presbytery as unto

3.

Yea, and

it

becometh you

also not to

presume upon the

youth of your bishop, but according to the power of God the Father to render unto him all reverence, even as I have learned
that the holy presbyters also have not taken advantage of his

outwardly youthful estate, but give place to him as to one prudent in God yet not to him, but to the Father of Jesus Christ,
;

even to the Bishop of

desired

all.

For the honour therefore of

Him

that

you,

it

is

meet that ye should be obedient without

this
;

dissimulation.

For a man doth not so much deceive

as

bishop

who

is

seen,

cheat that

other

who

is

invisible

and

in

such a case he must reckon not with flesh but with

God who

knoweth the hidden

4.

things.

It is therefore
;

but also be such

on their

lips,

meet that we not only be called Christians, even as some persons have the bishop's name but in everything act apart from him. Such men

appear to

me not to keep a good conscience, forasmuch as do not assemble themselves together lawfully according to they
5.

commandment.
life

Seeing then that all things have an end, and these two and death are set before us together, and each man shall

go to
of

his

own

place; for just as there are two coinages, the one

its

God and the other of the world, and each of them hath

proper stamp impressed upon it, the unbelievers the stamp of this world, but the faithful in love the stamp of God the Father

through Jesus Christ, through whom unless of our own free choice we accept to die unto His passion, His life is not in us
:

Seeing then that in the aforementioned persons I beheld your whole people in faith and embraced them, I advise
6.

the bishop you, be ye zealous to do all things in godly concord, after the likeness of God and the presbyters after presiding

55 2

THE EPISTLE OF
who
are

S.

IGNATIUS

the likeness of the council of the Apostles, with the deacons

also

most dear

to me, having been entrusted with the

diaconate of Jesus Christ, who was with the Father before the worlds and appeared at the end of time. Therefore do ye all

study conformity to

God and pay

reverence

one to another

neighbour ye one another in Jesus Christ always. Let there be nothing among you which shall have power to divide you, but be ye
united with the bishop and with them that preside over you as an ensample and a lesson of incorruptibility.
7.

and

let

no

man

regard his

after the flesh, but love

[being united with Flim], either

Therefore as the Lord did nothing without the Father, by Himself or by the Apostles, so

neither do ye anything without the bishop and the presbyters.

And

attempt not to think anything right for yourselves apart from others but let there be one prayer in common, one suppli:

one mind, one hope, in love and in joy unblameable, which Hasten to is Jesus Christ, than whom there is nothing better. come together all of you, as to one temple, even God as to one
cation,
;

altar,

even to one Jesus Christ, who came forth from and is with One and departed unto One.
8.

One Father

fables,

after

Be not seduced by strange doctrines nor by antiquated For if even unto this day we live profitless. the manner of Judaism, we avow that we have not received
which are
:

grace for the divine prophets lived after Christ Jesus. For this cause also they were persecuted, being inspired by His grace to the end that they which are disobedient might be fully persuaded
that there
is

Christ His Son,

one God who manifested Himself through Jesus who is His Word that proceeded from silence,

who

in all things

9.

If

then

was well-pleasing unto Him that sent Him. those who had walked in ancient practices

attained unto newness of hope, no longer observing sabbaths but fashioning their lives after the Lord's day, on which our life

and through His death which some men mystery whereby we attained unto belief, and for this cause we endure patiently, that we may be found disciples of
also arose through

Him

deny a

TO THE MAGNESIANS.

553

Jesus Christ our only teacher if this be so, how shall we be able to live apart from Him ? seeing that even the prophets, being His disciples, were expecting Him as their teacher through the
Spirit.

And

for

this

cause

He whom

they rightly awaited,

when He came,
10.
if

raised

them from the dead.

For
For

He

Therefore let us not be insensible to His goodness. should imitate us according to our deeds, we are lost.

this cause, seeing that

we

are

become His

disciples, let

us learn

beseemeth Christianity. For whoso is called by another name besides this, is not of God. Therefore put away the
to live as
vile

leaven which hath

waxed

stale
is

and

sour,

selves to the

new

leaven, which

Jesus Christ.

and betake yourBe ye salted in

Him, that none among you grow

savour ye shall be proved.
It is

by your monstrous to talk of Jesus Christ

in

putrid, seeing that

and

to practise Judaism.

For Christianity did not believe

Judaism, but Judaism

lieved
1 1.

in Christianity,

wherein every tongue be-

and was gathered together unto God.

dearly beloved, not because I have learned that any of you are so minded but as being less than any of you, I would have you be on your guard
these things
I

Now

say,

my

betimes, that ye
fully

fall

not into the snares of vain doctrine

but be

persuaded concerning the birth and the passion and the ye resurrection, which took place in the time of the governorship
of Pontius Pilate
;

for

these things were

;

truly

and certainly

done by Jesus Christ our hope from which hope befal any of you to be turned aside.
12.

may

it

not

Let

For even though

of you
for
I

me have joy of you in all I am in bonds, yet am I

I

who

are at liberty.

know

if I be worthy. not comparable to one that ye are not puffed up

things,

ye have Jesus Christ

in yourselves.

know
13.

that ye only feel

And, when I praise you, the more shame as it is written The

;

righteous

man

is

self- accuser.

your diligence therefore that ye be confirmed in the ordinances of the Lord and of the Apostles, that ye may prosper
in all things whatsoever

Do

ye do

in flesh

and

spirit,

by

faith

and by

554
love, in the

THE EPISTLE OF
Son and Father and

S.

IGNATIUS
begin-

in the Spirit, in the

ning and in the end, with your revered bishop, and with the fitly wreathed spiritual circlet of your presbytery, and with
the deacons

who walk

after

God.

and

to the flesh],

one another, as Jesus Christ and as the Apostles were to Christ and to the that there may be union both of flesh and of spirit. Father,
to
14.

Be obedient to the bishop was to the Father [according

Knowing that ye are full of God, I have exhorted you briefly. Remember me in your prayers, that I may attain unto God and remember also the church which is in Syria,
;

am not worthy to be called a member. For I have need of your united prayer and love in God, that it may be granted to the church which is in Syria to be refreshed by the
whereof
I

dew

of your fervent supplication.

15.

also I

The Ephesians from Smyrna salute you, from whence write to you. They are here with me for the glory of
;

and they have comforted me in all things, with Polycarp bishop of the Smyrnaeans. Yea, and together all the other churches salute you in the honour of Jesus Christ.
God, as also are ye Fare ye well in godly concord, and possess ye a stedfast which is Jesus Christ.
spirit,

3-

TO THE TRALLIANS.
who

IGNATIUS, by God the

which
is

is also Theophorus, unto her that is beloved Father of Jesus Christ to the holy church
;

Tralles of Asia, elect and worthy of God, having in flesh and spirit through the passion of Jesus Christ, peace who is our hope through our resurrection unto Him which
in
;

church also
fashion,
I.

I
I

salute in the Divine plenitude after the apostolic

and
I

wish her abundant greeting.

have learned that ye have a mind unblameable and

TO THE TRALLIANS.
stedfast in patience, not

555

Polybius your bishop informed me, who by the

of Jesus
Christ
visited

from habit, but by nature, according as will of God and

me

in

Smyrna

and so greatly did

he rejoice with me in my bonds in Christ Jesus, that in him I beheld the whole multitude of you. Having therefore received your godly benevolence at his hands, I gave glory,
forasmuch as
as
I I

had found you

to be imitators

of God, even

had learned.
For when ye are obedient to the bishop as to Jesus
it

2.

Christ,

is

evident to

me

that ye are living not after

men but

after Jesus Christ,

who

ye might escape death.

died for us, that believing on His death It is therefore necessary, even as your
;

that ye should do nothing without the bishop but be ye obedient also to the presbytery, as to the Apostles of Jesus

wont

is,

Christ our hope

in

for if Ave live in

Him, we

shall also

be found

Him. those likewise who are deacons of the mysteries of Jesus Christ must please all men in all ways. For they are not deacons of meats and drinks but servants of the Church
of God.
as of
3.

And

It is right therefore that

they should beware of blame

fire.

respect the deacons as Jesus Christ, even as they should respect the bishop as being a type of
let all

In like manner

men

the Father and the presbyters as the council of

God and
is

as

the college of Apostles. the name of a church.

Apart from these there

not even

And

am
:

persuaded that ye are so

minded

as touching these matters

I

for I received the

ensample

of your love, and

have
to

it

whose very demeanour

is

is

power a

with me, in the person of your bishop, a great lesson, while his gentleness
I

man

whom
I

rence.

Seeing that

think even the godless pay revelove you I thus spare you, though I
his behalf:

might write

more sharply on

but

did not think

I

myself competent for this, that being a convict you as though I were an Apostle.
4.
I

should order

have

many deep
lest
I

thoughts in
perish in

God

but

take the
I

measure of myself,

my

boasting.

For now

55 6

THE EPISTLE OF

S.

IGNATIUS

ought to be the more afraid and not to give heed to those that would puff me up for they that say these things to me are a scourge to me. For though I desire to suffer, yet I know not
:

whether

I am worthy for the envy of the devil is unseen indeed by many, but against me it wages the fiercer war. So then I crave gentleness, whereby the prince of this world is
:

brought to nought. I not able to write to you of heavenly things ? 5. But I fear lest I should cause you harm being babes. So bear

Am

with me,

lest

not being able to take them

I

in,

choked.

For

myself

also,

albeit

am

in

ye should be bonds and can

comprehend heavenly things and the arrays of the angels and the musterings of the principalities, things visible and things
invisible

not yet by reason of this a disciple. For we lack many things, that God may not be lacking to us. I exhort you therefore 6. yet not I, but the love of Jesus take ye only Christian food, and abstain from strange Christ
I

myself

am

herbage, which is heresy for these men do even mingle poison with Jesus Christ, imposing upon others by a show of honesty,
:

like persons administering a

that one

who knoweth

it

deadly drug with honied wine, so not, fearing nothing, drinketh in death

with a baneful delight.

7.

Be ye

therefore on your guard against such men.

And

ye be not puffed up and if ye be inseparable from [God] Jesus Christ and from the bishop and from the ordinances of the Apostles. He that is within the sanctuary
this will surely be, if

without the sanctuary is not clean, that is, he that doeth aught without the bishop and presbytery and deacons, this man is not clean in his conscience.
is

clean

but he that

is

8.

Not indeed
I

that

have known of any such thing among

you, but
I

keep watch over you betimes, as

my

beloved, for

foresee the snares of the devil.

Do

ye therefore

arm your-

selves with gentleness

the flesh
Christ.

and recover yourselves in faith which is of the Lord, and in love which is the blood of Jesus Let none of you bear a grudge against his neigh-

TO THE TRALLIANS.
bour.

557

few foolish
unto
some.
9.

Give no occasion to the Gentiles, lest by reason of a men the godly multitude be blasphemed for Woe
:

him through whom

My

name

is

vainly blaspJiemed before

Be ye deaf

therefore,

when any man speaketh

to

you

apart from Jesus Christ, who was of the race of David, who was the Son of Mary, who was truly born and ate and drank, was
truly persecuted under Pontius

died in the sight of those in

was truly crucified and heaven and those on earth and

Pilate,

who moreover was truly raised from the dead, His Father having raised Him, who in the like fashion His Father, I say, will so raise us also who believe on Him in Christ Jesus, apart from whom we have not will raise us
those under the earth
;

true

life.

10.

But

if

it

were as certain

persons

who

are

godless,

that

is

unbelievers, say, that

He

suffered only in semblance,

being themselves mere semblance, why am I in bonds ? And why also do I desire to fight with wild beasts ? So I die in
vain.
11.

Truly then

I lie

against the Lord.

Shun ye
fruit,

therefore
if

those vile

offshoots that gender a

deadly
these

whereof

man

taste, forthwith he dieth.

:

For

men

are not the Father's planting

for if

they had been,

they would have been seen to be branches of the Cross, and the Cross whereby He through His their fruit imperishable

Now it cannot be passion inviteth us, being His members. a head should be found without members, seeing that that
God promiseth
12.
I

union, and this union

is

Himself.

salute

you from Smyrna, together with the churches

of
all

God

that are present with

in

me

men who

refreshed

me

in

ways both

flesh

and

in

spirit.

My

bonds exhort you,

in

which

for Jesus

Christ's sake I bear about, entreating that I

may

attain unto

God

abide ye
it

in

your concord and

severally,

prayer

one with another.

For

becometh you

and more

cheer the soul of your bishop unto especially the presbyters, to the honour of the Father [and to the honour] of Jesus Christ

55 8

THE EPISTLE OF

S.

IGNATIUS

I pray that ye may hearken unto me in be for a testimony against you by having so written. And pray ye also for me who have need of your love in the mercy of God, that I may be vouchsafed the lot which I am

and of the Apostles.

love, lest I

eager to attain, to the end that

13.

be not found reprobate.

saluteth
;

The

love of the Smyrnasans and Ephesians

in

you.

Remember
[also]
I

whereof

am

your prayers the church which is in Syria not worthy to be called a member, being

Fare ye well in Jesus Christ, submitting the very last of them. to the bishop as to the commandment, and likeyourselves

and each of you severally love wise also to the presbytery one another with undivided heart. My spirit is offered up
;

for you, not

I

only now, but also when I shall attain unto God. but the Father is faithful in Jesus still in peril For Christ to fulfil my petition and yours. May we be found un-

am

blameable

in

Him.

TO THE ROMANS.
who
is

also

IGNATIUS, found mercy

in the bountifulness of the

;

Theophorus, unto her that hath Father Most High

is

to the church that and of Jesus Christ His only Son beloved and enlightened through the will of Him who willed

all

things

that are,

by

faith

and love towards Jesus Christ our

in the

God

even unto her that hath the presidency

country

of the region of the Romans, being worthy of God, worthy of honour, worthy of felicitation, worthy of praise, worthy of success, worthy in purity, and having the presidency of love,

walking in the law of Christ and bearing the Father's name which church also I salute in the name of Jesus Christ the
;

Son of the Father

unto them that

in flesh

and

spirit are

united

TO THE ROMANS.

559

unto His every commandment, being filled with the grace of God without wavering, and filtered clear from every foreign abundant greeting in Jesus Christ our God in blamestain
;

lessness.
1.

Forasmuch

as in

answer to

my

prayer to

God

it

hath

been granted me to see your godly countenances, so that I have obtained even more than I asked for wearing bonds in Christ Jesus I hope to salute you, if it be the Divine will that I
;

should be counted worthy to reach unto the end for the beginning verily is well ordered, if so be I shall attain unto the goal,
;

that
I

may
to

receive

mine inheritance without hindrance.

love, lest
will,
it

For
easy

dread your very

do

for

you

do what ye

but

me an injury for for me it is difficult

;

it is

to attain

unto God, unless ye shall spare me. For I would not have you to be men-pleasers but to 2. For neither shall I please God, as indeed ye do please Him.

myself ever find an opportunity such as this to attain unto God, nor can ye, if ye be silent, win the credit of any nobler work. For, if ye be silent and leave me alone, I am a word
of

God

but

if

ye desire

my

flesh,

then shall

mere

cry. [Nay] grant out a libation to God, while there

me

nothing more than that

is still

be again a be poured
;

an

altar

ready

that

forming yourselves into a chorus in love ye may sing to the Father in Jesus Christ, for that God hath vouchsafed that the
bishop from Syria should be found in the West, having summoned him from the East. It is good to set from the world

unto God, that I may rise unto Him. Ye never grudged any one 3.
of others.

ye were the instructors

those lessons
shall
I

And my

desire

is

that

hold

may good which as teachers ye enjoin. Only within and without, so that I may not only say it but power
pray that
also desire
it
;

have

that

may
For
if

also be found one.

not only be called a Christian, but I shall be found so, then can I also

be called one, and be

to the world.

faithful then,

when
good.

am no more

visible

Nothing

visible

is

For our God Jesus

560

THE EPISTLE OF
is

S.

IGNATIUS
plainly visible.
is

Christ, being in the Father,

the

more

The

Work
4.

not of persuasiveness, but Christianity whensoever it is hated by the world. might,

is
I

a thing of

write to

all

the churches, and

bid

all

men know,

that

of

my own
I

me. me.
I

ye should hinder exhort you, be ye not an 'unseasonable kindness' to

free will I die for

God, unless

Let

me

can

attain

be given to the wild beasts, for through them I am God's wheat, and I am unto God.
I

ground by the teeth of wild beasts that bread [of Christ]. Rather entice the wild

may

be found pure

beasts, that they

may
body

become some
to

my

sepulchre and may leave no part of

I

my

behind, so that

may

not,

when

am

fallen asleep,

be burden-

Christ,

Then shall I be truly a disciple of Jesus any one. when the world shall not so much as see my body.

Supplicate the Lord for me, that through these instruments I may be found a sacrifice to God. I do not enjoin you, as
Peter and Paul did.

They were

Apostles,

am

a convict

they

were

free,

but

I I

am

suffer,

then

am

a slave to this very hour. Yet if I shall a freed-man of Jesus Christ, and I shall rise
I

free

in

Him.

Now

am

learning in

my

bonds to put away

every desire.

From Syria even unto Rome I fight with wild beasts, land and sea, by night and by day, being bound amidst by ten leopards, even a company of soldiers, who only wax
5.

worse when they are kindly treated.

Howbeit through
;

their

wrong doings
been prepared

become more completely a

for

not hereby justified.

May I have joy me and I pray

;

disciple yet am I of the beasts that have

that

nay I will entice them that they promptly, not as they have done to some, refusing to touch them through fear. Yea though of themselves they should not

prompt

may find them may devour me

be willing while I am ready, Bear with me. I know what

beginning to be a
disciple.

I
is

myself will force them to it. expedient for me. Now am I

I

May

things invisible envy

me;

that

naught of things visible and may attain unto Jesus Christ.

TO THE ROMANS.
Come
fire

56 1
beasts, [cuttings

and cross and grapplings with wild

and manglings,] wrenching of bones, hacking of limbs, crushings of my whole body, come cruel tortures of the devil to assail
me.
6.

Only be

it

mine

to attain unto Jesus Christ.

shall profit
It is

The

farthest

bounds of the universe

this world.

me
for

no-

thing, neither the

kingdoms of

good

me

to die for Jesus Christ rather than to reign over the

farthest

bounds of the

earth.

Him

seek,

who

died on our behalf;

Him
new

desire,

who

rose again [for our sake].

The pangs

of a

birth are

hinder

me

Bear with me, brethren. Do not upon me. from living; do not desire my death. Bestow not
Suffer

on the world one who desireth to be God's, neither allure

him with material

things.

me

to receive the pure light.

I

When Him
which
7.

am come

thither, then shall

be a man.

Permit

me

to be an imitator of the passion of

my

God.

If

any man

hath

within himself,

let

him have

fellow-feeling

him understand what I desire, and let with me, for he knoweth the things

straiten me.

The

prince of this world would fain tear

me

in

pieces

and corrupt
fore

my

mind

to

Godward.

who

are near abet him.

side.

Let not any of you thereRather stand ye on my side, that is

on God's
world.
myself,

Let not envy have a home

Speak not of Jesus Christ and withal desire the in you. Even though I
with you, should beseech you, obey

when

am

me

not;

but rather give credence to these things which I write to you. [For] I write to you in the midst of life, yet lusting after death.

My

lust

longing saying within me Come to the Father.' I have no delight in the food of corruption or in the delights of this life. I desire
'

in

hath been crucified, and there is no fire of material me, but only water living "fand speaking -f- in me,

the bread of God, which

is

the flesh of Christ

I

who was

of the

seed of David
is

and

for

a draught

desire His blood, which

love incorruptible.
3.

desire

no longer
ye desire

to live after the

it.

manner of men

and

this shall be, if

Desire ye, that ye yourselves also

IGN.

II.

36

562

THE EPISTLE OF
be desired.
In a brief letter

S.

IGNATIUS
beseech you
;

may And
that

believe me.

Jesus Christ shall

I

whom
that
I

manifest unto you these things, speak the truth Jesus Christ, the unerring mouth in Entreat ye for me, the Father hath spoken [truly].

make

may

attain [through the

you after the flesh, it was your desire

Holy Spirit]. I write not unto but after the mind of God. If I shall suffer, if I shall be rejected, it was your hatred.
Syria,

Remember in your prayers the church which is in 9. which hath God for its shepherd in my stead. Jesus
alone shall be
its

am

bishop He and your love. But for myself I ashamed to be called one of them for neither am I worthy,
;
:

Christ

being the very last of them and an untimely birth but I have found mercy that I should be some one, if so be I shall attain

unto God.

My

spirit saluteth you,

and the love of the churches

which received
wayfarer
10.
:

of Jesus Christ, not as a mere for even those churches which did not lie on my route
in the

me

name

after the flesh

went before
I

me

from city to

city.

you from Smyrna by the hand of the Ephesians who are worthy of all felicitation. And
write these things to

Now

Crocus

also,

name very dear

to me,

is

with me, with

many

others besides.

touching those who went before me from Syria to Rome unto the glory of God, I believe that ye have received instruc-

As

tions

whom

also

worthy of God

apprise that I and of you, and

am
it

near

for

they

all

are

becometh you

to refresh

them

in all things.

These things

write to you on the 9th

before the Kalends of September. Fare ye well unto the end in the patient waiting for Jesus Christ.

TO THE PHILADELPHIANS.

56 ^

5-

TO THE PHILADELPHIANS.
is also Theophorus, to the church of God and of Jesus Christ, which is in Philadelphia of Asia, which hath found mercy and is firmly established in the concord of God and rejoiceth in the passion of our Lord

who

IGNATIUS, the Father

and

His resurrection without wavering, being fully assured in all mercy which church I salute in the blood of Jesus Christ, that is eternal and abiding joy more especially if they be at
in
;
;

one with the bishop and the presbyters who are with him, and with the deacons that have been appointed according to the mind of Jesus Christ, whom after His own will He confirmed

and established by His Holy Spirit 1. This your bishop I have found

to hold

the ministry

which pertaineth to the common weal, not of himself or through men, nor yet for vain glory, but in the love of God the Father and the Lord Jesus Christ. And I am amazed at his forbearance
;

whose
its

silence
in

he

is

attuned

more powerful than others' speech. For harmony with the commandments, as a lyre
is

with
for I

strings.

Wherefore
it

my

soul blesseth his godly mind,

have found that

is

virtuous and perfect

even

the im-

perturbable and calm temper which he hath, while

living in all

godly forbearance.
2.

As

children therefore [of the light] of the truth, shun

;

division

and wrong doctrines and where the shepherd is, there For many specious wolves with baneful follow ye as sheep. lead captive the runners in God's race; but, where ye delights
are at one, they will find no place.
3.

Abstain from noxious herbs, which are not the husbandry

I

of Jesus Christ, because they are not the planting of the Father.

Not

that

have found division among you, but

filtering.

For

362

564
as

THE EPISTLE OF
as are of

S.

IGNATIUS

many
;

God and

bishop

and as many

of Jesus Christ, they are with the as shall repent and enter into the unity of

the Church, these also shall be of God, that they may be living Be not deceived, my brethren. If any man after Jesus Christ.
followeth one that

maketh a schism, he doth not

in

dom of
4.

God.

If

any man walketh

therefore
to

inherit the kingstrange doctrine, he hath

no fellowship with the passion.

Be ye
is

careful

observe one eucharist

(for

there

one

flesh of
;

our Lord Jesus Christ and one cup unto

there
is

union in His blood

one

altar, as

there

is

one bishop,

together with the presbytery and the deacons my fellow-servants), that whatsoever ye do, ye may do it after God.
5.

My
;

brethren,
;

towards you
safety

heart overfloweth altogether in love and rejoicing above measure I watch over your

my

the

but Jesus Christ, wearing whose bonds I am But your afraid, because I am not yet perfected. prayer will make me perfect [unto God], that I may attain unto the inheritance wherein I have found mercy, taking refuge in
yet not
I,

more

the Gospel as the flesh of Jesus and in

the

Apostles as the

presbytery of the Church. Yea, and we love the prophets also, because they too pointed to the Gospel in their preaching and in whom also having set their hope on Him and awaited Him
;

faith

they were saved in the unity of Jesus Christ, being worthy of all love and admiration as holy men, approved of Jesus
Christ and

numbered together
if
is

in the

Gospel of our

common

hope.
6.

But
for
it

any one propound Judaism unto you, hear him

better
to

not
is

hear Christianity from a

man who

than Judaism from one uncircumcised. But if either the one or the other speak not concerning Jesus Christ, I look on them as tombstones and graves of the dead, whereon
circumcised
are inscribed only the

wicked

names of men. Shun ye therefore the and plottings of the prince of this world, lest haply ye be crushed by his devices, and wax weak in your love. But
arts

assemble yourselves

all

together with undivided heart.

And

TO THE PHILADELPHIANS.
give thanks to

565
in

my

God, that
to

have a good conscience

my

dealings with you, and no

that
I

man can boast

anyone
I

either in secret or openly,

was burdensome
for all
it

in small things or in great.

it is

Yea and

among whom

spoke,

my

prayer that they

to deceive

may
7.

not turn

into a testimony against themselves.

For even though certain persons desired

is

me
;

after the flesh, yet the spirit

not deceived, being from

God

and zvJiere it goeth, and it searcheth out the hidden things. I cried out, when I was among you I spake with a loud voice, with God's own voice, Give heed to ye the bishop and the presbytery and deacons. Howbeit there were those who suspected me of saying this, because I knew
for
it

knowetJi whence

it

cometh

beforehand of the division of certain persons.

But

He

in

whom

I am bound is my witness that I learned it not from flesh of man it was the preaching of the Spirit who spake on this Do nothing without the bishop keep your flesh as a wise temple of God cherish union shun divisions be imitators of
;

Jesus Christ, as
8.

He

Himself also was of His Father.

therefore did

my own
is

part, as a

union.
not.

But where there

division
all

man composed unto and anger, there God abideth

repent,
if

Now

the

Lord forgiveth

council of repenting they return to the unity I have faith in the grace of Jesus Christ, who shall the bishop. and I entreat you, Do ye nostrike off every fetter from you
;

men when they of God and to the

but after the teaching of Christ. For I heard certain persons saying, If I find it not in the And when I said to charters, I believe it not in the Gospel.'
thing in a spirit of factiousness
'

them

It is written,'

they answered
is

me

'That

is

the question.'

me, my His cross and His death and His resurrection, and faith through Him wherein I desire to be justified through your
for

But as

charter

Jesus Christ, the inviolable charter

is

prayers.
9.

The

priests likewise
is

were good, but better

;

is

the High-

committed the holy of holies alone are committed the hidden things of God;
priest to

whom

for to

Him

He

Himself

566

THE EPISTLE OF

S.

IGNATIUS
Abraham and

being the door of the Father, through which

Isaac and Jacob enter in, and the Prophets and the Apostles and the whole Church all these things combine in the unity of God. But the Gospel hath a singular preeminence in the advent of the
;

surrection.

Saviour, even our Lord Jesus Christ, and His passion and reFor the beloved Prophets in their preaching pointed

to

Him;
10.

but the Gospel

is

things together are good,

if

the completion of immortality. ye believe through love.

All

answer to your prayer and to the tender sympathy which ye have in Christ Jesus, it hath been reported to me that the church which is in Antioch of Syria hath peace,
Seeing that
in
it is,

church of God, to appoint a deacon to go thither as God's ambassador, that he may congratulate them when they are assembled together, and may glorify the Name.

becoming

for you, as a

Blessed in Jesus Christ is he that shall be counted worthy of such a ministration and ye yourselves shall be glorified. Now if
;

ye desire
;

not impossible for you to do this for the name of even as the churches which are nearest have sent bishops, God and others presbyters and deacons.
it, it is

ii.

But
report,

as touching Philo the

deacon from

Cilicia,

man

of

good

who now

also ministereth to

me

in the

word of

God, together with Rhaius Agathopus, an elect one who followeth me from Syria, having bidden farewell to this present life the

same who

also bear witness to

you

and

myself thank

God

on your behalf, because ye received them, as I trust the Lord But may those who treated them with diswill receive you.

honour be redeemed through the grace of Jesus Christ. The love of the brethren which are in Troas saluteth you from
;

whence

you by the hand of Burrhus, who was sent with me by the Ephesians and Smyrnseans as a mark of honour. The Lord shall honour them, even Jesus Christ, on
also I write to

whom
love,

their

hope

is

set in flesh

and soul and

in

spirit,

by

faith,

by

by concord.

Fare ye well

Christ Jesus our

common

hope.

TO THE SMYRNA ANS.

567

TO THE SMYRN^ANS.
who
is

also Theophorus, to the church of

God

and of Jesus Christ the Beloved, which hath been mercifully endowed with every grace, being filled with faith and love and lacking in no grace, most reverend and
to the church which bearing holy treasures of Asia, in a blameless spirit and in the word of
;

IGNATIUS, the Father

is in Smyrna God abundant

greeting.
1.

give glory to Jesus Christ the

;

God who bestowed such

have perceived that ye are established in faith immovable, being as it were nailed on the cross of the Lord Jesus Christ, in flesh and in spirit, and firmly grounded
for I
in

wisdom upon you

love in the blood of Christ, fully persuaded as touching our

Lord that
flesh,

He

is

truly of the race of

but Son of

God by

David according to the the Divine will and power, truly

born of a virgin and baptised by John that all righteousness might be fulfilled by Him, truly nailed up in the flesh for our
sakes under Pontius Pilate and
fruit

are

we that

Herod the

tetrarch (of which

;

is,

of His most blessed passion)

that

He

an ensign unto all the ages through His resurrecmight tion, for His saints and faithful people, whether among Jews or among Gentiles, in one body of His Church.
set tip
2.

For

He
;

suffered all these things for our sakes [that

;

we

He raised might be saved] and He suffered Himself truly not as certain unbelievers say, that He suffered And accordin semblance, being themselves mere semblance.
truly, as also

are without
3.

ing as their opinions are, so shall body and demon-like.

it

happen to them,

for

they

For

know and

believe that

after the resurrection;

and

He was in when He came to

the flesh even

Peter and his

568
company,

THE EPISTLE OF
He
said to them,

S.

IGNATIUS
me,

Lay

hold

and handle

and

see that

I am

not a demon without body. And straightway they touched Him, and they believed, being joined unto His flesh and His blood. Wherefore also they despised death, nay they were

found superior to death. And after His resurrection He [both] ate with them and drank with them as one in the flesh, though
spiritually
4.

He

was united with the Father.

I

But these things

yourselves are
to protect

ye you betimes

that

so

warn you, dearly beloved, knowing minded. Howbeit I watch over

in

you from wild beasts

human form
if it

men whom
sible,

not only should ye not receive, but,

were pos-

only pray ye haply they may repent. This indeed is difficult, but Jesus For if these things Christ, our true life, hath power over it.
;

not so

much

as

meet [them]

for them, if

were done by our Lord

semblance.
V

in

semblance, then
I

am

also a prisoner in

And why
;

then have

delivered myself over to death,

unto

unto sword, unto wild beasts ? But near to the sword, near to God in company with wild beasts, in company with God. Only let it be in the name of Jesus Christ, so that we
fire,

perfect Man. But certain persons ignorantly deny Him, or rather have 5. been denied by Him, being advocates of death rather than of the and they have not been persuaded by the prophecies nor truth
;

may suffer together with Him. He Himself enableth me, who is

endure

all

things, seeing that

by the law of Moses, nay nor even to this very hour by the Gospel, nor by the sufferings of each of us severally for they are For what profit is it [to of the same mind also concerning us.
;

me],

if

man

fessing that

He

praiseth me, but blasphemeth my Lord, not conwas a bearer of flesh ? Yet he that aflirmeth

not

this,

doth thereby deny

Him

altogether,

being himself a

bearer of a corpse.

But

their

not thought

fit

to

record in writing
until

names, being unbelievers, I have nay, far be it from me

;

even to remember them,

passion, which
6.
is

they repent and return to the

our resurrection.
deceived.

Let no

man be

Even the heavenly beings

TO THE SMYRNiEANS.
and the glory of the angels and the
if

569
and
invisible,

rulers visible

they believe not in the blood of Christ [who is God], judgment awaiteth them also. He that receiveth let him receive. Let
not office puff up any

man

for

faith

and love are

all

in all,

But mark ye those who preferred before them. hold strange doctrine touching the grace of Jesus Christ which came to us, how that they are contrary to the mind of God.

and nothing

is

They have no
orphan, none

care for love, none for the widow, none for the
for the afflicted,

none

for the prisoner,

none

for

the hungry or thirsty.

They

abstain from eucharist (thanks-

giving) and prayer, because they allow not that the eucharist is the flesh of our Saviour Jesus Christ, which flesh suffered for

our

sins,
7.

and which the Father of His goodness raised

therefore that gainsay the

up.

They

good gift of
for

God

perish

by

their questionings.

But

it

were expedient

It is they may also rise again. should abstain from such, and not speak of them either ye but should give heed to the Prophets, privately or in public

love, that

them to have therefore meet that

and especially to the Gospel, wherein the passion us and the resurrection is accomplished.
8.

is

shown unto

all

follow your bishop, as Jesus

Do ye [But] shun divisions, as the beginning of evils. Christ followed the Father,

and the presbytery as the Apostles; and to the deacons pay Let no man do aught of respect, as to God's commandment.
Let things pertaining to the Church apart from the bishop. that be held a valid eucharist which is under the bishop or

one to

whom

he shall have committed

it.

Wheresoever the
even as where Jesus is not lawful apart

bishop shall appear, there let the people be

may

be, there

is

the universal Church.

It

from the bishop either to baptize or to hold a love-feast; but whatsoever he shall approve, this is well-pleasing also to God
that everything which ye do
9.

may

be sure and

valid.

It is

reasonable henceforth that

to repent

we wake

to soberness,
It is

while
to

we have [still] time recognise God and the

and

turn to God.

good

bishop.

Ke

that honoureth the bishop

570
is

THE EPISTLE OF
;

S.

IGNATIUS

honoured of God

he that doeth aught without the knowledge

of the bishop rendereth service to the devil.

therefore

May

all

things

abound unto you

in

grace, for

ye are worthy.

Ye

refreshed

me

in

all

things,
in

and Jesus Christ

shall refresh you.

In

my

absence and
;

my

recompense you
shall attain
10.

for

whose sake

presence ye cherished me. May God if ye endure all things, ye

unto Him.

Philo and Rhaius Agathopus,

who

followed

me

in the

cause of God, ye did well to receive as ministers of [Christ] God who also give thanks to the Lord for you, because ye refreshed them in every way. Nothing shall be lost to you.
;

devoted for you, as also are my bonds, which ye Nor shall He, despised not, neither were ashamed of them. who is perfect faithfulness, be ashamed of you, even Jesus

My

spirit is

Christ.
11.

Your prayer sped

;

forth unto the church

which

is

in

Antioch of Syria whence coming a prisoner in most godly bonds I salute all men, though I am not worthy to belong to it, being the very last of them. By the Divine will was this vouchsafed to me, not of

my own

complicity, but

by God's

grace,

which

pray may be given to me perfectly, that through your prayers I may attain unto God. Therefore that your work may be perfected both on earth and in heaven, it is meet that your
I

church should appoint, for the honour of God, an ambassador of God that he may go as far as Syria and congratulate them because they are at peace, and have recovered their proper
stature,
It

and
to

their

seemed

me

proper bulk hath been restored to them. therefore a fitting thing that ye should send

one of your own people with a letter, that he might join with them in giving glory for the calm which by God's will had overtaken them, and because they were already reaching a haven

through your prayers. Seeing ye are perfect, let your counsels for if ye desire to do well, God is ready to also be perfect grant the means.
;

12.

The

love of the brethren which are in Troas saluteth

TO THE SMYRNiEANS.
you
;

571

from whence also

write to

you by the hand of Burrhus,

whom ye sent with me jointly with the Ephesians your brethren. He hath refreshed me in all ways. And I would that all imitated
him, for he
grace shall
is

an ensample of the ministry of God.

in
all

The Divine

requite him

things.

salute your godly

bishop and your venerable presbytery [and] my fellow-servants the deacons, and all of you severally and in a body, in the name of Jesus Christ, and in His flesh and blood, in His passion and
resurrection,

which was both carnal and

spiritual, in the unity of

God and
always.
13.
I

of yourselves.

Grace to you, mercy, peace, patience,

salute the households of

my

brethren with their wives

I

and

children,

and the virgins who are called widows.

bid you

farewell in the

power of the Father.

I

Philo,

who
and

is
I

with me,

saluteth you.

salute the household of Gavia,

in

pray that

she

may
I

be grounded

faith

and love both of

to me,

flesh

and of

spirit.

salute Alee, a

name very dear

all

and Daphnus
Fare ye well

the incomparable, and Eutecnus, and in the grace of God.

by name.

7-

TO POLYCARP.
who
his bishop
1.

is

also Theophorus, unto Polycarp

who

is

IGNATIUS, church of the Smyrnaeans or rather who hath for bishop of the
God
the Father and Jesus Christ, abundant greeting.
is

Welcoming thy godly mind which

I

grounded as
it
I

it

were

on an immovable rock,
vouchsafed

give exceeding glory that

hath been

me

to see thy blameless face, whereof

would

fain

have joy

I exhort thee in the grace wherewith thou art in God. clothed to press forward in thy course and to exhort all men that they may be saved. Vindicate thine office in all diligence

of flesh and of

spirit.

Have

a care for union, than which there

S7 2
is

THE EPISTLE OF
Bear
all all

S.

IGNATIUS

nothing better.

Suffer

men

in

love, as also thou

men, as the Lord also beareth thee. doest. Give thyself to

larger

unceasing prayers.

Ask

for

wisdom than thou

hast.

Be
of

watchful,

each

man

spirit from slumbering, Speak to after the manner of God. Bear the maladies severally

and keep thy

all,

as a perfect athlete.
gain.

Where

there

is

more

toil,

there

is

much
2.

thee.
ness.

If thou lovest good scholars, this is not thankworthy in Rather bring the more pestilent to submission by gentle-

not healed by the same salve. Allay sharp pains by fomentations. Be thou prudent as the serpent in all things and guileless always as the dove. Therefore art thou

All wounds are

made

of flesh and

spirit,

that thou mayest

;

humour

the things

which appear before thine eyes and as for the invisible things, pray thou that they may be revealed unto thee that thou may;

est

be lacking

gift.

The
sober,

but mayest abound in every spiritual season requireth thee, as pilots require winds or as a
in nothing,
it

storm-tossed mariner a haven, that

may
is

attain unto God.

incorruption and life eternal, concerning which thou also art persuaded. In all I and my bonds which thou didst I am devoted to thee things
as

Be

God's athlete.

The

prize

cherish.

Let not those that seem to be plausible and yet teach Stand thou firm, as an anvil strange doctrine dismay thee.
3.

when

it

is

smitten.

It is the part

of a great athlete to receive

for

blows and be victorious.

But especially must we

God's sake

Be thou more may Mark the seasons. Await Him that diligent than thou art. is above every season, the Eternal, the Invisible, who became visible for our sake, the Impalpable, the Impassible, who suffered for our sake, who endured in all ways for our sake. Let not widows be neglected. After the Lord be thou 4.
endure
all

things, that

He

also

endure

us.

their protector.

Let nothing be done without thy consent

not.

neither do thou anything without the consent of God, as in-

deed thou doest

Be

stedfast.

Let meetings be held more

TO
frequently.

S.

POLYCARR
let

573
Despise not slaves,

Seek out

all

men by name.
Yet

not these again be puffed up, whether men or women. but let them serve the more faithfully to the glory of God, that

they
of

may

obtain a better freedom from God.

Let them not

desire to be set free at the public cost, lest they be found slaves
lust.
5.

Flee

evil arts, or rather

hold thou discourse about these.

to be content with their

Tell

my

sisters to love the

in flesh

Lord and

husbands

and

in spirit.

In like

manner

also charge

my

brothers in the name of Jesus Christ to love their wives, as the Lord loved the Church. If any one is able to abide in chastity
to the

honour of the

flesh of the

Lord,
;

let

him
if it

so abide with-

If he boast, he is lost out boasting. It becometh the bishop, he is polluted. yond

too,

and

be known be-

men and women

when they marry,

bishop,
that

to unite themselves with the consent of

the

the marriage

may

be after the Lord and

not after concupiscence.

Let

all

things be done to the honour of

God.
6.

to you.

Give ye heed to the bishop, that God also may give heed I am devoted to those who are subject to the bishop, the

presbyters, the deacons.

tion with

May

it

be granted

them

in the

presence of God.

me to have my porToil together one with

another, struggle together, run together, suffer together, lie down together, rise up together, as God's stewards and assessors and
ministers.

Please the Captain in whose

whom

also

a deserter.
faith

your ence as your body armour.

;

ye will receive your pay. Let your baptism abide with you as your shield as your helmet your love as your spear your pati;
;

army ye serve, from Let none of you be found

Let your works be your deposits, Be ye therethat ye may receive your assets due to you. another in gentleness, as God is fore long-suffering one with
with you.
7.

May

have joy of you always.

is

Seeing that the church which

it

in

Antioch of Syria

hath peace, as
prayers,
I

hath been reported me, through your also have been the more comforted since myself
to

574

EPISTLE OF

S.

IGNATIUS TO
;

S.

POLYCARP.

if so be I may through suffercare God, that I may be found a disciple through your intercession. It becometh thee, most blessed Polycarp, to call together a godly council and to elect some one among you

God hath banished my

ing attain unto

who is very dear to you and zealous also, who shall be fit to bear the name of God's courier to appoint him, I say, that he may go

to Syria

and

glorify

your zealous love unto the glory of God.

A Christian hath no authority over himself, but giveth his time to

God. This
it
:

for

God's work, and yours also, when ye shall complete trust in the Divine grace, that ye are ready for an
is

act of well-doing

which

is

meet

for

God.

Knowing

the fervour

of your sincerity, I have exhorted you in a short letter. 8. Since I have not been able to write to all the churches,

by reason of
front, as

my

the Divine will

suddenly from Troas to Neapolis, as enjoineth, thou shalt write to the churches in
sailing

also

one possessing the mind of God, to the intent that they may do this same thing let those who are able send

thee, that
this
I
is

messengers, and the rest letters by the persons who are sent by ye may be glorified by an ever memorable deed for

worthy of thee.
all

salute

by name, and especially the wife of Epitropus

I

with her whole household and her children's.

salute Attalus

my

beloved.

to Syria.

be appointed to go Grace shall be with him always, and with Polycarp

I

salute

him

that

shall

who sendeth
Christ, in
I

bid you farewell always in our God Jesus in the unity and supervision of God. salute Alee, a name very dear to me. Fare ye well in the

him.

whom

abide ye

Lord.

MARTYRDOM OF
I.

S.

IGNATIUS.

ANTIOCHENE
i.

ACTS.

of the "jVTOT long after Trajan had succeeded to the empire Romans, Ignatius the disciple of the Apostle John, a man of apostolic character in all ways, governed the Church of the AnHe had with difficulty weathered the past storms of the tiochenes.

persecutions in the time of Domitian, and, like a good pilot, by the helm of prayer and fasting, by the assiduity of his teaching, and by his spiritual earnestness, had withstood the surge of the enemy's power,

many

fearful lest

he should lose any of the faint-hearted or over-simple. Thus while he rejoiced at the tranquillity of the Church, when the persecution abated for a while, he was vexed within himself, thinking that he had not yet attained true love towards Christ or the complete rank of a disciple: for

attach

him more

he considered that the confession made by martyrdom would Therefore remaining a few years closely to the Lord.

longer with the Church, and like a lamp of God illumining the mind of every one by his exposition of the scriptures, he attained the fulfilment of his prayer. 2. It so happened that after these things Trajan in the ninth year
of his reign, being elated with his victory over the Scythians and Dacians and many other nations, and considering that the godly society of the
Christians was still lacking to him to complete the subjection, unless they chose to submit to the service of the devils together with all the nations, threatened [to subject them to] persecution and would have

compelled

all

those

who were

leading a pious

life

either to offer sacrifice

57 6
or to die.

MARTYRDOM OF

S.

IGNATIUS.

afraid for the

At that time therefore the brave soldier of Christ, being Church of the Antiochenes, was taken of his own free will
in Antioch,

before Trajan
to

who was staying at that moment march against Armenia and the Parthians.

making ready

And when he stood face to face with Trajan [the king]; Who art thou, said Trajan, thou wretch of a devil, that art so ready to transgress our
orders, whilst thou seducest others also, that they

Ignatius said;
troublesome to
thee :

No man
these,

calleth o?ie that beareth

the devils stand aloof from the servants of

may come to a bad end ? God a wretch of a devil; for God. But if, because I am
devils,

thou callest ?ne a wretch toward the

king,

I agree

with

for having Christ a heavenly

confound the

devices of these.

Trajan said; And who is he that beareth God? Ignatius answered, He that hath Christ in his breast. Trajan said Dost thou not think then
;

that
allies

we

have gods in our heart, seeing that we employ them as our enemies ? Ignatius said Thou art deceived, when thou against
too
;

callest the devils

For there is one God who made the heaven and the earth and the sea and all things that are therein, and one Christ Jesus His only-begotten Son, whose friendship I would fain
of the nations gods.

enjoy.

Trajan said
?

Pilate

Ignatius said

Speakest thou of him that was crucified under Pontius I speak of Him that nailed on the cross sin and ;

its author, and sentenced every malice of the devils to be trampled underfoot of those that carry Him in their heart. Trajan said ; Dost thou then carry Christ within thyself? Ignatius said ; Yes, for it is written, 1 will dwell in them and will walk about in them.' Trajan gave sentence; // is our order that Ignatius who saith that he beareth about the crucified in
'

himself shall be put in chains by the soldiers and taken to mighty Po?ne, there to be made food for wild beasts, as a spectacle and a diversion for
the people.

The holy martyr, when he heard this sentence, shouted aloud with joy; I thank Thee, Lord and Master, that Thou hast vouchsafed to ho?wur me by perfecting my love toivards Thee, in that Thou hast bound
chai?is of iron to Thine Having said this and Apostle Paul. invested himself in his chains with gladness, after praying over having the Church and commending it with tears to the Lord, like a choice

me with

ram the leader of a goodly

brutes.

flock,

cruelty of the soldiers to be carried off to

he was hurried away by the brutal Rome as food for bloodthirsty

So then with much eagerness and joy, in longing desire for down from Antioch to Seleucia, and from thence he set sail. And having put in at the city of the Smyrnaeans after much stress of weather, he disembarked with much joy and hastened
3.

the Lord's passion, he went

to see the holy

Polycarp, bishop of the Smyrnseans, his fellow-student

ANTIOCHENE
for in

ACTS.

577 And
being enter-

old times they had been disciples of John.

tained by
spiritual

him on landing, and having communicated with him his gifts, and glorying in his bonds, he entreated them to aid him

in his purpose

asking

this in the first place of

every church collect-

and churches of Asia welcomed the saint through their bishops and presbyters and deacons, all men flocking to him, in the hope that they might receive a portion of some spiritual gift), but especially of the holy Polycarp, that by means of the wild beasts disappearing the sooner from the world, he might appear in the presence
ively (for the cities

of Christ.

And these things he so spake and so testified, carrying his love 4. towards Christ to such a pitch, as if he would storm heaven by his good
confession and by the fervour of those who joined with him in prayer over his combat, while at the same time he recompensed those churches which came to meet him in the person of their rulers, by sending out
letters of thanks to them shedding upon them the dew of spiritual grace with prayer and exhortation. Therefore when he saw that they all were kindly disposed towards him, being afraid lest haply the affection of the brotherhood might uproot his zeal for the Lord, when a goodly door of

martyrdom was thus opened

to him,

he writes to the Church of the

Romans

in the

words which are here subjoined.

to the

[Here follows the Epistle

5.

Romans .]
done he
set
sail

Having

therefore by his letter appeased, as he desired, those of

the brethren in

Rome who

were averse,

this

from

Smyrna (for the Christ-bearer was hurried forward by the soldiers to be in time for the sports in the great city, that given to wild beasts in the of the Roman people he might by such a combat obtain the crown sight

and thence he put in at Troas. Then departing Neapolis; and passing through Philippi he journeyed by land across Macedonia and the part of Epirus which lies by Epidamnus. And here on the sea coast he took ship and sailed across the Hadriatic sea, and thence entering the Tyrrhene and passing by islands and cities, the holy man when he came in view of Puteoli was eager
of righteousness);

thence he landed

at

himself to disembark, desiring to tread in the footsteps of the Apostle [Paul]; but forasmuch as a stiff breeze springing up prevented it, the ship being driven by a stern wind, he commended the love of the

brethren in that place, and so sailed by. Thus in one single day and with favourable winds, we ourselves were carried forward night, meeting against our will, mourning over the separation which must soon come

between
IGN.

ourselves
II.

and

this

righteous

man;

while

he had

his

wish

37

578
fulfilled,

MARTYRDOM OF
for

S.

IGNATIUS.

he he was eager to depart from the world quickly, that landed the Lord whom he loved. Wherefore, as he might hasten to join were drawing at the harbour of the Romans just when the unholy sports the soldiers were vexed at the slow pace, while the bishop to a close,
gladly obeyed
6.

them

as they hurried

him

forward.

So we
and,

set out

thence
doings

at

break of day, leaving the place called

Portus;

as the

rumoured abroad, we this with fear and with joywith joy because they were vouchsafed because so good a man was on fear meeting with the God-bearer, with And some of them he also charged to hold their his way to execution. of their zeal they said that they would stay peace, when in the fervour For having the death of the righteous man. from the

of the holy martyr had already been were met by the brethren, who were filled at once

seeking people and having saluted all of them, recognised these at once by the Spirit them to show him genuine love, and discoursed at greater he asked and persuaded them not to grudge one who length than in his epistle, to meet his Lord; and then, all the brethren falling on was hastening the churches, for their knees, he made entreaty to the Son of God for

one to the staying of the persecution, and for the love of the brethren Then forthto the amphitheatre. another, and was led away promptly orders with he was put into the arena in obedience to the previous to a close (for the day called of Caesar, just as the sports were drawing a high day, the Thirteenth in the Roman tongue was, as they thought,

on which they eagerly flocked

these godless
Scripture The

together),

men

to

savage brutes,
fulfilled

whereupon he was thrown by and so the desire of the holy

the

martyr Ignatius was

desire

forthwith (according to

saying

of

of the righteous

man

is

acceptable), that

he might

the collection of his not be burdensome to any of the brethren by as he had already in his epistle expressed his desire reliques, according
that his

For only the tougher parts of his and these were carried back to Antioch and holy reliques were left, a priceless trealaid in a being left to the holy Church

own martyrdom might

sarcophagus,

be.

sure

January, among the Romans.

in the martyr. by the Divine grace manifested Now these things happened on the 13th before the Kalends of 7. when Sura, and Senecio for the second time, were consuls

Having with
watched
us
treated the

tears beheld these things with our

all night long in the house,

own eyes, and having and having often and again en-

weak men

while,

Lord with supplication on our knees to confirm the faith of for a after what had passed, when we had fallen asleep beheld the blessed Ignatius standing by and some of us
suddenly

ANTIOCHENE

ACTS.

579

embracing us, while by others again he was seen praying over us, and by others dripping with sweat, as if he were come from a hard struggle and were standing at the Lord's side with much boldness and unutterable glory.

And

being

filled

visions of our dreams, after singing

with joy at this sight, and comparing the hymns to God the giver of good

things

and lauding the holy man, we have signified unto you both the day and the time, that we may gather ourselves together at the season of the martyrdom and hold communion with the athlete and valiant
martyr of Christ,

who trampled

the devil under foot

and accomplished

the race of his Christian devotion, in Christ Jesus our Lord, through whom and with whom is the glory and the power unto the Father with the

Holy

Spirit for ever

and

ever.

Amen.

2.

ROMAN
1.

ACTS.

TN

the ninth year of the reign of Trajan Caesar, being the second year of the 223rd Olympiad, in the consulship of Atticus Sur-

banus and Marcellus, Ignatius who became bishop of Antioch the second in order after the Apostles (for he succeeded Euodius) was escorted under the strictest custody of guards from Syria to the city of
the Romans on account of his testimony to Christ. Now his keepers were bodyguards of Trajan, ten in number, savage wretches with the tempers of wild beasts and they conducted the blessed saint a prisoner
;

through Asia and thence to Thrace and Rhegium by land and sea, illusing the holy man day and night, although in every city they were

Yet none of these things appeased kindly treated by the brethren. their fury, but they crushed the saint with implacable and pitiless eyes, as he himself bears witness, saying in a passage in one of his epistles ;

From Syria even unto Rome I fight with wild beasts, [conducted'] by land and sea, bound amidst ten leopards, I mean a band of soldiers, who only
grow
2.

worse,

when

they are kindly treated.

from Rhegium they arrive in Rome; Having and they announced his coming to the emperor. Then the emperor commanded him to be brought before him in the presence of the Art thou that Ignatius who turned the city Senate, and said to him
set sail therefore
;

of the Antiochenes upside down, insomuch that

it

hath come

to

my

ears

37~2

580
that thou didst

MARTYRDOM OF
draw away

S.

IGNATIUS.

all Syria from the religion of the Greeks to the king, that I were Ignatius said ; Would, religion of the Christians. thine idolatry, and bring thee to the God able to draw thee also

away from
;

and make thine empire of the universe, and present thee a friend of Christ, more secure to thee. Trajan said If thou desirest to confer a favour on me a?id to be reckoned among my friends, abandon this mind and sacrifice to
shall be high-priest of mighty Zeus and shall share my with me. Ignatius said ; It is right to confer those favours kingdom O king, which do no harm to the soul, not those which condemn to only, But thy promises, which thou didst promise to bestow eternal punishment.
the gods,

and thou

on

For neither do I serve gods of no account. vie, I judge worthy of whom I have no knowledge, nor do I know who this Zeus of thine is, nor For what shall it profit me, if I shall do I desire a worldly kingdom.
'

own soulV Trajan said; Thou gain the whole world and forfeit mine sound sense ; and therefore thou /widest seemest to me to be utterly devoid of

my

promises cheap.

So

then, if thou provokest

me

to displeasure,

will

as disobedient but also as punish thee with every kind of torture, not only and as refusing to submit to the decree of the sacred senate and ungrateful, thee ; for I Ignatius said; Do as seem eth fit to sacrifice [to the gods]. For neither fire nor cross nor rage of wild beasts nor no
offer
loss
sacrifice.

the living God: for I love of limbs shall induce me to fall away from not the present world, but Christ who died and rose for me. The Senate said ; We know that the gods are immortal ; but how
3.

died? sayest thou, Ignatius, that Christ

He

lord, though Ignatius said; rose again after three days ; by reason of a dispensation, but For instance while your gods died as mortals and were not raised up. struck by a thunder-bolt in Zeus is buried in Crete, and /Esculapius is buried in Pap ho s with Cinyras; Hercules is condied, died

My

Cynosura

Aphrodite

sumed by fire. For your gods deserved such punishments, since they were incontinent and evildoers and corruptors of men; whereas our Lord, even though He was crucified and died, yet showed His own power by rising from the dead and avenging Him on His murderers by your hands. And again; the penalty as workers of iniquity ; your gods were made by Him to pay whereas our Lord was slain in the flesh by wicked men who could not bear His rebukes, after He had shown all beneficence but had met with ingratitude from unbelievers. Trajan said / advise thee to shun death and me well, O king; for I flee to life. Ignatius said; Thou advisest cling
;

from eternal death and many deaths are there

other eternal.
space,

take refuge in eternal

?

life.

Trajan said
the one

And how

Ignatius said;

Two;
two
Sacrifice

the one momentary, the

And

so likewise there are

lives ;
to

the other eternal.

Trajan said

the gods

for a brief and shun

ROMAN
punishment ; for thou
a?~t

ACTS.

58 1
Ignatius said ; To shut up in a

not better tha?t the Senate.

sacrifice?
?

what gods wouldest thou have me

cask thirteen months for adultery
feet
?

To

hi??i

who was

Or

to the

blacksmith with the crippled

was defeated by a woman ? man-woman who was torn to pieces by Titans ? Or to those who built the walls of Ilium and were defrauded of their wages ? Or to those goddesses who iniitate the doings of men and forget the doings of women ? I am asha??ied to speak of gods who are sorcerers and violaters of boys and adulterers, changing themselves, as you say, i?ito an eagle and a bull, and into gold, and into a swan and a dragon, not for any good purpose but for the subversion of others' wedlock gods whom ye ought to loathe and not to

Or to him who failed

in his divination a?id

Or

to the

worship as ye

do.

their chastity for

you

in thy blasphe??iy

your wives pray, that they may preserve Trajan said I make myself an accomplice with thee towards the gods, because I do not torture thee. Ignatius
these deities
!
;

To

said

/ have

told thee long ago, that

kind of death, since

4.

I a?n
;

Trajan said

I am ready for every torture and every eager to go to God. If thou wilt not sacrifice, thou shall repent of it.

Ignatius said ; Unless Therefore spare thyself, before thou come to harm. I had spared myself, I should have fidfilled thy commands. Trajan said ; Torture his back with leaded thongs. Ignatius said ; Thou hast intensified

my longing for God, O king.

salt into his
intejisely

hooks

and rub

Trajan said ; Lacerate his sides with wounds. My whole mind Ignatius said
;

yearneth

towards God, and

I make

no account of what

suffer.

Trajan said;

Sacrifice to the gods.

chance thou biddest

me

sacrifice to the

Ignatius said; To what gods ? Pergods of the Egyptians, to a calf and a

asp, or to a

goat, to a?i ibis a?id

to

an ape a?id a venomous

or
to the fire

wolf and a dog,

lion

and a

crocodile,

of the Persians, or to the water of

the sea, or to infernal Pluto, or to

unto
said

thee, Sacrifice ;
;

Hermes the thief Trajan said ; / said for thou wilt get no good by talking thus. Ignatius
not
sacrifice,

/ said unto thee, I do

neither forsake

I the o?ie only

God,

who ?nade the heaven and the earth, the sea and all things that are therein, who hath power over all flesh ; the God of spirits and Xing of everything sensible and intelligible. Why what hindereth thee fro??i Trajan said worshipping him as God, if he existeth, and these likewise whom we all
;

? Ignatius said ; Natural discernment, when it is unclouded, doth not confound falsehood with truth, darkness with light, bitter with sweet. For woe threateneth such as make no distinction between

acknowledge in common

these.

For

'

What

agree7nent hath Christ with Belial'?

Or what portion
is

hath a believer with an unbeliever ?

temple
5.

And what

concord

there between

of God a?id

idols ?
;

'

Trajan said

Open out

his

hands and fill them with fire.

Ignatius

52
said
;

MARTYRDOM OF

S.

IGNATIUS.

of bones nor manglings of

devil, shall separate

Neither fire that burnetii nor teeth of wild beasts nor wrenching my whole body, nay not the tortures of the

me from my

love

towards God.

Trajan said

Dip
his

paper
sides.

in oil

and

steep it till it is soft ; then set fire to it a?id

bum

there

is

Ignatius said; Thou seemest to me, O king, not to know that a God living within me, and He supplieth me with strength and
soul ; for otherwise I should not have been able to bear thy Trajan said ; Thou art made of iron, methinks, and art quite

hardeneth
tortures.

my

for else thou wouldest have yielded after of thy wounds, and have sacrificed to the gods.
callous
;

all this, with the

;

pain

not because

I do not feel the tortures, them, but because in the hope of good things to come
God
doth relieve

7? is Ignatius said that I sustain and endure king,

my

affection

towards

my pains for
:

shall ever have

power Bring fire and spread live

neither burning fire nor drenching water to quench my love towards God. Trajan said ;
coals

on them, that so at length he

fice to the gods.

may

on the ground, and make Ignatius stand be induced to submit to me and to sacri-

Ignatius said ; The burning of this fire of thine leadeth remembrance of the eternal and unquenchable fire, though this is but for a season. Trajan said; / suppose it is by some sorcery that thou despisest the tortures : for otherwise thou wouldest have submitted to us,

me

to

much at our hands. Ignatius said Tell me, how can men who abandon demons, as being rebels against God, and abominate idols, be sorcerers ? Surely ye who worship these are more justly open to such ; but for us it is ordai?ied by law that we suffer not wizards reproaches nor enchanters nor observers of omens to live ; nay we are wont to burn
after suffering so
;

even the books of those that practise curious arts, as infamous. not I that am a sorcerer, but ye, since ye worship the demons.

Therefore

it is
;

Trajan said

By

the gods y Ignatius,

tortures

I am

weary of

thee by this time,

and I am

at a loss

what

shall apply to thee to induce thee to submit to the orders

which are given

thee.

Ignatius said

Grow

not weary,

king, but either

put me into the fire, or hack me with the sword, or cast me into the deep, or throw me to wild beasts, that thou mayesl be convinced that none of these
things
6.

is terrible to

us for the love

we have

to

God.

; hope thou hast in prospect, Ignatius, that thou art dying in these sufferings which thou endurest, I cannot say. Ignatius said ; They that are ignorant of the God who is over all and of the Lord Jesus Christ, are ignorant also of the good things that are prepared

Trajan said

What

for
this

the godly.

world

only, even as that

Wherefore they consider that their existence is confined of brutes without reason ; and they picture

to
to

themselves nothing better after their departure hence.

But we who have

knowledge of godliness are aware that after our departure hence we shall

ROMAN
rise

ACTS.
Christ,

58
a
life

again a?id have an everlasting

life in

which shall never

fail neither give place to another,

mourning have fled away. will bring you to your senses

the decrees of the Roma?is.

and from which pain and grief and Trajan said; I will destroy your heresy and and teach you not to fight obstinately against
Ignatius said
;

And who

is able,
it,

king, to

destroy God's building?

[for] if a

man

shall attempt

For nothing but to wage war against God. not be destroyed by men, but will increase daily by the power of Christ in growth and magnitude. It will advance in the same manner and
in the

he will gain Christianity will not only

same
'

course,

flashing out coruscations alike of splendour

the knowledge

awe : for The whole earth shall be filled with as much water covereth the seas' But thou
call Christianity

and of of the Lord,

doest not well,

king, to

a heresy

Nay, Christianity is of His only begotten

outward

far apart fro)n Christianity. the full knowledge of the true and very God and Son and of His dispensation in the flesh and His
;

for heresy

is

teaching, this infallible religion being

accompanied also by the virtues of our

us hast thou known to love faction life. and war, and not to pay obedience to rulers whereinsoever obedience is free from peril, living peacefully and harmoniously in friendly i7itercourse,

But what men among

''paying to all their due, tribute to

ivhom
to

tribute is due,

fear

to

whom

fear, customs
'

to

whom

customs, honour
to love

whom
'

careful to

owe no man anything save

one another

honour] being For we have

l

been taught by

good

to

our Lord not only to ''love our neighbour'' but also to do our ene??iy' and to Hove them that hate us' and to 'pray for them

that evil intreat us

Christia?iity

and

persecute us.'
thee, since it

hath thwarted

began.

befallen the empire of the Romans ? exchangedfor the rule of one 1 And did not Augustus thy ancestor, i?i whose lime our Saviour was borfi of a virgin, and He who till then was God
t?ie Word beca??ie also man for our sakes, reign nearly a whole age, having for fifty-seven whole years and six months besides swayed the ejnpire of the Romans and ruled alone, as none other did of those who went before him ?

But say wherein the preaching of Hath any strange disaster Nay, was not the rule of many

Was

not every tribe

nations

and

their

made subject to him, while the former separation of mutual hatred ceased from the time when our Saviour
Yes, these

sojourned upon earth ? The Senate said 7.

Ignatius;
the gods.

but this

it is
;

which vexeth

things are so as thou hast said, us, that he abolished the worship of

Ignatius said

illustrious Senate,

just as

He subjected the
oracles call
c

less

intelligent natioiis to the rule

of the

Romans, which our

that
is

a rod

of iron,' so also

He

drove

away from mankind the tyrannical spirits of evil,

by proclaiming one only God, even

Him

over

all.

And not only this,

584
but

MARTYRDOM OF
deliverance also
rule.

S.

IGNATIUS.
under their blood-

He wrought

from

the cruel bondage

thirsty

and pitiless

Did

they not revel in the death of those dearest to

you ? Did

they not enibrue you with civil wars ? Did they not compel you to behave unseemly, exposing you naked as a spectacle, and carrying your wives naked in procession as if they were prisoners of war, defiling the earth with

bloodshed,

and darkening the pure air with impurities ? Ask the Scythians whether they did not sacrifice human beings to Artemis ; for assuredly, though
to

ye may deny for very shame the slaughter of a virgin

glory in such

Cronos, the Greeks

sacrifices, having derived this wicked practice from said ; By the gods, I admire thee, Ignatius, for thy barbarians. Trajan much learning, even though I praise thee not for thy religion. Ignatius
;

human

said

And zvhat

dost thou condemn in our divine religion

That ye worship not our lord Moon the common nurse of all.

the Sun, 7ior the Heaven,

Trajan said; nor the holy

Ignatius said

And who would choose,

worship the Sun which hath an outward shape, which falleth under the senses, which sheddeth and again replenisheth from fire the heat which it hath shed, which undergoeth eclipse, which can never change
king, to

order against the mind of Him that ordered it to accomplish its And how should the heaven be worshipped, which is veiled with which the Creator stretched out as a hide'' and 'fixed as a vault' clouds, and set firm as a cube ? or the moon which waxeth and diminisheth and
its

own
?

course

'

and is subject to vicissitudes ? But to say that because their light bright men ought therefore to worship them is to say what is altogether untrue: for they were given for illumination to men and not for worship ; they were appointed to mellow and warm the fruits, to brighten the day and to illumine the night. And the stars of the heaven too were appointed for signs and for seasons and for notes of time and to cheer and sustain the mariners. But none of these ought to be worshipped, neither water which
waiieth
is

ye call Poseidon, nor fire which ye call Heph&stos, nor air which ye call For all these Here, nor earth which ye call Demeter, nor the fruits.
things, though they

have been made for our sustenance, are yet perishable

and lifeless.
8.

Trajan said;

art he

who did

gods

Did I not then say rightly at the beginning, that thou turn the East upside down, forbidding it to revere?ice the And doth it vex thee, O king, that we advise Ignatius said
;

men not to reverence things which ought not to be worshipped, but the true and living God, the maker of heaven and earth, and His only-begotten Son ? for this is the only true religioji, supreme and undisputed, taking But the teaching of the Greek delight in divine and spiritual doctrines. religion which prevaileth among you is an atheist polytheism, easily upset, unstable, veering about, and standing on no secure foundation : for

ROMAN
'

ACTS.

585

The instruction that is without reproof goeth astray? For how is it not full of falsehoods of all kinds, when at one time it saith that the common gods of the universe are twelve in number, and then again supposeth them to be
more ? Trajan said ; / can no longer bear thine insolence, for thou revilest us shamefully, desiring to defeat us with thy glibness of speech. Therefore sacrifice; for thou hast said enough with all the fine words wherewith thou
hast deluged
to
us.

If not,

I will torture
;

thee again

and

afterwa7'ds give thee

wild

beasts.
?

Ignatius said

How
God

long dost thou threaten

offer no

and

not fulfil

thy promises demons, but I worship the true

'

For I am a Christian and I

the

sacrifice

to

wicked

Father of our Lord Jesus Christ, who enlightened me with the light of k7iowledge,' and ''opened mine eyes to discern His marvellous things? Him I revere7ice and honour: for
is
9.

He

God and Lord and King and

Trajan said;
Ignatius said

'only Potentate?
071

I put
;

thee to death

pe7itest.

Fepentance fro77i evil deeds is

a gridiron, unless thou rea 7ioble thing, O

for we ought
to

king, but repe7itance fro77i

good deeds

is cri77iinal:

to betake

ourselves to a better course a7id not to a worse.

godliness.

NotJwig Trajan said; Lacerate his back with hooks, saying

is better

than

him, Obey
se7iate.

the e77iperor

and

sacrifice to the

gods accordi7ig

to the decree
*

of the

Ignatius said; other gods but

Ifear

the decree of
l

God which

saith

Thou

shall have none

death?
Uste7i to

meJ and He that sacrificeth But when senate and ki7ig bid 77ie
them
:

to

other gods shall be

put

to

tra7isgress the laws,

I
1

do not
so the
to

for

laws
evil?

distinctly say,

Thou shall not accept and Thou shall not

'

the person of a ruler,

co7isort

'

with numbers

do

Trajan said; Pour vinegar 77iixed with salt upon his wounds. Ignatius said ; All things that befall 77iefor co7ifessing God 77111st be borne that they 77iay be the harbi7igers of rewards : for The suffer-ings of the
'

present season
revealed?

are not worthy in comparison of the glory that shall be Trajan said; Spare thyself, fellow, henceforth, and submit to the
'

orders given thee ; for, if not, I will e77iploy worse tortures agai7ist thee. Who shall separate us from the love of Christ ? Shall Ignatius said ;
tribulation or distress or persecution or

famine or
life
i7i

7iaked}iess
'

sword?

For I

a77i

persuaded that neither

to

nor death

or peril or shall be able to

part me fro77i
said;
is

godliness, bei7ig C07ifident

the
77ie

power of

Christ.

Trajan

Thinkest thou

gain a victory over

by thine e7idurancei for 77ian

;

that

/ do not think but believe a creature fo7id of victory. Ignatius said I have prevailed and shall prevail, that thou 77iayest lear7i how wide is
in irons and,

the gulf between godliness

put him

hi7n into the

and imgodliness. Trajan said; Take hi??i and when ye have 77iade his feet fast in the stocks, throw inner prison^ and let no person whatsoever see him in the

586
dungeon.

MARTYRDOM OF

S.

IGNATIUS.

And for three days and three nights let him eat no bread and drink no water, that after the three days he may be cast to wild beasts and so depart froin life. The Senate said ; We too give our assent to the sentence against

him

for he insulted

its

all along with the emperor, in not

consenting Ignatius said

to sacrifice to
;

the gods, bid he persisted that he

was a

Christian.

who

of our Lord Jesus Christ'' of His abundant goodness vouchsafed that I should be a partaker of
''Blessed be the

God and Father

true

the sufferings of

His Christ and a

and faithful

witness of

His

Godhead.
10. On the third day Trajan, having summoned the Senate and the prefect, went forth into the amphitheatre, where also was a concourse of the Roman people ; for they had heard that the bishop from

Syria was to fight with wild beasts.

to be led
in.

that thou art

And he ordered the holy Ignatius And when he beheld him, he said to him / wonder alive after so many tortures and so long famine. But now
;

at length obey me, that thou may est escape from the miseries which lie in thy path, and thou shall have us as thy friend. Ignatius said; Thou seemest
to

me

to

with

its tail

have the form of a man but the ways of a fox, which fawneth while it plotteth in its mind; for thou feignest the words of

one kindly disposed,

forth plainly, that Jesus' sake

and yet thy counsels are not sound. So understand henceI make no account of this mortal and frail life for

whom I desire.
and
in

I go my way
a?id

to

of immortality

the draught of eternal

life.

yearn for
thy glory.

Him

my mind ;
;

despise

Him for He is the bread I am wholly His, and I thy tortures, and I spit upon
;

Trajan said Since he is insolent and contemptuous, bifid him fast, and let two lions loose upon him, that they may not leave so much as a relique of him behind. But when the wild beasts were let loose, the blessed
saint beholding

them

said to the people

these things, not for

of this contest,
thing, but

I suffer

Ye Romans, who are spectators any base action or any blameable

for godliness.

For

by the teeth of wild beasts that

I am the wheat of God, and I am ground I may be found pure bread. But Trajan,

when he heard

the endurance of those

these things, was greatly astonished saying; Great is who set their hope on Christ ; [for] what Greek or

endureth for him in

barbarian ever endured for his own god such sufferings as this man whom he believeth ? Ignatius said ; 7/ is no work of

human power that I bear up against such sufferings, but of zeal arid And when he faith alone, which are drazvn into conformity with Christ. had said these things, the lions rushed upon him, and attacking him
from either side crushed him to death only, but did not touch his flesh, so that his reliques might be a protection to the great city of the

ROMAN

ACTS.

587

Romans, in which likewise Peter was crucified and Paul was beheaded and Onesimus was made perfect by martyrdom. 11. But Trajan rose up and was filled with wonder and amazement. Meanwhile letters reach him from Plinius Secundus the governor, who was troubled at the number of those that underwent martyrdom, seeing how they died for the faith. He also informed him at the same time
that they did nothing impious or contrary to the laws
at
;

only they rose

daybreak and sang a hymn to Christ as God; [for this they underwent punishment;] but adultery and murder and horrible offences akin to these they were the first to forbid, and in all things their conduct was in accordance [with the laws]. Whereupon we are told that Trajan taking
into consideration
for he led the van in the army of martyrs issued a holy] Ignatius decree to the effect that the Christian people should not be sought

what had happened

in the case of the blessed [and

but when accidentally found should be punished. And as regards the reliques of the blessed Ignatius he gave orders that those who wished to take them up and bury them should not be hindered. Then
out,

the brethren in

Rome,

to

whom

also he

had written asking them not

to sue for his deliverance

cherished hope, took his were permitted to assemble themselves together and praise God and His Christ for the perfecting of the holy bishop and martyr Ignatius; for The memory of the righteous is commended.
12.

from martyrdom, and thus rob him of his body and laid it apart in a place where they

And Irenaeus also, the bishop of Lyons, is aware of his marand makes mention of his epistles in these words One of our tyrdom, own people, when condemned to wild beasts for his testimony towards God, hath said ; I am the wheat of God and I am ground by the teeth of wild And Polycarp also, who was beasts, that I may be found pure bread. bishop of the brotherhood sojourning in Smyrna, makes mention of these
:

obedient

when writing to the Philippians; I exhort you all therefore to be and to practise all endurance, such as ye saw with your own eyes not only in the blessed saints Ignatius and Rufus and Zosimus, but also in many others ofyour own people, and in Paul himself and those ivho believed together ivith him, how that all these ran not in vain, but in faith and righteousness, and that they are gone to the place assigned to them in
things,

the presence of the Lord, whose sufferings also they shared. loved not the present zvorld, but yearned after Christ who died

For and

they
rose

again for

us.

And

again after a short

which

zvere sent to us by him,

to

and

all

The letters of Ignatius space others which we had in our keeping,

;

we send

you, as ye enjoined; the which are subjoined to this letter.

Where-

5%%
from ye

MARTYRDOM OF
to

S.

IGNATIUS.
and patient endurance\

shall get great profit, for they contain faith

which looketh

our Lord [Jesus Christ].

;

Such was the martyrdom of Ignatius and his successor in the Now the commemoration of the brave bishopric of Antioch was Hero.
martyr Ignatius,

on the

first

who was very dear to God, of the month. day

is

in the

month Panemus,

ADDENDA.
Additiofial

MSS

of the Antiochene Acts including the Epistle to the Ro?nans.

The
the

Romans

Antiochene Acts of Martyrdom, which incorporate the Epistle to in its Middle (genuine) form, have been known hitherto only

from a single MS, Paris. 145 1 (see I. p. 75, II. p. 363). The recent researches of Prof. Rendel Harris, to whom I am deeply indebted, have revealed two other MSS in the libraries of the East. Unfortunately these MSS, like Paris.
145
1,

tinct gain to

are comparatively late and belong to the same family; but it is a dishave a threefold cord of evidence for the Greek text, which has

hitherto

hung on a

single thread.

in the following collation, is 18 S. The first of these, designated (1) Sab. in the Library of the Patriarch at Jerusalem. An account is given of this library by Prof. Rendel Harris in Haverford College Studies; no. 1,
It comprises three collections of books now gathered under one namely those of (1) the Holy Sepulchre at Jerusalem; (2) the Convent of Mar Saba near the Dead Sea; (3) the Convent of the Holy Cross about two miles from Jerusalem on the Jaffa road. The MS in question belongs to the second of these. A photograph was procured from which the collation was taken. The Martyrdom of Ignatius p.
1

sq.

roof,

is

Saturninus, etc (Dec. 23).

followed immediately by the Acts of the Cretan Martyrs, Theodulus, The MS seems to belong to the xth century.

The second of these MSS, designated B in the collation, is in the (2) It is briefly described in Library of the Monastery of Sinai (no. 519). Gardthausen's Catalogue of the Sinai MSS thus;
Aoyoi iravrjyvpiKoi (m. Sept. Febr.) cod. membr. 38*5 x 38*9 centim., binis columnis, scr. saec. x, quamquam lineae summas litteras stringunt.
Incipit primo folio (manu rec. scr.) martyrio Symeonis Stylitae, geuou kcu in fol. napabo^ov (Fabric. Bibl. Graec. x. p. 324, Harles). Ultimus titulus Codex in fine mutilus Febr. d. xiii). a-p.6 (verso) Martyrium Martiniani (m.
;

est.

This MS omits large portions of the Epistle to the Romans; but its omissions do not correspond either with those of the Curetonian Syriac or with those of the Metaphrast.

59
Vol.
II.

ADDENDA.
p. 477.

MAPTYPION irNATIOY

fiaprvpos lyvariov tov Beocpopov 2 a7rocrr6Xoi;] AB.

p. 478.
I

A] fxaprvpiov tov ayiov peyaXop.aprvpiov tov ayiov lyvariov tov 6eo(popov B.

ev\

rjv

yv B.

Kot(3epva

praef. Kai

AB.
A.

aTrooToXiKos] aTroo-ToXiKcdS A. 2 Kvtlox^v] add. eVipeXo)? AB.

''

e<vfiepva\
os]

om.

AB.

^et/Ltco^a?] )(ip,6vas

Kv^pvr]Trji\ KoifitpviTrjS

A.

3 &coypa>i>] Sioypcov A. poXis] p.6Xr)s A. oiWi] ua/a A. wyoretas] viaTelas A. 5 rij

crvve^e/a] praef.
avTiKip.evr]s

*cai

AB.

to> tovu> rco irvevp.aTiK(f\

tt)v

om. B.
(dvTrjxev

ttjs

avreixev

8vvdp.ecos]

dvTiK.eip.evr)v

dvrelx*v

A) AB.
dno-

7 SXiyoyj/vx^v]
/3aXet
p.

oXiyooyj/vx^v

A.

aKepaioTepcov

0770/80X77] dicaipeoiTepov

A.
8 roiyapotw] Toiyap ovv A. eVt 479 rjvcfipaiveTo'] rjvcbpeveTO A. ro A. 9 Xcocp^crairros'] XoCplaavTOS A. Stcoypou] Sioypot) A. r^? cWcos ]
-

rco] eVt

IO rprxaXXev] rfo-xaXev A.
vos B.

AB.
;

II e(pa\^d/Liei/o?]

vcpayjsdp,e-

TeXetas] reXt'a?
yij/opeVrpv]

A.

roij]

add. avTov B.

12 papri/piotT] papit poaoiKiovo~av]

Toiplov A.
oIkl<octiv

AB.

13 TrXeoV]

AB.

npbs

AB.
I

p. 480.

Ti napap,eva>v] 6Tr) ivapa p.evov

A.

Kai]

AB.
5
;

3 ypacpcoj/]

Oeicov ypacpcov

AB.
eret]

eVeruy^ai/ej/]

eWorw] AB.
7 AaKai]/]

err;

A.

eneTvyxave yap B. 6 rr; 1/1*77 777] B

i/opicraj/ros]
/cat

yap]

AB.
A.

r7)i/
;

1///C771/

ttjs

AB.
avo-Tipia

erepcov 7roXXcoi/]

AB. AB.

add. avTov A.

9 awrripo]
p. 481.

A.

ci pr)]

praef.

rco*/

oaipoVcoi/]

AB.

IO cXolto XaTpeiav]

B;

eXtro XaTplav A.

II

8icoyp,bv virop.eveiv

d7TiXi]o-avTos]

AB.

bioypatv \mop.ivr)v d7roXrjo-avTos A. 12 rovy ejJo-f/3c3s coi/ras] AB.

;

7rav7-as']

praef. o (poftos
<po(3eL0r)s

13

(poj3r]de\s~\
1

A.

14 yei/vaToy] yevvaiois A. o-rparico'rTjy] 1 8 tov CT7rouSo^oi/rt B. fiacnXeeas] AB. bcup.ov (sic) e(p77 B.
p. 482.

AB.

o-7rouoab2/Ta]

A;

Ka/coSaipo;/] /caKOOaipcoi/

koko'-

ro

AB. AB.
e^coi/

I Stara^ets 7j7rep/3aiWii/] biaTa^-qs i>7rep(3evr]v A. p.eTa totj] pera 3 aVoKaXel Ka/coSaipora] ajTOKaX^ naKtt>daip.ova A. 4 pa/cpai/] om. el de] AB. ko\ B. 6 oVo/mXer?] oVo/coX^s- A. kokoj/]A; praef.

ray...KaraXvco]

AB.

t'ls\

AB.
^pcope^a]

IO

Tjpei?]

r)p.r)s

A.
1

SofcoOpez/]

8a)Kovp.ev

A.
B.

II 01?]

A;

04

B.

xpo^Ba A.

e'crrii/]

ecrriz/

eo~Ti

14 tov ovpavbvj
16 auroi)] rov #eou

AB.
cpiXi'a?] ftacriXeias

p. 483.
p.t]v

AB.

AB.

oj/atpr/z/] coVai-

18 rr}^] add. epr)i/ AB. 20 Kaniav] 17 IltXarov] 7rr;Xarou A. tSv avTov] tu>v auT&v A; tov avTov B. 21 cpopels] irXavqv <a\ KaKiav AB. 22 tov Xpio~Tov] tov aTavpcodevTa AB. cpepeis B. 23 ivoiKijaoi] evotKiaa) A; praef. otl B. 25 Xeyoi^Ta] ep7rfpi7rarr)crcD] ep7rfpi7rariVco A.

A.

Xe'ycojvra

A.

26

o-rpartcor&ji']

aTpaTioTcov A.
ei$-

p.eydXr)v]

vqo-6p.evov~\ yevvqcr(op.evov

A.

els otyiv <a\

iftor\(rev

repyfnv] els Tepyjnv

AB. AB.

27 y628 p-dp-

rur]

AB.
'

29

e(36r]o-ev]

A.
ttjs

p. 484*
o-tSripois]

8eap.o'is...o-tdr]pois

Tfj TTpos ve ayaTTr;] B.

B;

npos

o~e

dydirqs A.

2 SeVpoty...
e7revdp.euos]

a'Tji/firja'as']

AB.

AB.

ADDENDA.
6
7ricTT)[XOs]
7Ti<TlfJ.0S

59 T

A.
A.

B^ptCodoVS (TTpaTMOTlKTJS lVOTr]TOs] 6rjpi68oVS

(TrpaTioTLKrjS

drjVCDTiTos

8 copoftopots]
/3opai>]

epoftopois

alpofiopois

B.

d7rax0r)(r6^evos] aTraxBrjcrcopevos A.

A.
Aceiai/]

A.

IO inidvpia] hnQoifiia A. 12 per a 7roXti/ Kaparov] AB. aeXevKiav A. Spvpraicoi/] crpvpvecov 13 1/7705] reo? A. noXuKap7rov tov 2p.vpva.iccv] TroXXoiKapnov tov

9 7Tpo#t;pia?] 7rpo6oiu.ias II 2eXeuKareX#coz/] KareXBbv A.

AB.

apvpvicov A.
p. 485.

AB.
19 reov]
diaicovcov]

15 eyeyoveurav] iyeyopurav A. 'icoawou] praef. roC dyiov dnocrToXov 16 KaraxcVi? kcli TvvevpariKcov ovtco Koivcuvrjcrai] KaTa^8fj9 kcu irvevpa1

tikov ovtco Koivovtcras A.

8 crvvaBXeiv]

AB.
A.

paXtcrra] fiaXXiara

A.

tov A.
biciKovov

Itvictkottcov kcu]

B om.
;

20
A.

nai prim.]
ei'

B;

A.
A.

21 cKKX^crtai]

al<\r]criat

^cos]

AB. AB.

23 IIoXuKap7roi/] noXoLKapnov A. Brjpicov Barrov d(pavrjs] deipicov Oclttov d(pavels A. 24 tcS Trpoo-coVco] B to Trpoaconov A. 25 rov XpiaTov] A; toO GeoO B.
eijaipeTcos] e^eperos
;

22

p. 486.

kcu

sec] AB.

bupapTvparo]

vov A.

7rpos Xpioroj/]

AB.
AB.
A..

3 fieXXeiv] 8

AB. AB.
A.

2 eVe/crea/coy] eneKT^-

4
avrco]

crvvevxopevcov]

crvvevxcopevov A.

uTrai/r^cracrcuj] xmavTicrdo-ais
7rapcui/eVecos']

AB.

e/c-

nepcpBevrcov] iTTLTcQivTcov
oi/rcoi/]

AB.
A.
IO

9 X"P tzy ] X^PV V

7repi]
?j

napeveaecos A. Toiyapovv] to\ yap ovv A.

avrcoy A.
e6yf/i
CpoftrjBels prj

cnrooTacvvo'lkcos]

evvo'incos

AB.
A.

avTov]
II

B;

ttotc

rf]

B;

qbofietOrjS pi7rore

et

eKKo^/rf]

A.

12
1

dvecoxBc-io-rjs]

dve coy Br} ere is

A.

avrc3]

A;

avroi) B.

tfv'pas']

Bolpas A.

3 eVicrreXXei

'Pccpa/coy] iiricTTrfk-q pcopecov.

\The Epistle
Vol.
II.

to the

Romans

begins.]

p.

189.

pcopalovs B.
IXeifpevrj

There

is

IIP02 PQMAIOY2] lyvaTiov tov Beoqbopov enicrToXr) npbs 1 6 kcu] A om. 6 B. no title in A. rjXerjfxevrj]
;

A.

riyaTrqfxivrj]

2 Tvarpbs vyj/taTOv] peyaXeiOTrjTi] peyaXicoV^ri A. 4 T0 ^ ^eX^'crai/roy] AB. rjyaTripevq A.

AB.

p. I9O. p. 192.

7TLCTTIV KaX] 0111.

AB.

2 T07T0) ^COptOu]

AB.
A.

a^ioTvpeinqs] dico7rpe7rr)$ (sic)

A.

a^teTratvo?] dtjienevos (sic)

aie7riret;K'ros']
1

a^to, eniTevKTOs (sic) A. " ; ^ptOTO^OpOS ] XP l0 r ^ vv PL0S XP L(TT(^ VV PL0S B.

2 a^iayros] dijiodyvos (sic) A. 3

TTGH'P&JI'UpOS']

iraTpovvpos A.

p. 193.
p. 194-

4
!

^i/copeVois-]

-qvoptvois

A.

TraiTor]

B;

7rai/rcoi>

A. A.

'fycroO

Xpiorw

rco Geco ^pcoV]

B;

^picrrco

Irjcrov tco deep ijfxcov

3 0e&)]

AB.
4 ato#ea] A;
dedefxevos]
c^'Xr/pa]
I

p. 195.
flTovfxr)v

d-io0eaTa B.

coy]

AB.
;

n\eov

rj

jJTOvfirjv]

nXeov

AB.
6

ScSeptVos A.

AB.
p. 196.

add. rou deov

AB.

XpicrTco 'irjcrov] 5 yap] om. AB. ^ toC] A om. tov B. 6ii/at] AB.

evoucov6p.r)Tos]

evoiKovofiiTcos

A.

idv nepaTos] edvnep ^apiros

AB.
A.

yaP] AB.
A.

ttjv vp,cov dyaTrrjv]

AB.

4 VfUV y a p]

i5p^y

yap

tfeXere] c^e'Xerai

59 2
p. 197.
TrapecrKr)o-ai\

ADDENDA.
5
^77]

om. AB.

dvdpamapeo-Kio-ai A. api(TKT(u A. ovre] ov AB.

7 yap] after ov AB. aXXa 0e< apeVai]

eyco 7rore eco Katpoi>]

V pas]

AB.

dv8pa>-

AB.

8 opeVfcere]

nore iya> e(o Kaipbv

B.

toiovtop]
p. 198.
I

AB.

e'ai>]

A;

ai/B.

cria>7nj(TT]Te]

a-LOTrrjaire

A;

crico7r^rc

B.

KpetTTovi] KpiTTcovi A.

e^ere] e^erat A.
p. 199.

2 yap]

(ropai (yevicra>pai)
p. 200.
I

AB. AB.

<TMimr}0"qT\

B;

o-ia>7ri](TiT

A.

eya>]

add.

yej/77-

Xoyos 0eoC] #eou (om. Xdyoy)

AB.
rpe^coi/

Tvakiu eVopat] nakrjv eaoopai

e)

A.

(pcoi/??']

AB.
A.

rrkiov
o-ttoj/-

8e] Tvkiov

(om.

AB.
en]
errj

7rapa'o-x?7o-#e]

rrapaax^dai

(sic)

{Wdtywu]

AB.

A.

ii/a...ao-?7Te]

AB.

XP ? ] x^P 05 A.

ra) 7rarpi]

B
I

ro narpl A.

eV 'i^croO Xpto-ra>] eV ^picrreS Itjcov

AB.
2 KaX6z>]

p. 202.

dvvai]

KaTr)l(0o-ev 6 Qeos] 6 6ebs KaTij^iaxrev AB. 8olvai A. a7ro Kocrpot/] a7ro tov Koapov B. ;

AB.

3 Trpos Geoi/]

AB.
deva

aVarei'Xco]

AB.
208
1.

p. 203.

ov8e7TOTe...(3apvs tivi yevoopai (p.

3)]

om. B.

ovhev'i\ ov-

def. B.
I

p. 204.

ivTeWeaBe] evreXkecrdai A.
2 tva prj
;

pot hvvapiv aireto"#e] pot 80'ivapiv 3

eai/
kcli

alrelade A.

sec] A; def. B.

yap

ei5pe#a)]

om.

by homceoteleuton
orav]

def. B.

Kat Tore ttlo-tos eivai\

tot nicrTcos elvai A.

def. B.

5 tpaiVtopat] (paivopai

A.

oudeV] ovBev A.

6 KaAoV] alutviov to. yap j3\e7ra>p,va irpoaKaipa, to. 8e pr) (SXenopeva p. 205. def. B. alcovia 7 7rftapo^s] o-to7ris povrjs A; def. Oeos] Kupto? A. def. B. 8 oraj/ picrr/rat vtto KOcrpovv\ om. B.

p. 206. def. B.

nacrais]

; eVre'XXopat] cnroOvqo-Mo] drroOvlaKtii A. 3

Om.

def. B.

A
4

def. B.

KOiXvarjTe]

2 iyw] KoXvairai A.

evvoia anaipos yevrjcrde] evvoia anepos yevecrBai A.

Oijpioav elvai\

add.
;

/3op-

pm> A
p.

def. B.

5 eveoriv] ev

eanv

(sic)

(ev

prefixed in margin)

def. B.

207.

5 eVtrv^eii/]

eVin^i/ A.

Geou] A.

6 odovTcov] odovTOv A.

a\rj6opai\ dXedopai A.
p. 208.
7rcoo~iv]
I

tov Xpi<TTOv]

KaTaXetTTdXTLv

A.

ratv tov

def.

B.
k.t.X.]

KOiprjOels (Sapijs\

2 yevcovrai] yevovrai A. KaraXiawparos pov] tov o-ca'paros pov (om, tcov) ; def. B. KOiprjOrjs /3apois- A. 3 yevcopat] ;
def. B.

4 Tore

resumes.
(Olll.

rdre]
lT]CrOv)

add. yap B.
5

aX?7#&>s-]

AB.

'i^o-oC

XpiaTOv] TOV XptOTOU

p. 209.

AB. AB.
Xpiarou]

TOV KuptOZ/] TOV XpiCTTOV

'

AB.

6 0eoO] Om.

AB.
9

#uo-ia] 6oio~ia
eyco Se]

A.

8 eyco]
p. 2IO.
I

AB.

StardVo-opat] diaTao-o-eopai aXX' eav] aX' eat, A.

A.

a7reXeii^epos']

aTLo-copai A.

ev

avTa]

AB. AB.

2 vvv pavBavco]
rj

B; om. A. AB.
B; add.

pT/Se^]
r;

dvaaT^aopai] dvaptjd' ev B.

eVi^vpeii']

imOoipeiv

A;

add. Koapacbv

paTaiov

paraiov (om. <oapi-

kov)

A.

p. 211.

4 eVSeSepcVos] 8edep4vos AB.

ADDENDA.
p. 212.
I

593

(TTpaTia>TiK.ov\ (TTpariajTcou

crrpaTLorav (sic) A.

p. 213. p. 214.

2 yivovrai] yivavrai A.
I

ddtKijiJiacriv] d8iK.ifj.aaiu

A
rcov 6ripL<Ov\

paXXov] pdXXcov A.
3 a]

2 6vaipr)v\ wviprjv A.

om. B.
p. 215.

om. AB.
duovra

et^opat] ev^aypai A.
pr) Qekrjurj

o-utropa] erotpa
pr)

AB.

5 tK-ovTd prj 6eXjj] Tvpoo~ /3t

aKoavra

deXiaci A.

7vpocr-

($ido~opai\

dacope (sic) A.

6
A.

avyyvcopr]v...7reparcov rrjs yfjs (p.

jfca^iJTtys]

2l8
A.
rcoi/)

1.

2)]

om. B.
A.
def. B.

*X er<

'x ral

7 dp^opai

dp-^copai padrjrfjs

pr)8iv\

(^XcoVat] ^XcoVet A.

rail/

aoparco^] aoparcov (om.

p. 2l6.
$Laip<Tis]

Brjplcov re (rvcrracras]

drjpicov nai

crvardaecos

A;

def. B.

dvaropai,

(sic)

2 oarecoi'] coarecov A. dvaropai 8iepeo-is A. def. B. 3 dXecrpoi] dXto-pot A. KaKai]

o"uyK07rat] crtiyK07r^
;

def. B.

Kc^do-eiy]

KoXao-ty (sic) A.
p. 217.

6 pe]

def. B.

coCpeXrjo-ei] ocpeXrjaei

A.

7re'para]

repnva

A;

def. B.
p.

7 ov'Sf at] ovdai i A.

I

KaXoV] pdXXov (sic)

B.
'irjcrovv

def. B.

2l8.

8ia\

els

A;

def.

def.

B.

(SaaiXeveiv]

fiacriXev-qv

avdpa>7ros

idv ,<ep8eicn rbv Koapov

int'ivov r]T(d

Xpioroi/] xpiarov Irjcrovv A; 2 y^y] add. r\ yap coCpeXeirai def. dXov ttjv 8e 'tyvX7l v Q-vtov ?7ptco#ei ;

A.

B.
J^pas]

K.r.A.]

resumes.

3 deXco]

farco

A.

81

AB.

o roKeTos...67ri/:eirat]

om. B.
A.
6
5

p. 219.

4 enJyyVOTe] A.
pe]

ipno8io-r]Ti\ ipiro8io~i)rai

/^

BeXijo-rjre']

pi 6eXeio-T]T A.

AB.
p^Se

rov tov Qeov deXovTa]

vXjj KoXaKevo-qre^

pi xapiarjcrdai A.
p. 220.
I

AB. om. AB.

AB.

/uj)

^apicr^cr^e]

KaQapov] KadapcDv A.
i7riTpi\lsar^

avdpa>7ros] add. #eo{)

eo-copac

A.

eTuo~rpyisaTai

A.

p.ipr]rrjv]

prjpirrjv

A.

2 eaopat] roO

Tra^ouy rou Geou pov\

e\6t] 6^77
p.

AB.

3 et

rt?...ots'

ypd(pco vp.lv (p.

223

1.

4)]

om. B.

o-up7ra#a'rG)] avpTraOrjTco

A.

221.

8id<p8r]pai (sic)

7 /3ouXerat] ftovXarai A. 0eoV] A. 8 p,r)8e)s] prj8\s A. rcoi/

def. B.

diacpOelpai.]

7TQp6i/ra)j/

vpa>v\

def. B.

fiorjdeira)] jSorjdrjrai

A.

I epoi ytWo-#e] epou yevecrQai p. 222. 2 e7Ti#L>peire] zmBvpirai A. 3 Trapcoz/]

def. B.

XaXetre] XaXrjrai A.
neio-drjre pot] nio-Brjre

om. A.

pot A.
p. 223.

7rto-Tfvo-are] Trio-Byre

A.

coi>

AB.
XaXouy]

e'pcoi>

rov\

epco

rovrou B.

yap k.t.X.] B resumes. 6 7rvp (piXovXov, v8cop 8e

yap]
^coy /cat

AB.

2 Xe'yoz/] p. 224. 2 ou^ ^Sopat] B ovk

:

Xeycov A.

roi> 7rare'pa]

narepa (om.

t6i>)

A.

e'i8opat.

A.
dprov] apTcov A.

p. 225. p. 226.

3 rj8ovals] ij8ovds A.
I

Qeov]
a>r}s

AB.
rou Xpia-

tov]

Itjctov

xP

deXco] add. dprov ovpdviov dprov {dpronv " LO rov AB. roi)

A)

AB.

Add.

vlov rov Oeov

AB.

rou sec.] add. yevopevov

(yevapevov B) iv vo~rep(p

AB.
38

IGN.

II.

594

ADDENDA.
AB. AB.
1.

2 Aauei'S] add. kcu dfipadp, p. 227. 3 a(f)dapTOs] add. nai divvaos u>rj (u>t} A)
p. 228.
(rjv]
eli/
I

7ro/xa]

add. 6eov

AB.

ovk

rrt... avail avaai (p.

234

3)]

om. B.
3

ovk en] ovkcttj A.

alrovpat (bis) A.

A.

2 ^eX^'cn/re] deXtfcrirai

A.

airou/z.at]

5 dXrjdcos X/ya>] aXitfeos' 4 vpiy rara (pavepcoaei] vplv ravra (pavaipcocrei A. 6 iXdXrjaev dXrjOcos] dXr)Qa>s eXdXrjo-ev def. B. A. to] ra> A. e'y<o def. B. 7 irvevfian dyico] om. A alrrjcraaOe] alr^aaadai A.

p.

229.

8 Kara

Kipacr#co] a7To8oKT]pacrdco

A;

def. B.
Irjcrovs)

Kara yvoipiv A. 9 a7roSorjBeXrjo-are] A. IO pi^poi/euere] pvr)p.a>veveTat A. 7rpo(rev^] II 7roipevi] noipevT] A. 12 'iqcrous' Xpto-ros] xP l0~ TOS
yvcop.rjv\

A.

6ebs (om.

A.
A.

e7rtorK07TT;crfi]

eirMTKonlcrei

A.
elfiij

3 de]

A;

def. B.

atfrx^^oMd]
p.
p.

iorj(vva>[iai

ou5e yap] A.

14 aios

A.

230.
231.

2 SeapeVcoi>] 8eap.evov (sic) A.

Trpoor^Koixrat] irpocreiKovcrai

A.

5 770X11/] 7ToXt;j/

A.

Trporjyov]

def. B.
p.

232.

Se]

A.

1pvpvT]s] crpvpvis A.
/cat]

2 diopaKapio-Tcoz>] d^icopaKa3 kcu KpoKos] KpoKos (om. Kai)

piaToav A.
def. B.
P 2 33

cartv 5c
pot]

def. B.

def. B.
fie]

4 r y TpoeXOoprav

A;
A.

def. B.

T v cou]

#eo{)

(om. tov)

def. B.
p. 234.
I

S^Xajtrare] SiXcao-are

e'yyu?] eyyols

A.

rov GeoO]

def. B.

vp.1v (ttiv]

def. B.

3 eypa\^a k.t.X.]

resumes.
fp'^rj

4 Sor(<y

rep/3piW]
'ijycroi;

add. Tovricmv avyovarov (av8ov(TTOv A) eiKaSt

B) AB.

Xpio~Tov] add. dp^y

AB.
of the Epistle
to the

Vz*/

Ro?nans.

Vol.
(sic)

II.

p.

A.

Kar7rtyero

487*5 xarapTLo-as] Karaprijo-as A. 77/3ouXero] TJfiovXerai Kare7re t'y ero] 17 oVa^ei?] dua^dfjs A. 2p,vpvr]s] pvpvrjs A. 1 8 Kar^TreiyeTO B. orparicoTcoi/] AB. ray] rfjs A.
rrjs

20 rfjs 8iKaioo"uvr]s did Toiavrrjs d^X^Vea)?] 19 TroXei] pwpfl AB. 22 Kara^eis] TraTaxOrjs A. 21 TpcoaSt] rpG>d?7 A. AB.
j/e'ai/

dOXijaecos

NeaVoXiv)

ttoXtjv

A.

Sta

$tXi7T7T7;cricoj/]

Sia (piXtiTTrcov ((piXnnrov

A) AB.

23 7re^]

B;

7reelA.
p. 488.
I

ov]

om. AB.

i^oy] vibs A.
;

2 'ASptartKoz/] d6ptai>tKoi>

3 TvpprjviKOv] A dbpiavLKCdV A. vijcrovs re Kai noXeis] B (sic) A.

rvppaviKov B.

7rapapei/3coi/] 7rapdp,l(3<ov

vio-crovs re Kai 7t6XXt]s

A.

6 IlavXov]
eVtyo-

AB.
p,evrjs

eVi7reor oi']

7rnreo~G>v

A.

7rpvp.vr)s eVeryopeVT/y] Trpvvqs

A.

8 ro)] to
vvktX\ vvkttj

A.

7rape7rXet] irapinXr)

A.

9 ToiyapoCf] rvydp ovv

A.

A. A.

IO d^yopec^a] dniyopeda

^Vetyope^a B.

p. 489.

II to)] to

drrefiatvev] dnifitvev

A.

12 yiveaOai] B; yeveardat A. ra5] r6 A. 3 dva^oop^crai] dj/a^copicrat A. (p6darj\ (pBdaei

1

A.

14 XipeVay] Xrjpevas A.

5 X^'yeii/] Xr)y^i/

A.

6 orpaTiaircu]

ADDENDA.
AB.
19
tt)?]

595
l

tis

A.
1

r^ax^XXov] ^0"xaXoi> A.
8
ecodev
opfirfdevres]

KaTeneiyovcriv]
ecoOlcrauTes

KaTeniyovo-iv A.
8ieTre<prjfjLL(rTo]

icoOrjaavTes

A;
A.

B.

die(pip,io-Tco

dieqjrffiio-TO

B.

V^vl

p. 49-

crvvavTcofxev]

ovv avTW peV A.

(pofiovfievot.

2 r)iovvTo\

aiov to A.

3 (rvvrvxiaS) (pofiovfievois]
rtcri

avvrix^'
B.

8e...rov dlicaiov]

om.
B.

toiovtos] o tocovtos AB. 7rap77yyeXXei>] napeyye iXev A. 5 ?7 cru X"C6lz/ ]

A.

^cru^a^ouo-ii/
fit

6 fir) iirir]Tip] Ka.Tcnra.veiv] KaTanavrju A. os evOvs imyvovs B. ovs evOvs yvovs] ws evdols yvovs ; 8 aXq&i^i/] aX?70ii/ii/ A. 7 aiTijcras re] airi'crare A. 9 r ?7 iiruTTokfj
;

def.

eni^rjTTJv

A.

Treicras bia\exdtis\ Ti eVtcrroXel SiaXe^c^j}? A. IO top Kvpiov] B ; Kvpiov A. (Pdovio~ai A.

(irj]

TTicras pt

A.

<p6ovr)crai\

yovvKXiaias] yovvKXrfaias A.

12 8icoyp.ov] dioypov A.
p. 491.

'4 cvBvs] evdols A.

Xeyopivrf] Xeycapevr)

\6 KaTaTraveiv^KaTanavrfv A.

IJ iboKovv]
(pcovel

ibaxovv A.
18

A.

'Pcopai/o; (pcovfj]

pafuUKei

A.

crvvfieo~av] avvirfcrav

AB.

9 napa

tg>v ddecov] irapa rcowzco

napa

Tccvaico

(sic) B.

7rape/3aXXero]

7rape/3aXero A.

21

C7ri0u/xta]

emBoifita A.

23 Xeix/mi/ou]

X^-v^ai/ov

20 7rapaura] 7rap' avTa B. A. 24 eVioroX^]

eVicrroXfT A.
p. 492.
I

rpa^vTfpa]

f3paxvrepa A.

dylcov avTov]

AB.
;

Xeiyf/dvcov]

Xeiyj/dvov

A.

nepieXeicpdrj] napeXelcpOei

A.

X^i/co]

Xtvco

A.

clt'l-

p.rjTO<i] ClTLfllTOS

A.

p. 493.

5 eyivtTO Se]

eyeveTO (om. Se) A.

2i'pa]

'iawovapi'coi/]

add. tovtSei^e/a'coi/os ]
1

zcttiv (tovt0~tiv

A) 5eKep/3pi'co t<at AB. aebeKiov AB, which punctuate thus avpabaKpoimv A.

Trai/^v^to-avrfs]
Serjcrecos]

erupa B.

kol creSeia'ou to devTepov.

8 SoKpvco^]

7rafi'v^ei;cravres'

B.

yovuKXtcrias']

yovvKXrjcrias A.
p.

oV^'crecoi'

B.
TrXrjpcocpopLaat

494-

irXrfpo<popr)crai

tovs dadevels]
3

tovs

dcrdevrjs

A.

iai<pvrfs]

i^ecpvrfs

A.

TxepvuTvcraope vov]
7raX/]
TtdXrjv

TrepnrXaKOfievov app.

A.

ifSXiiropev]

AB.
A.

AB.
6

tov] tu>v A.

5 cxXXot e...v<p' lOpcST-os]

A; om. AB.

B.

ecopcopej/]

tSpcoro?] ISpOTOs

A.

7rapecrrtora] 7rapecrrora

pera... iStWes] pera 7roXX^s (TroXXds

A)

to'ivvv

Xapas raGra

A) AB. avpj3dXXovTes A. cn>p/3aXcWes'] i/covcopve] Koivcovofiev (sic) A.

iSoi/res (iScotres

8 o"tp/3aX(Wes'...Tcoy

oi/etparcoz/j

AB.

9 r I/ Sor^pa] tcov boTrfpa A.

1

12 koi-

3 yevvaico pdpTvpi XptcrroO]

p,dprvpt
tov...

yevvaico tov ^ptcrrow

7)pcoj/]

A.

KaraTrarT/travri] KaTaTraTicravTi

A.

14 fat

AB.
16

reXeicocrayrt] reXecocrai/ra
r<5 7rarpt]

A.

p. 495.

AB.

7 eis atcovay] els tovs alcovas rav aldvav

AB.

382

59^

ADDENDA.

Additional

MSS

of the Acts of the Metaphrast.

no part of my work to deal with the text of the Metaphrast, might be useful to others if I included a collation which Prof. thought Rendel Harris procured of this text from Sin. 508. This MS is described by

Though

it is

it

Gardtbausen;
saec. x scr.,

Aoyoi TravrjyvpiKoi (m. Dec.) cod. membr. 33 x 25*6 centim., binis columnis quamquam lineae summas litteras stringunt...In initio codex
est.

mutilus
niae

Primus

titulus diei Danielis

prophetae

(Ae/c. t|),

ultimus Mela-

Romanae

(Ae/c. Xa).

Notae nonnullae additae sunt

latine scriptae.

It is

designated S in the following collation.

Prof.

Rendel Harris has also collated

only) a Jerusalem in the collation.

MS

(for the Epistle to the Romans of the eleventh century, S. Sep. vii f. 236, designated

The
I

collation has

been made with Funk's

246
sq.

text in Ope?'a

Patruni Aposto-

licorum (1881)
1.

vol. 2, pp.

6 Evobov] Evobov S.
2.

tov] S.

2.

8 eri] after tov Xpiarrbv S.

2.

12 de^erai] bi^-qrai S.
II 1.

14 cracpws]

aocf)d>s S.

16 rw

t?)s

in
3.

the
2

MS

after

Kara)

Kara 2p,vpvav eKKXrjcrias] ra> Kara...'2p,vpvav eKKkrjcrias (a gap S. S. 3. 22 o-vxva>] (p. 247) 3. 1 eV] S.
bidicovos
rjbrj]
rjbrj

77X01/

Kal bibacrKaXiav] S.

biaKOVos S.

3.

4 ^ r]~

plots... irapabode is]

III 1.

om.

S.

dva\afta>v]
S.

om.
1.

S.
eKeivcos] exelvos S.
4.
1.

IO

e'lrovv]

elro (sic)

II

12 ov-

tcos] ovtco S.

3.

18 Tore] to be (sic) S.

21

e'lrj]

e'l

S.

4.

23 Kara-

KpiOeuTa] S.

IV
ivacrav
3.

1.

29 o-v el] ai) (om. el) S. dvdaTarov] dvaararov iracrav S.

(prjcriv]
co] S.
eCpr)

1.

30
2.

cprjo-iv]

e(pr]

S.
2. 5

(p.

248)

1.

4
9
5.

o 6V] S.
Cpepeiv]

7T(pi(ppis] S.
ecTTt] S.

S.

4.

S.

5.

TFepKpepavj S. 12 els yap] S.

5.

15

77oXXco] S.

17

tfcrav...p.ovip.a>Tepa] rjcrav Kal

KopLibfj

vop.ipwrepa S.

V
2.

1.

22 avTol]

S.

2.

23 Qeo<p6pos] add. lyvdrios S.

2.
3.

2.

24 J] om.

S.

25

ocro)] o<ra S.

airt^api^ecr^at] duTL^apio-aadac S.
3. I

27 crcpobporepav]

S.

(p.

249)

aol] S.

e/j-avroy]

eavrbv S.
iirl

VI

1.

e]

om.

S.

1.7
2. 1

^l

Iloj/riou

o-ravpcodevri HiXdrov]

Hovt'lov

HcKdrov aravpcodevTi S.
VII
1.

3 e^r]7rdTt]ao] S.

ovtcos S.
Tpirr)

1. 25 01V09] 1. 23 e<prjcrav] S. 22 dyxwoias] S. S^ev] S. 2. 27 acpopp?;?] S. 2. 29 #upai>] S. 3-33 Tpirrjv rjp,epav] 5. 1 4 o 4. 6 7reSei|aro] S. (p. 250) 3. 2 oOev] S. -qpepa S.

7rpc3ro? vp.lv Kal

p,4yio~Tos]
5.

tov nvpbs S.

6 rrpwros Kal 17 dvaXcorai] S.

p.eyio'TOS vp.lv S.

5.

6 nvpbs]

ADDENDA.
VIII
Orjo-rj

597
Kai)

1.

20

els]
1.

S.

1.

21

irj

Kal]

rj

(om.
S. 3
2.

S.
1.

1.

22 av6r}aeii\ dv0077?]

S.

25 7Tws av]
S.
6rjplois S.

ttcos

(om.
S.
3.

civ)

26 U7reayayen
S.
cpacriV]

S.

2.

29

KO>a>crapeVoi/]
2.

pef]

Sdi/]

cpqcriV

S.

(p.

251)

cfypcrii/]

v(peei] vcpetjeiv S.
2.

IX

1.

nXelcov S.

7 Toi5rou...apearai'ros] S. 3. 12 p^Ve] S.

9
14

7rpoo-aycoi/]

S.

2. 1 1

nXelov]
1

3.

e-yfsr)(pio-p.eva]

S.

3.

5 7Tept-

#eiVai] TvepiOrjvai S.

X
S.

1.

20

ctTr6<pa(Tiv Kivr)v] S. 5.

/3aXXerai] /3aXXerai S.
6. 5

1. 25 irapadepevos 32 crep,vvv6pvo$ eVi] S.

r<5 #e&>] S. (p.

4.
6.

28 ep-

252)

ttoXXoi]

t&v noXecov]

S.
2. 1

XI

1.

II qyovp.evovs}

S.

8 atfX^crecos] S.

2.

20

auras']

add.

KIVT]S S.

XII
eV

1.

24 Kvplov] povoyevovs S

om. H.
2
<9eoi]

tov povov]
3.

fleXif/tiari]

SH.
Hi".

(p.
'lr)<Tov\

253) IO

2.

SH.
S
;

Hj.

XpiaTcS
;

xpio-rcp
4.

(om.

Irjaov)

om. S. 1. 25 4 bebepivos] S; add. yap 4. 6 Irjcrov ^piaTco H.

;

eu^] S
XIII

apxV
1.

cp e iV 77 o-dV]
1.

pr) cpeicrrjcrde

Us.
2.
1

12 opeo-Kere]

SH.

13 eyco]
S.

S; om. H.
2.

napacrxevQe]
rovroi/]

SH.
om. Hs.

cos

Ti...eTOLjj.6v icTTiv]

H; om.
2.

l8

els]

SH.

S;

XIV

1.
1.

22 8e] S

om. H.

25 ore] S

orav Hs.
1.

XV
(p.
2.

30 yevrjadi poi\ yevoiade pov SH.

2 paXXoi/] add.
6*e

3 1 WaTl]
2.

<fo~Tiv

Hj.

254)

2.

SH.
2.
1.

yevoovrai]

SH.

3 KaraXiVcocrt]

SH.
SH.

yeVeopat] S; yeVopai
1.

H.

6 tovtcov] S; om. H.
1.

XVI
2.

12 avTrjs]

om. SH.

19 7rapa/3iacropai]

SH.

xvii
pe]

2.

SH.
XVIII
11

30 a5eXcpo/...pot] 2. 32 p.iprjTT]v\
yiveoSe] yiveaBe
iv\

13 SeSepeVos-] S; om. H. 20 dpxopai] SH. om. H by homoeoteleuton.

3.

14

of]

M$*] SH.
2 pe]

H;
SH.
S,
',

paprjTrjS
1.

S.

(p.

255)

3.

SH.
3.

1. 5

'iritrouz/

Xptarov]

SH.

o]

3.

XaXovv

H;

XaXovv

followed by an erasure.

Xeyov]
4. 1 5

SH. SH.

4.

14 tov yevopevov eV
c

wcrre'pco]

tov yevopevov vaTepoos S.

'A/3padp]

A/3paap H.
2.
1.

XIX

21 dX?7^] S

dXrjdSs Us.
clvt

XX
XXI

24 avri ipov]

epov S.

2.

27

'ir/crou

Xpicrro?3]

H;

Irjcrov

(om.

Xpt-<TTov) S.
2.

32

7rot9r/r6i/]

SH.

(p.

256)

XXII
vlkov]

2.

9 eV 'Eniddpva] eVi dapi>co

S.

(om.

fV)
1

S prima manu.
2
1

2.

IO Tvpprjdo~7rao~pbv

rvpavvLKov perabovs S.

raj]

S.

3.

peraSous

ckjtt (la p.6v\

XXIII

1.

18

p.aros] prsef. tov

ow] S prima manu; erased by a later hand. S prima manu, erased by a later hand.
2.

1.

1. 19 irvev22 aVpe'o-rou]

drpeTTTOV S.

24

/cat]

praef. en S.

2.

28 yeVcopai] S.
257)
3.

3.

30 povcov]
avrbv]

povov S.

t^s evx^ $

r<

P a^pt] S.

(p.

3 rai pri.] S.

om.

S.

59
XXIV
1.

ADDENDA.
5

1. 9 dKaba] 1. 7 avveXOovres] iX06vres S. IO ayovros] S. 2. 12 decrpios e| 'Ai/no^eta?] e' 'Airio^eias 2. 15 7repu7rrd/xej/ai] S. SeV/xios (deV/uos added by a later hand).

reXos] S.

el/cddi S.

1.

XXV
2.

1.

20 mi sec] om.
2.

S.

2.

23 erepoi

e]

erepoi

(om.

Se)

S.

24

rcov] S.
1.

25

7racrt 7rta"rots] ttchti

tols Triarols S.
2.

XXVI
4. 5

27 roiovroi] S.
3.

7repi<pa^ets] irfptp.ave'is S.

28

Aouydi>coi/]

Xoyddvav S.

(p. 258) 3 1 euayyeXiorou re] evayye\i<TTOv (om. re) S. 5. 12 p.aXXov ^v^cus ] 4. 7 Kupi'ou] Kvpico S. ouSe] ou ovde S.
1

yj/vxais fxaXXov S.

XXVII
2.

1.

14

yei>i/aia>?]

S.

1.

19 eyKpareidy re] e'y/cpareiav (om. re) S.

2. 24 Ka#i'o-rao-#ai] S. 30 KadapiorrjTos] S. aj/ai-

22 toiovtop

e'/<#eivai]

Kre6rjvai tolovtov S.
3.

peladai pev] avaipfiaOai (om. peV) S.

INDEX.

INDEX.
Abbreviations used, 10 sq Absolute use of terms by Ignatius, 37, 85, 181, 195, 253, 290, 321 Achilleion, 99 Acta Fratrum Arvalium, 404, 405 Acts of Martyrdom of Ignatius documents, versions, and mss, 363 sq Ussher's view, 367 ; Zahn's solution, 367 mutual relations of documents, 368 sq; historical credibility, 377 sq Greek text and notes of Antiochene, 477 sq ; of Roman, 496 sq translation of Antiochene, 575 sq of Roman, 579 sq; see further under Antiochene, Armenian, Bollandist, Roman, Syriac Acts, Acts of the Metaphrast Acts of the Metaphrast, 367 sources of, 375 sq, 389, 473, 474 ; relation to Ar;
;

ment, 458 sq his letter to the Antiochenes, 458 sq Alexandrian Calendar, 381 Alexandrian grammatical forms, *2i Alexandrian origin of Roman Acts of
;

Martyrdom, 380, 519

'Altar', use

of

word

in

Ignatius;

see

duaiaarrjpiov

Ammia, prophetess

of Philadelphia, 243 claimed by the Montanists, 243 Anacolutha, 28, 29, no, 117, 155, 159, 194, 251, 268, 288
;

Analogy, transference of ideas by, 41

Androcles, governor of Ephesus, 535 Angelology, 164 sq, 303 Anianus, bishop of Alexandria, 472 Anointing of our Lord at Bethany, explained symbolically, 72 Anthemus of Tralles, architect of S.

menian Acts, 376 sq

incorporate the Ignatian Epistle to the Romans, 5,9; introduce the story of the Qeocpopos, 376; not in this edition, 376; identification of a MS of, 364; collation of additional mss of, 596 sq; see also Acts of Martyrdom of Ignatius
;

Sophia, 147

Antioch in
102

Pisidia, a colony of

Magnesia,

Antioch

date of the foundation of the Church at, 472; mission to the

in Syria
;

Actsof PerpetuaandFelicitas, 187,212,214 Adiabene, Trajan in, 395, 396, 414 sq Ado, Martyrology of, 368, 382, 428; Liber de Festiv. of, 428 Adonai and Antonini confused, 497 Adonis, legend of, 505 Advents, the two, 275 sq /Esculapius, death of, 504
Africanus, Julius, Chronography of, 452 sq, 455 sq; his date and history, 457 ; alleged schematism in his lists of bishops, 453 sq; as a source of information to Eusebius, 453, 460, 467, 472 Agape; references to, 87, 227, 312; history of, 312 sq; its relation to the Eucharist,

at, 276 sq, 318, 356, 357 sq ; persecution at, 88, 139, 181, 277, 319, 355 sq; earthquake at, 397, 409, 413, 417 sq Malalas' account of it, 409, 413, 436, 442 sq ; Trajan at, 385, 395, 409, 413 sq, 442 sq alleged place of martyrdom of Ignatius, 437 sq, 447; reliques of Ignatius at, 369, 382, 385, 387 sq, 431 sq, 487 devastated by
; ;
;

Church

Chosroes,

433

bishops

of,

see

An-

tiochene bishops

Antioch, other cities of the name, 177 Antiochene Acts of Martyrdom of Ignatius ; versions and mss, 363, 380 sq, 473; narrative in, 368 sq; reason for

name, 369
371

313 sq

Agathopus ; see Rhaius Agathopus Alee mentioned in the Ignatian Epistles,

;

relation to Roman Acts, ; sq ; credibility of, 383 sq ; external testimony to, 386 sq; date and origin, 389; circulation of, 389; may

325. 359 scb 57 1 5745 sister of Nicetes the persecutor, 325 Alexander of Jerusalem his imprison' ;

embody earlier document, 389 sq, 489 ; incorporate the Ignatian Epistle to the Romans, 5, 9,486; on day of martyr-

602
dom
of Ignatius, 419, 423
; ;

INDEX.
on year of
relation to Euse-

martyrdom, 448, 492

bius' Chronicon, 409, 450 sq ; text and notes, 477 sq; translation, 575 sq ; collation of additional mss of, 589 sq; see

Artemis, 508, 523; processions in Ephesus in honour of, 17, 54 sq, 56; Leucophryene, 98, 100 sq
Article omitted, 72, 85 Asclepiades, bishop of Antioch, 454, 455,

also Acts of Martyrdom Antiochene bishops; list sebius' Chronicon, 452 on, 452 sq, 468 sq
; ;

of Ignatius given in Eusq;

457

sq

Asia, the

Roman

province

of,

151

Harnack

Hort on, 463 its credibility and that of the Igsq natian Epistles, 471 Antiochene reckoning of years, 436 Antiochenes, Ignatian Epistle to the its relation to Roman Acts of Martyr;

Assemani, 423, 431 Athanasius (S.), passages illustrating the use of ayevv7]Tos by, 90 sq
Atheists; a designation of heathens, 160; of Christians, 44, 160; of Docetists, 174

Athene, 508
Athlete, typified in the Christian martyr, 3 8 sq, 335, 494 Attalus, king of Pergamos, 144, 237 Attalus of Smyrna, 330, 359, 574 Atticus condemns Symeon, son of Clopas,

dom,

380, 519

Antitheses ; in Ignatius, 48 ; in Tertullian, 48; in Melito, 48 Aorist, uses of, 45 Apellseus, the month, 436, 443 Aphrodite, burial of, 504 Apocalypse i. 10 explained, 129 Apocryphal additions to Gospel narrative in the Ignatian Epistles, 80 sq, 294 sq Apocryphal sayings attributed to our

498
Attraction of relative, 54, 74, 87, 88, 122, J 3> !33> J7 1 22 7> 2 5o Aucher ; publishes the Armenian Acts of
'

Martyrdom, 367; 372, 373' 424

criticisms

on,

367,

Lord, 294, 299

Apollinarianism, interpolations to avoid,

Augustus, length of reign Aurelius Victor, 399

of,

520

49 Apollonius of Tyana, on the Tralhans, 153. 154 Apollonius, the presbyter, 102, nosq, 551 'Apostles', 'Gospels', 'Prophets', mutual relation of the terms, 260 sq
Apostolical Constitutions, imitate the Ignatian Epistles, 119 Apostolici and apostoli, 479 Apostolici viri, 479 Apparatus criticus of this edition, 7 Apphia, her day, 535

Autographs of the Gospels, 271

dyairdv, crip-yew, (pi\e?v, 341 dyawdv = dydin^u iroLetv, 307 aydin) and pws, 222

combined with irlans, 29, 67, 86, 108, 137, 171, 282, 287, 289, 304^325 dydirr) 'It/ctoO XptcrroO, 165, 190; Qeov, 252 dydin] twos (17), 159, 180, 196, 229, 281,
dydirr)

320
dydirrjv iroietv, 307,

313

see also

Agape

Arabia Petraea, conquered by Palmas, 394, 406 sq, 410, 480 Arcadia, human sacrifices in, 523 Archippus, his day, 535 Ares, the bindings of, 506 Arian controversy, 90 sq Aricia, the worship of Diana at, 523 Armenian Acts of Martyrdom of Ignatius, 5 9> 367* 37i sq, 473; component elements of, 372 sq; on the day of the
422; see also Acts of Martyrdom of Ignatius Armenian Calendar, 375, 422 sq, 429 Armenian Chronicon, 449, 451, 455 sq, 4 6 3 sq Armenian version of Eusebius' Chronicon, 449 45 1 455 s q Armenian version of Ignatian Epistles, 4, 6, 7, 8, 9 ; when first published, 7 ; Petermann's edition of, 7 Aucher's claims on behalf of, 367 independent of the Metaphrast, 375 ; not necessarily known
festival of Ignatius, 234, 375,
> ;
;

dye, dye, Tdpyapi, Qoprovve, 441 dyiocpdpos, 21, 56, 288 dyvela, 348 dyvl^eiv, -feadcu, 51, 181
dyvLcr/xa, 51,

181

dBiaKpcTos, -aKpirus, 39, 140, 153, 193, d5taXei7rrws, 57, 334

ddeoL,

249

of heathens,

160;

of Christians,

44, 160; of Docetists, 174 ddeos iroKvdeia, 527

ddiKTos,
d6\r)Trjs,

273

dtdios,

of martyrs, 38 sq, 335, 494 26 sq clI/jlo. deov, 29 atfxa ical <rdp^ = aCifx,a, 297 al/JLojSopos, 484, 521 aiTTjcris and TrpocrevxVi 355 alxV-a-Xwrlfeiv 73
1
,

alihv, 80,

520

dKhrjros, 253, 289 aKKercTa, 354

aK/jLwv,

342

dxpoftvffTOS,
d\elTTT7]s,

264

to the compiler of the Menaea,

383

38

INDEX.
dXeicpeiv

603
1

and compounds, 38

diroTfj.veiv,

18

dXea/xos (form), 216 aX-rjOeiv (form), 207

a\l{eu>,

134

a7ro0a<m, 483, 530 dpa ou and dpa oiV, 176 dpTov /cXai>, 87
',

"AXktj, 325,
'

360
heretical

dWorpLos,

257

a\v<T/Jt.6s (v. 1.),

216
181
27, 194, 288,

aXioiros, 381,

532

dp-^picrTos Kapdia,
dfjLWfj.os,d[xu)fxu)s,

dpros 9eo0, 45, 87, 226 dpro? Kadapos, 207 dp^ata and dpxeta, 271 dpx^ct, 270 sq of Old Testament, 271 dpx^pevs, of Christ, 274
;

333

dvayuyevs, 54 dvafairvpelv, 29 dvaccrdrjT?v, 133 dvaKipvacrdai, 43

dvcLKracrdai eavrov,
l

of angels, 165, 303 apX dpXOVTLKOS, 164 dpx^v rod alu>uos tovtov (6), 73, 76, 109,
163, 265 'Acridpx 7?* ; see Asiarchs

" 7 "^

70

dvaXa[x@dvet,v
dvavri<peiv,

170

darpov and darrjp, 82 da(paXLi~ii>, 259

datiyKpLTos,

dvairdpruTTOS, dvairaieLV, 35

314 259

326

dvaaravpovu, 482 araifn&xew, 35

dawfiaros, 294, 296 "ArraXos, 359 avdaipercos, 118

dcpdapaia, 73, 121, 276
d<ppbs virpov,

avSpc^wos, 508
dveKXdXrjros, 81

239

ax/jwos, axpovus, 343

dvtxevQu, 334 d^/cei^, 252, 357

d^Xd^ros, 353
-aw and
-apicriceia,
-eo>,

interchange

of,

131

di^p and dvdpwiros, 220 dvdpwwapeaKeiv, -dpeaicos, dvdpu)Tr6/xop<pos, 2 98 &vdpojTros and df?//), 220
dimSoTOS, 87
dvTL/Ai/u.e'io'dai,

197

Babylas, bishop of Antioch, 464, 467 Baptism administered by the bishop, 312 Baptism of Christ, motive for, 75, 290

59 wrtyvxov, 51, 87,316, 341, 351 dvvaTeprjTOS, 287 dia7a7r?7Tos, 262

d^c^pos, 192
d^LTrLTVKTOS, I9I di60eos, no, 152, 191, 195, 321
d^tO/Cta/cdptCTos,

Baronio, criticism on, 433 Basil (S-), day of commemoration

Bassus, 102,

of,

421

in, 551
;

27
sense, 167, 254, 341

di67rrros in
dio7rXo/cos,

bad

Baur criticised, 52, 213 Bede, Martyrology of see Ps-Bede Benediction, forms of, 322 Bishopric ; of Christ, 229 of the Father, ii4> 332. 359 Bishops; Ignatius on the obedience due to, 43, 46, 121 sq, 138, 155, 268, 309;
;

138
33;

dfios, in Ignatius,

compounds

of, 41,

di-iovadcu (/car-), 57,

no

aoparos, 343

dwdyeadai, 88
dTraprlfav
,

259

dTrdpTL<TfJ.a, -aprta/ios,

276

d7reXetf0epos,

210
87 514

as the centre of unity, 36, 41 sq, 44, I2r, 169 sq, 258, 268, 310 sq, 334, 344; their functions, 312 sq, 349; their relation to presbyters, 33, 40 sq, 112 sq, 119, 121 sq, 138, 155, 269, 309, 312; as strings to a lyre, 40 ; as the Father to the Apostles, 119, 157, 309; as grace to law, 112; share the mind of Christ, 40 are stewards of Christ, 46; dispensers of
;

aTrepicnraaTOS,
dire<TKXr]Kfj}s,

diriGToi, of Docetists, 175, 293,

d7rc in
d7ro5a/o'tfj'cu,

303

composition, 112 251

112; embodiments of law, 181; see Episcopate, Ministry Bishops of Antioch ; seeAntiocAcne bishops Bishops of Rome, chronology of, 452 sq
blessings,

d7roSti/X^et^, -Xta-yuds, 193,

d7rodoKi/j.d^Lv,

256

229
i

Bithynia ; Pliny governor of, 377, 395, 47 536; date of the persecution in, 395> 4Q7> 536; Eusebius on, 449, 453;

diroXa^dveLV, 196

Jerome
Bochart

on, 449

see Pliny, Trajan

X&P LV 4^6 d7ro(TToXt/c6j, 478

d7ro<rrdfet^

criticised,

212

x aP aKT VPi 1 5 2 d7r6(TToXoi = N. T. Scriptures, 260 diroTdi;a.<rdcu ry /3y, 281

dirocrToXiKbs

Bollandist Acts of Martyrdom of Ignatius, 366 sq, 473, 474; extant only in Latin, 366 MSS of, 367 ; Petermann's edition criticised, 367; narrative in, 371 sq;
;

604
Roman
Acts, 371, 432, 473;
;

INDEX.
known
;

a combination of the Antiochene and

to

Ado, Ps-Bede, etc., 382 commemoration of Ignatius, 422

of,

on day of

errors 488; see also Acts of Martyrdom of

Roman Empire, 519 sq its relation to marriage, 348, 350; to mythology, 503 sq, 526; see Church, the primitive Christians, efforts on behalf of the con;

Ignatius Bonds; Ignatius glories in his, 57, 61, 108, 164, 195; parallels to this, 62 Borghesi's theory of the tribunician years, 391, 399 sq, 402 sq Bread; varieties of, 207; metaphors from, 207 Bunsen; criticisms on, 81, 191, 267; emendations by, 162, 180, 293, 341 Burrhus, deacon of Ephesus, 15, 34, 243; the amanuensis of the Epistles to the

demned, 196 Christology of Ignatius, 48, 86, 90 sq, 123, 126 sq, 290, 343; the preexistence of the Word, 127 sq; the eternal in generation of the Son, 90 sq, 127 antenicene times, 92 sq ; effect of Arian; ;

ism on, 94 Chromatic scale, 41 sq

Chronicle, Syriac, 447, 448, 476 sq Chronicle of John Madabbar, 446 Chronicle of Julius Africanus, as an authority for Eusebius, 452 sq, 455 sq Chronicon of Eusebius; see Eusebius'' Chronicon Chronicon Paschale on the Second Dacian war, 406, 410 on the year of martyrdom of Ignatius, 410, 448; on the date of Manes, 439 ; on Ignatius the pupil of S. John, 478 Chronology; of Trajan's reign, 391 sq; of Roman bishops, 452 sq of Antiochene bishops, 452 sq, 471 ; curiosities of, 463 sq, 469 sq Chrysostom (S.) ; his panegyric on Ignatius, 202, 204, 379 sq, 386, 418 sq, 431;
;

Philadelphians

and Smyrnaeans, 34, 243, 281, 320; mentioned in the Ignatian Epistles, 34, 35, 320, 544, 566,

57i

ffacTKcdveiv,

(3a<TKavia,
Bacrcros,

202 222

in
'valid', 309
farj,

paarafriv, 334
(3e(3aios,
/3t'os

and

225, 281

58 PorduT) and Xax^va, 60

^Xaacprifxia,
fioTavr),
j3vLi> tcl

of heresies, 60, 166, 255

c5ra,

Rovppos, 34

53

pQ/ios,

43

Cacodaemon, 482
Csesarea, a
;

name

of Tralles, 145
; ;

Calendars Alexandrian, 381 Antiochene, 436 Armenian, 422 sq, 429 Coptic, Latin, 429; 424; Ethiopic, 425 sq Syriac, 420 sq Tyrian, 443 Callatebus, site of, 238 Calliope, the sacrifice of, 441 Calpurnius Macer, 34, 232, 536 Canonical Scriptures ; names for divisions
;
;
;

Roman Acts, 379 sq; Antiochene Acts, 436, 438; to the Acts of the Metaphrast, 376; shows coincidences with the Ignatian Epistles, 202, 204, 380; coincidences elsewhere in his works, 223; on the day of commemoration of Ignatius, 418 Church, the Catholic; the name first in the Ignatian Epistles, 310; its meanits

relation to the

to the

290 sq ; early existence of collecdocuments of, 270 sq of, 261 additions to, in Ignatius, 80 sq, 294 sq coincidences with and quotations from, in Ignatius and Polycarp, see Index 11 in Vol. ill Catholic Church see Church, the Catholic Cave of Treasures ; wrongly ascribed to Ephraem, 81; recensions of, 81; on
of,

tion

in Martyrdom of Polying there, 311 carp, 311 ; in Muratorian Fragment, 311; in Clement of Alexandria, 311 ; definitions of Athanasius, Cyril of Jerusalem and Augustine, 311 sq subsequent history of the name, 311; compared to a ship, 339 Church, the primitive ; funds of, 346 ; its relation to marriage, 348, 350 ; to see Christianity celibacy, 348 sq
; ; ;

Cinyras, legends regarding, 504 sq Circumcision, when abandoned by Judaising Christians, 264 Classical deities ridiculed by early Chris;

the star of the Epiphany, 81 Celibacy in the early Church, 348 sq

Celsus, 504, 511 Cerinthus, 264 Christ, called God, 26, 30, 169, 303, 316 social Christianity; spread of, 134 sq position of, 196; not prejudicial to
;

503 sq ; rationalised, 526 Clement, Epistle of, allusions in Ignatius to the, 203 Clement of Alexandria; on S. John xii. 3
tians, sq,

72; on star at the

;

Nativity,
;

81,
;

on magic overthrown by Christ, 83 on the descent into Hades, 132 quotes Gospel of the Egyptians, 166 on the symbolism of the Cross, 291 passages
82
;
;

INDEX.
emended
in,

605
58

224;

his

use of

word

KOLV,

'Catholic', 311 j his Protrepticon, 504 Clinton, 492 sq Colbertine Acts; see Antiochene Acts of

Martyrdom Commemoration
sq

of Ignatius, day

of,

418

Kara, uses of in Ignatius, 107, 125, 190 /caret avOpunrovs $r)v, 155, 228 /caret Qeov, 107 kclt' avdpa (ot), 41 Kara iravra avairaveiv, 35, 140, 1 78, 234,
315, 3 2
r

compedagogita, 37 Complimentary forms of address, 1 59 Conjunctive in indirect questions, 59

Constructions,
loose, Ignatian Epistles, 67, 136; see also Anacohitha Trajan's reign, 392 sq,
;

/caret crdp/ca, /caret

71, 86 an d Kara KarayyeXXew eis, 262

XPW^

(pvaiv,

153

in

the

naradea/JLOS,

84
379
107,

Kara.Kpt.ros, 209,

Consulates in

KaTa^LowiiTTevecrdac, 167

498 of Sura and Senecio, 394, 407, 492 ; of Suburanus and Marcellus, 393, 405, 497 sq Contractions in proper names,

Kara^Lovv,

85,

no,

180,

202, 278,

3*8, 333, 356, 359

KaraprjTopeveiv,
,

no

523

contubernia, 348 Coptic Calendars, 424 sq Coptic remains of Ignatian Epistles, 4, 9 Coptic versions of Roman Acts of Martyrdom, 364 sq, 383, 474; not Antiochene Acts as Cureton states, 366; ex-

Karapri^eiv 36, 269, 289 KarapTLarrip, 36

KaracrT-qiia,

159

Karevodovv, 137
/carot/cetV,

46
295 sq 62; of martyrdom, 180,

Kevodo^ia, -eiV, 135, 252

~Kr]pvyp:a Uerpov, KXijpos, of Church,

Memphitic and Sahidic, 364 sq not independent of each other, and the
tant in
;

Sahidic prior, 366; Zoega's mistake as to their authorship, 366; their testimony to origin of these Acts, 381 sq Cotelier, criticisms on, 114, 274, 307, 323 Crocus, 15, 34, 185,544, 562 Cronos, human sacrifices to, 522 Cross of Christ; prominence given by Ignatius to the, 74, 78, 177, 249, 272 of life, sq, 289 sq; regarded as a tree as a standard, 292; as a trophy, 291 292 see also Passion of Christ cufa and kindred words, 525 Cureton; his labours, 363; criticisms on, 25> 77, 79 334- 366 Curetonian Abridgment; see Ignatian Epistles, Three Syriac Cynosura, 504 Cyril of Jerusalem, on the Catholic Church, 311 sq Cyrillus, bishop of Antioch, 454 sq; a prisoner in Pannonia, 456 ; date of his
; ;

196, 260 KOLVOV (to), 346 KoXaKeveiv, 219, 338 Kcnriav, /coVos, of athletes, 336, 351
Koar/neiv,

Kovirrjlov,

56 525

Kpaj3arroirvpia, 528
KpaOrjvac

and

Kparrjdrjvai.

confused, 297

Kpavya^ew, 267 Kpavyrj, 79

Kpifxa (accent), 61

Kpo/coy, 34
KpvcpLOS,

115

KTrjais

Krl^eiv
kv(3os,

and xp?}<m, 153 and 7f yaV, 90 sq

524 Kwocroupa, 504 Kvocpopetv, 75 KvpiaKT], 129

Xaipeiv TrXeXcrra, 27
XapaKT-rjp, 1 J 'j, 152 Xdpts, abs., 321, 357,

death, 456 Cyrus, 238

nad'

359; central point

of Gospel dispensation, 125

X<xpts, Xeos, elprjPT), \j-Ko\xovr\,

form of

salu-

ha, 179
(17),

tation, 322
Xeip-wv,

KadrjXovadac h, 289
KadoXinr) eKKXrjcria
kcl6o\i.k6s,
/cat

310 sq

Xvpai-,

310

meanings of, 417 sq 304 sq, 322, 344 xBovlos and einxdovLos, 512
%opos, 41, 201 Xpacrdai, 112
XP^crts, <pvcris, KTTJais,

in apodosis, 293 kcuuos avOpwwos, 85 KCUVOTTJS fa?jS, 84

naipos,

153
1

339
265, 346
7

XpLCTTLavifap, -VKJ/AOS,

34,

264

Kaxodaifxcov, 28 1
Ka.KOTexv'-a-i

XpLGTiavos, 134
XptcrTo-,

compounds
270
193

of,

56

KaXoKayadia, 68
naXbit
7},

Xpt-CTTO/xadia,

Xpio-Touop-os,

6o6
XpMTTocpopos, -(popeiv, 21, 56

INDEX.
Docetism opposed by Ignatius, 16
;

sq, 25,

Xpoa, 41
Xpvaocpope'ii',

56

Xp&p-a, 'scale', 41; 'colour', 193 %upa, x&pos, xci/nov, 191 Xwpety, 163, 304

74,86, 130, 135, 147 etc.; but not in all his epistles, 173, 185, 329; how met, 16, 25, 48, 75, 173, 289, 321; its Judaic character, 16, 103, 124, 130, 147, 173, 242 sq, 285; compared with the

Dacian Wars of Trajan, 80 404 sq, 480 sq Dacians, called Getae, 410
Dacicus, as a
title

sq,

392

sq,

heresy of the Colossian Church, play on the name, 175

124;

Docetists; called adeoi and clthttol, 175,

293

veKpocpopoL,

302

excluded from

of Trajan, 393, 404 sq Daille, criticism on, 23 Damas, bishop of Magnesia, 102, no, 113,

Ignatius' salutation, 250; admit a spiritual resurrection, 322

55i

Daphne; grove
tain at, 224

of,

277; speaking foun-

Dollinger, 489 Domitian, persecution of, 196, 451, 479 Domninus, the correspondent of Serapion,

459
of,

Daphne, legend

507 Antioch, 386, 431 sq, Daphnitic called the Golden Gate, 441; 441; translation of Ignatius' bones to cemegate at
tery there, 431 sq

Domnus, bishop of Antioch, 454 sq

Donaldson, criticism on, 347 Donatives to soldiers, 353 Door, Christ the, 275 Dress, fondness of Ephesians

for,

57

Daphnus, 326, 571

Dative of person interested, 151 De la Berge, criticised, 443 De Rossi, criticisms on, 408 sq distinct from Deaconesses, order of, order of widows, 322 sq Deacons; 156 sq, 309; how addressed in the Ignatian Epistles, 33, in, 316;
to
their relation to bishops, 157; compared Christ, 120, 157; coupled with

Dressel's edition of Ignatian Epistles, 7, 271, 292, 364; of the Roman Acts of

Martyrdom, 474
Drosine, martyrdom
5 in hieroglyphics,
of,

404, 446

496
294
294

baip-ovLKOS for daifioviaKos,

baifJLovLov a<Xibp.arov,
8a.ifj.uv,

Aa.fj.as,

no

Christian use of word, 296

bishops and presbyters, in, 120, 138,

156, 170, 250, 258, 267, 278, 309, 321, 351; their duties, 156; see Bishops,

AaveLd,
Adcpvos,

e/c aire'pfj.aTos,

75

Episcopate, Ministry (the) himself deceived, 76 sq Delegates from Asiatic Churches to Syria, 277. 3i8 sq, 356 sq Demetrianus (Demetrius), bishop of Antioch, 454, 456 sq

Deceiver

326 8e8efii>os, 305 deiXaiveiv, 214 deiroaira, 353 Mpeiv, 342 deaeprwp, 352
8i<Tfj.Los,

the dignity of

a, 37,

108, 164, 195

Dependent clauses, arrangement of, 68 Deponent verbs, passive use of, 309 Descent into Hades, the early doctrine of
the, 131

8eafj.6s, 'spell', 83 Sexetftfcu els &vofxa,

231

5td, of representative, 35,

no,

387, 485;

of amanuensis did tovto Xva, 72

5ia(36r)Tos,

etc.,

233

Didache, 257, 305, 313

Dierauer, 406, 407, 413, 414 sq, 443 Diodorus, on the removal of Magnesia, 99 Dion Cassius; on the adoption of Trajan, 399 ; on his tribunician years, 400 sq ;
his Dacian wars, 406 sq ; on his Parthian expedition, 407 sq, 414 sq; on

51

on

316; see Deacons diapird^eLU, 221 diaTay/Aara tQv drroaroXuv, 169 8t.8a<TKeii>, athletic term, 203 8iKaiovi>, of martyrdom, 273 Sikcuws, 70
8ia.Kovos,
5i'

his titles, 410, 411, 416 sq; Xiphilinus'

oXLyiov,
1

228
193 37

abbreviation

of,

408
the

dtvXl^eiv, -Xia-fxos,

Dionysius of Corinth, on Church, 192 Dionysus, death of, 507

Roman

doyfiara,

5odei*', abs., 5o%77, 3 12

154

Discipleship, by martyrdom, 31, 130, 204 Divine generation of the Son, 90 sq, 123, 127 sq; see Christology, Logos Docetic distinction between \670s and
(pwvq, 199

dpoalfav, 151
dvcrdepdirevTos,
BvcrcrweidriTws,
dvo-iodia,

47 116

73 8upa, of Eucharistic elements, 307

INDEX.
Earthquakes; at Tralles, 145; at LaoPhiladelphia, 239; at of, 397, 409, 413 sq; Malalas on this last, 409, 413 sq, 436, 442 sq Eckhel, 399, 401, 407, 410, 414 Egnatius, an African martyr, 430; day of his commemoration, 430
146; at Antioch, date
dicea,

607
;

Euhemerus, 502 sq
Euhodius, bishop of Antioch his date, 464 sq, 471 sq, 498, 579 Euplus, delegate of Ephesian Church, 15, 35> 3 2I 544 on the year of Eusebius' Chronicon
> ;

Egyptian; months, 381, 423 sq; reckoning of time, 412, 498; transliteration of A, 496; deities ridiculed by Christians, 510 Elliptical; sentences, 59; use of infinitives,

the martyrdom of Ignatius, 409, 448 its relation to the Roman sq, 452 and Antiochene Acts of Martyrdom, 450 sq, 497, 535 ; Zohrab's Armenian
;

61
;

Ephesians, Ignatian Epistle to the whence written, 5, 15; motive for writing, 16; character of, 18; analysis of, 18 sq;
text

Version of, 449, 451, 455 sq; Harnack on the list of Antiochene bishops in, 452 sq, 468 sq; Hort on, 463 sq sources of the lists of bishops in, 452 sq, 460, 461 sq, 466 relation to Chronography of Julius Africanus, 452 sq, 460;
; ;

and notes,

21 sq;
;

relation to S.

relation to Eusebius' Ecclesiastical His-

Paul's Epistle, 23 promise of a second, 18, 85; translation of, 544 sq Ephesus; places of the name, 27; position of, 15 ; deputation to Ignatius from, 2, 15; character of Church of, 16, 32;

453 sq, 467 sq ; probably two editions of this as of other works of his,
tory,

image-processions at, 17, 54 sq; festivals held at, 54 sq ; connexion of apostles with, 62, 65; special importance of, 180; its connexion with Magnesia, 101 a part called Smyrna, 288
;

467 passage explained in, 475 Syriac epitome of, 447 ; Jerome's recension of, 449 sq, 463 sq additions in that recension, 477 chronology of bishops in this recension and in the Armenian on the martyrdom of Version, 463 sq
;
; ; ; ;

Symeon, son of Clopas, 449, 451 sq

Eusebius' Ecclesiastical History;
lation to the
its

re-

Epidamnus, 488, 577 Epiphi, 381, 423 sq

Epirus, 487, 577

Roman

Acts of Martyr-

Episcopate; Pearson on the extent

of,

40;

Saumaise and others on origin of, 113 sq ; its establishment in Asia Minor,
169; in Syria, 201; at Rome, 186; its position in the Ignatian Epistles, 119; in the Apostolical Constitutions, 119; interpolations in the Ignatian Epistles bearing on the, 274; instances of great
length in the, 468 sq; of S. Peter, 467 ; see Bishops, Ministry Epithronian Orations of Severus of Antioch, 421 Epitropus, 358, 574 Erbes, on the sources of Eusebius' infor-

therein, 450, 500, 516, 529, 535, 538; its relation to the Antiochene Acts of Martyrdom, 384, 386; to the Chronicon, 453 sq, 467 sq; its date, 467 on the martyrdom of Poly;

dom, 382; imitated

carp, 945 sq; passages

emended

in, 73,

3i9' 49 6

Eutecnus, 326, 571 Eutychianus, bishop of Rome, 454 sq Evagrius ; his coincidence with the Antiochene Acts, 386 sq; on the place of

martyrdom of

Ignatius, 438; on the translation of the reliques of Ignatius, 386 sq, 433, 434, 492 ; date of, 388 sq;

passage explained in, 387; sources of information, 389, 438

iavTov

mation, 452 Eternity of the Son asserted by Ignatius,

120, 128, 343

= e/xavTov,

159, 299

Ethiopic Calendars, 423, 425 sq Eucharist ; directly referred to in the Ignatian Epistles, 45, 87, 257, 306, 309; indirectly, 66, 171, 226; the bond of
unity, 66, 116, 257; violated by heretics, 257 sq, 306, 309; a pledge of the reality of Christ's death, 307 ; its relation to the Agape, 87, 313 sq ; patristic use of the word, 257; its validity, 116, 309 sq; called [xvar-qpiov 64, 80, 156; see ei^a/ncTTia
,

iyyvs with dat., 70 eyKeiadai (constr.), 180 idpd^eadat ii>, 249, 289, 332 edpaadai (form), 325 el ixrj, 'but only', 57 eldevai, 'value', 315 ehai els, 24, 195 et's TL/J,r)p tivos, 34, 88, 139 eKdiKecv, 333 ^Kdorov bidbvai, 299
iiceWev, 52
KK\r}<jia,
r)

KadoKiKf),

310

Eucharistic elements called dupa, 307 Eucharistic metaphors in the Ignatian

Epistles, 260

e/cXexroj, 151

eKTeveia, 139 iKTpu/xa, 229 sq

6o8
eK%i<r8ai, of love, 259 iXeeladai. ev, 189, 249, 260,
eXiris,
i]

INDEX.
287

kolvtj,

= Christ,

30, 89, 263,

282

Wppoxv, 337
gfXTrXacrTpov,
e/JLTrpoadev,

Fabius (Fabianus), bishop of Antioch, 455 sq., 467 Fellow prisoners of Ignatius, 211, 429 Flesh and blood of Christ; the test of

337 358

His

reality,

297

allegorically interpret-

ed, 171, 227, 260

ej/dperos,^253
ev8vva[JL0vv,

Fronto,

15, 35, 321,

544

300 evepddeiv, 49
Zvdeos, 172
7,

Funds of early Church, 346

Funk
496

Zvvaros and irefnrTOS confused,

ivo&eiv, 133 1>0T7)S, 42, I09, 269 evovadai, 25, 121, 193, 298 evrdk-q, active, 181
ei/i>7rareyeii',

his text of the Bollandist Acts, 367 ; of the Acts of the Metaphrast, 376 Future conjunctive, 155
;

497

evwais, 108 sq; of marriage e ovo/xctTOS, 86, 345

bond, 350

i^aiperos, ecupera>s, 179, 275, 308, e^aadevetv, 265

i^fj.ir\dpiov, 34, 159,

485

Gavia, 325, 359, 571 Genitive of apposition, 84 Germanicus, as a title of Trajan, 392 Gibbon's panegyric on Philadelphia, 246 Gladiatorial shows; order of Constantine
respecting, 439; when abolished, 439 Gnostic phraseology anticipated in Ignatius, 23, 24, 28, 80, 126 sq, 153, 193,

321

'iirapxos,
eirrjpeia,

531 109

67U TpaiaroO, 436, 444 sq

iriypa<peiv,
eTTieiKeia, 59,

224 sq, 228, 280 'Gospel' and 'Gospels', 260 sq, 271, 308;
see evayyeXtov

198 252

Tidvp.La,
iTTcpprjTos,
eTrccTKOTrrj,

49
'infamous', 515

Gospel according to the Hebrews ; alleged quotation from, 290, 295; account
Jerome, 295 in Eusebius, 295 in various recensions of, Origen, 295 295 sq to S. Mark, coincidence Gospel according in language with the alternative ending
in
; ; ;

359
;

see Episcopate, Bishops of, 191 sq 'E7rtrpo7ros, or eTrirpoTros, 358 eiriTvyx^eLv Qeou, 65, 110, 139, 179, 181, 196, 197, 207, 230, 318, 339, 355
eTicrKoiros

eTrirevKTos,

compounds

e7roi;paVtos,

gpyou

= evayyeXtov,

67

68

epideia,

270 eppL7]vevei.v, 263 gppojcrde, 89

of, 296 Gospel narrative, additions in the Ignatian Epistles to, 80 sq, 294 sq Gospel of the Egyptians quoted, 166 Gospels names and designations of the, 68, 260 sq, 308; when first distinguished from 'Apostles', 261; autographs
;

pws and 0,7(1707, 222 epws iaravpojTai, 6 eptos, 222 sq Tepo8c5acrKa\e7v, 341
erepodo^ia, -eIV, 124, 304 5 irpdaaecv, 42

of the, 271

Gregory Nazianzen (S.), day of commemoration of, 421

Gregory, patriarch of Antioch, 388 sq Guard of Ignatius, 210 sq Guidi, his assistance in this work, 365
yap^eiv

evayyeXtov, Book of the Gospels, 260 sq, 271; = doctrine of the Gospels, 308;
see Gospel, Gospels
etiXoyos,

and

yapteicrdai,

350

314

Taovta, 325

EforXous, 35 evcradelv, evarddeia, 344 evavveidrjTOs, and deriv., 116, 265

326 'the 'thanksgiving', 66; evxapwrLa, eucharist', 257, 306, 309; history of the word, 257 sq; see also Eucharist "Ecpecos (name), 27, 28 Zcpodos, 55 tX eiv Kara, Trpos, 172
Etfre/o'os,

390 yiypaTTTcu, formula of quotation, 272 yevTjTOs and dyevrjros, 48, 90 sq yevvqros and dyevvyTos, 48, 90 sq
yeyevvrj/xevos,
yvwpLt) Qeov, 39, 228,
yvu>p.ri

rod Ilarpos (7?) = Christ, 40 ypd<peiv did, of amanuensis, 233

358

Hadrian puts down human

sacrifices,

524

Harith-bar-Sisin, 76 Harnack on list of Antiochene bishops,

7]yeta6aL (passive),
"HTretpos,

309

452 sq, 468

487

Hebrews

xiii.

10 explained, 123

INDEX.
Hebrews, Gospel according to the Gospel according to the Hebrews
6, 7; criticised, 271, 292, 307 Hegesias, the orator, 100
;

609

see

Ignatian Epistles,

Hefele; his edition of the Ignatian Epistles,

77,

86,

265,

Thirteen forged and interpolated (Long Recension); date of, 4 ; critical value of, 4, 6 ; their place in this edition, 9 ; scriptural passages found in, see Index ii in Vol. in
;

Henzen, 402, 404

Hephaestos, legend of, 506 Heracleon the Valentinian on the will of the Evil One, 85; on John i. 1, 14, 199 Heraclides and Heraclitus, 511 Heresy; called /iot%eta, 71; the form attacked by Ignatius, see Docetism Heretics; and the Eucharist, 257, 306, 309; claimed the monopoly of truth, 301 used magical arts, 346
; ;

Ignatian Epistles, Three Syriac (Curetonian Abridgment) history of, 7 ; advocates of, 7 ; comparative value of
Ignatius,

Hermas; on preaching

to the spirits in

Hades, 132; not alluded to in the Ignatian Epistles, 203 Hero, bishop of Antioch; successor of
Ignatius, 370, 449; date of accession, 454> 455> 461, 4 6 4> 4^5 sq Hero, Prayer of; date of, 383; Ussheron,

78 bishop of Antioch; possibly a slave, 210; early life of, 230, 294; the legend of the 0eo0o'pos, 22, 230, 294, 376, 431; coincidence of his life with that of S. Paul, 64 his alleged early connexion with S. John, 477 sq ; with S. Peter, 478; with Polycarp, 333, date of his accession, 465, 384, 485 471 sq his route to Rome, 2, 211, 231 sq, 241 sq, 251, 267, 357, 484; as given in the Acts of Martyrdom, 368 sq, 384, 576 sq, 579; as given by Eusebius, 384, 386 ; by Chrysostom, 386 ; compared with the route of S. Paul, 64,
of,
;
;

MSS

Coptic Version of, 383 probably Greek, 383 ; position in Coptic Acts of Martyrdom, 366; perhaps by the author of the Roman Acts, 383
383
;
;

written in

429

368, 390, 487 sq ; fellow prisoners of, 211, his meeting with ; guard with, 211;
;

Herod

the tetrarch, 291

Herodes Atticus, 452 Herodes the Irenarch, 325 hetserise, suppressed by Trajan, 451
Hilgenfeld criticised, 57, 161, 231, 271,

Polycarp, 140, 329; his friendship with his alleged interview with him, 88 Trajan, 368 sq, 425 sq, 435 sq ; year of his martyrdom discussed, 435 sq ; conclusion arrived at, 472 ; day of commemoration of his martyrdom, 418 sq; only recognized late by the Latin

39 Hippolytus
sage

Portus, 489; pas290; on the ship of the Church, 340; on John the Baptist preaching in Hades, 132 Hort ; on confusions between numerals in documents, 496; on the succession of
(S.)

of

emended

in,

Church, 430; special lesson for the day, 430; place of his martyrdom, 436 sq, see Martyrdom of Ignatius ; history of his reliques, see Reliqaes of
Ignatius ; his humility, 31, 36, 63, 89, 135, 161, 209; his attack on Docetism, see Docetism ; prominence given by him to the Passion, see Cross of Christ; his views on Church order,
see Bishops, Episcopate, Ministry ; on the Eucharist, see Eucharist ; on the

Antiochene bishops, 463 sq

sacrifices; among the Romans, among the Greeks, 524 Humanity of Christ, enforced in Ignatian

Human
522
;

Epistles, 16, 25, 48, 75, 173, 289, 300,

321 Hyacinthus, legend of, 507 Hyperbole, common to Ignatius and S. Paul, 65, 134
Ignatian Epistles, Seven genuine ; fall into two groups, 1 sq ; place of writing, 1 sq ; order of Epistles in mss, 2 sq; documents of, 3 sq comparative value of the documents, 5 ; two periods in the apparatus history of the text, 6 sq
; ;

doctrine of the Logos, 126 sq, 199 sq, see logos; his Christology generally, 48, 86, 90 sq, 123, 126 sq, 290, 343 ; his use of metaphors, see Metaphors ; his view of the relation of the Old and New Testament, see Patriarchs andProphets, Old Testament ; his relation to Gnosticism, see Gnostic, Valentinian phraseology Ignatius, Acts of

Martyrdom

of; see Acts

symbols, abbreviations, 7 sq text and notes, 15 sq; translation, 543 sq; additions to gospel narrative^in, 80 sq, 294 sq; scriptural passages found in, see Index ii in Vol. Ill
criticus,
;

of Martyrdom of Ignatius Ignatius (Egnatius), an African martyr, 430; day of his commemoration, 430 Imperative, transition to the, 339 Incarnation, the doctrine as it appears in the Ignatian Epistles, 78, 90 sq, 127
;

called oiKovo/xia, 75

Inscriptions

illustrating Trajan's

reign,

IGN.

II.

39

6io
391 sq
;

INDEX.
errors in, 393, 398, 4 or sq, 403
1,

sq, 406, 41

412

Interpolated epistles; see Ignatian Epistles,

Th irteen forged
Irenasus (S.)

Jupiter Latiaris, human sacrifices to, 522 sq Justin Martyr, on an apocryphal passage in Jeremiah, 131 Klein, 391

on an apocryphal passage 131; on the descent into on the death of S. Hades, 131 sq John, 439; mentioned in the Roman use of the Acts of Martyrdom, 587
;

in Jeremiah,

Labarum, 293
Laodicea, earthquakes at, 146 Laomedon, legend of, 508 Larasius, title of the Trallian Zeus, 146 Latin Calendars, 429 Latin version of the genuine Ignatian Epistles, 3, 8; of the Long Recension,
;

word

euxaptcrTta by, 258

Isaiah v. 26 explained, 292 ; lii. 5 explained, 172 lviii. 6, frequently quoted, 269 sq
;

tarpos, 47

lepacpopos
iva,

and

Latin words
iepocpopos,
of,

56

construction

161

lovdaia/xos,
-cTTjs,

125, 264

termination, 38

adopted by Ignatius, 34, 352 sq ; by other Greek writers, 353 Laus Heronis ; see Hero, Prayer of Lazarus of Beth-Kandasa, 76
;

Jacob of Edessa, extant

420
Jacobson,
6, 7, 165, 324,

MS

written by,

Leclerc, 481, 485 Lessing, criticism on, 261 Lethaeus, the river, 98

435, 492
;

Jerome

on Hoseax. 1, 265 on Is. v. on the Gospel according to the Hebrews, 295; his inaccuracy, 294, 295 S(b 377' 37> 386; never saw the Ignatian Epistles, 378; on the route of Ignatius, 386; on the reliques of Igna(S.);
;

26, 292

Leucophryene see Artemis geographical relation to Leucophrys Magnesia, 98 sq ; site of the city changed, 99 sq ; origin of the name,
;
;

99 s q
Linus, bishop of Rome, 464 sq Lipsius; criticisms on, 77, 79, 80, 81, 113, 200, 232, 463 sq on the sources of Eusebius' information, 452, 468 'Little Athens', title of Philadelphia, 240 Logos; the title in the Ignatian Epistles,
;

386 ; his recension of Eusebius' Chronicon, 449 sq, 463 sq, 477 ; its relation to the Armenian version, 455 sq ; his Martyrology, 428 Jews at Philadelphia, 240; proselytizing tendencies of, 264 ; uprising in Cyrene by, 397 ; see also Judaism Joannes Laurentius, 237, 239 sq Joannes Rhetor, 388 sq, 438 sq John (S.) Malalas on the death of, 439 ; Syriac Chronicle on the death of, 448 ;
tius,
;

to (p'wv-q in early doctrine of Ignatius, 126 Roman Acts of sq, 199 sq; in the Martyrdom, 520 ; participated in by the saints, 200 ; see also Christology Long Recension; see Ignatian Epistles, Thirteen forged and interpolated Lord's Day ; symbolism of the, 129; early

126

sq

relation
;

fathers, 199

Syriac Decease of, 34 ; alleged tutor of Ignatius, 450, 477 sq ; establishes

fathers

on

the,

129

names

for

the,

129 sq

episcopacy in Asia Minor, 169

Lucian

John Damascene, explanation of a passage

in,

201
;

illustrates the history of Ignatius ; generally, 196, 206, 213, 306, 313, 322, 356; his evidence as to the place of

John Madabbar see Madabbar John Malalas see Malalas John the Baptist his relation to Christ
;

martyrdom of Ignatius, 438 Lusius, military operations of, 395, 397, 414 sq
\adpo8rjKT7]5 (forms), 47

199 ; according to Hippolytus preached to souls in Hades, 132 John the Monk, on a passage in the IgS.

as 0WJ/T7 to X070S,

Xaldapyos, 47
XaXelv, 116; with ace,
fioravr), 60 Xeiireiv (constr.), 165

46

natian Epistles, 199 Judaic Docetism see Doeetism Judaism and Christianity, 128 sq, 133 sq, 240 sq, 262 sq Julian, the emperor; a believer in magic, 83 ; on the history of Trajan's reign,
;

\dxoiva and

XeXvp-hos, 306 XeoTapdos, 212 sq

Xtjvos, 492 Xrjpibdrj/xa, 515 Xoyov twos, els, 282 Xoyos, 'reckoning,' 115

406, 409, 410 Julius Africanus; see Africanus

INDEX.
X670S, (pwq, \p6(f>os, 198 X070S and (piovrj, theological distinction between, 199 X070S airb aiyijs TpoeXdibv, 1 26 sq ; see Logos \6yos Qeov, 288 \oi/j.6s (adj.), 33 6
\onrov, 61, 314 \vrpovv, theological use of, 281

6ll
the
dignity of; Ignatius' the topic of his 186, 197
;

Martyrdom,
estimate
of,

Macarius Magnes, 38, 103, 123, 513 Macedonian months, 423 his his date, 446 Madabbar, John Chronicon, 446 Ethiopic Version of, 446; extracts from, 446 sq; coincidences with Malalas in, 446 sq
;
; ;

it wins Epistle to the Romans, 186 God, 30, 109, 165 gains life, 197, 218; completes discipleship, $1, 130, 204, 215; forms the Christian's heritage, 180, 196, 260 date depends Martyrdom of Ignatius on chronology of Trajan's reign, 391 days of commemoration of, 418 sq sq, 540 superseded by day of comme;
; ; ; ;

Mceandropolis, 107 Magi, significance of the

;

visit

of the, 84
;

Magic; its position in heathen systems, 83 overthrown by Christ, 83 practised by heretics, 346 Magnesia by the Menander ; situation of,
97 sq; designations of, 97 sq, 106 sq site changed, 98 sq relation to Leucoto phrys, 98 sq; to Ephesus, 10 1 Tralles, 143 ; history of, 100 sq ; date of conversion of, 102 history of Church of, 102 sq Magnesia under Sipylus, 98, 105, 106
;

moration of translation, 433 sq year of martyrdom discussed, 435 sq theory of Ussher, 435 of Pearson, 435 sq of Volkmar, 436 sq date given in Roman and Antiochene Acts, 448, 492, 496 testimony of Eusebius' Chronicon discussed, 448 sq; conclusion, 472
;
;

place of martyrdom discussed, 437 sq Martyrdom of Ignatius, Acts of, 363 see under Acts of Martyrdom of sq Ignatius, Antiochene, Armenian, Bollandist, Roman, Syriac Acts, Acts of
;

the Metaphrast

Martyrdoms under Trajan, see Persecutions

Magnesians, Ignatian

Epistle to the ; place of writing, 1, 2 subject of, 103 ; analysis of, 103 sq ; title of, 105 sq; Greek text with notes, 105 sq translation of, 550 sq Malalas, John on the Parthian expedition of Trajan, 409, 441 sq on the date of the earthquake at Antioch, 409, 413 sq, 436, 442 ; Von Gutschmid's defence of, 442 ; Wieseler's, 443 ; on the martyrdom of Ignatius, 436 sq; on the date of Manes, 439 ; on the abolition of gladiatorial shows, 439 on the death of S. John, 439 ; on the letter of Ti; ; ; ;
;

of Ado, 368, 382, 428; Martyrologies of ps-Bede, 382, 428; of Jerome, 428; Syriac, 234, 280, 419; Armenian, 234; Roman, 433 Egyptian, 365 Martyrs; Christian devotion to, 213; wild beasts afraid of, 214 provoked by,
; ;
;

215; compared to athletes, 38 sq, 335,

494

Matthew

xxvii.

52,

patristic

interpreta-

tions of, 133

Maximinus, bishop of Antioch, 454, 459,

460
Melito, on Gen. xxii. 13 Menaea; for Jan. 29, 422; for Feb. 15,

berianus,

439; on persecutions under Trajan, 440 sq, 446; on Anianus, 472; date of, 437 ; his credibility examined, 409, 437 sq, 472 ; sources of certain
errors of, 439, 444 sq

Manes, date

of, 439 manipulus, 213 Marcellus of Ancyra ; his doctrine of the Logos, 126 sq ; its coincidence with language of Ignatius, 80, 126 sq, 298

535; for Feb. 23, 485; for Nov. 22, 535; for Dec. 20, 187, 202, 207, 208, 3 8 3> 3 8 7> 422, 489 Menander, 498 Menology of Basil Porphyrogenitus, 383 Metaphorical intermingled with actual, 81 sq, 202, 209 from Metaphors in Ignatian Epistles
;

agriculture, etc., 53, 60, 166, 177, 255 from anvil, 342; from athletics, 38, 180, 201, 203, 210, 255, 333 sq, 340 sq, 350; from childbirth, 218, 229; from en;

Marcellus,

M.

Asinius, consulship
into

of, 17,

493 Marcion;
132
;
;

on the descent

Hades,
xxiv. 37,

his explanation of

Luke

297

Tertullian's answer to, 307

Markland, 266, 271 Marquardt, 440

Marriage, relation of Christianity to, 348,

from housebreaking, ; 71; from medicine, 166, 337; from music, 41, 108, 201, 252; from religious processions, 17, 54 sq, 201; from straining wine, 193, 256; military, 292, 352 sq nautical, 320, 339 sq Metaphrast, Acts of the ; see Acts of the
gineering, 53 sq
;

35o

Metaphrast Metaphrast, Symeon the, 376

6l2
;

INDEX.
Nerva, accession of, 392, 493; adopts Trajan, 392, 398 sq; death of, 392, 477 New Testament its relation to the Old Testament in the Ignatian Epistles, 128, 131, 260 sq, 275, 301; its canon in time see Canonical of Ignatius, 260 sq
;

Ministry, three orders of the mentioned by Ignatius, in, 120, 138, 156, 170, 250, 258, 267, 278, 309, 321, 351 ; essential to a Church, 159; interpolated allusions to, 274; see Bishops, Deacons,

Episcopate

Moesinger;

first

publishes the Curetonian

entire,

Scripttires

Abridgment

363

Latin Acts

Nicephorus

Callistus
;

his

relation

to
in,

of Martyrdom

of

Ignatius published

Mommsen

by, 367

his chronological labours, ; 391, 480, 497 sq, 536 ; his theories on crithe tribunician years, 399, 400 sq ticisms on, 391, 401 sq, 403 sq, 405, 406
;

Evagrius, 387 passage 387 Nicetes, 325 Nirschl, criticised, 408 sq Nolte, 492

emended

Nouns used

absolutely in the Ignatian

Monophysite quotations from

Epistles, 221

Ignatian

Epistles, 321
vaocpopos, 21, 55

Months; Alexandrian
;

reckoning,
;

381;

Armenian, 375, 424; Egyptian, 381, Macedonian, 424 sq Ethiopic, 423 381, 423 sq Morel's edition of Long Recension, 720 munera, 487, 491
Mdyvrjs, MayuiJTLS, Mayvrjcraa, Mayvr/ais (forms), 105 Mayprjaia (name), 106
fxadrjTeijeLv (constr.), 58,
fjLadjjTrjs,

vaos (metaph.), 70
i>aos

and

dvcn.ao-Trjpi.ov,

43, 123

NeairoXts, 357
veKpocpopos,
vr\(peLV,

302
1

uecorepiKT) tol^is,

12

340
117
;

v6fii.ap.a,

Old Testament
sq, 275, 301
;

its

relation to the

New
260

203

in the Ignatian Epistles, 128, 131,

31 IxapyaplraL Trvev/uLariKoi, 62
fiapfiapvyrj,

517

called radp%eia, 271 sq Omission of substantive verb, 50, 210 Onesimus, bishop of Ephesus, 32 meets
;

fxaprvpetp, -petadai, 64,

444
179

Ignatius at

Smyrna,
;

fxaprvpia,
fxapTvpiov,

444
els,

with

dat.,

racter of, 46, 69 543> 544

;

quiet chaplay on the name, 35,

15
;
;

fidprvs, 162

[xeycLke lottos,
'

189
stature', 23,

/j.e"yedos,

moral

205

Valenti-

nian term, 24 fiiXos, 178

/xepio~/n6s,

Onesimus, convert of S. Paul, 32 marhis day, 535 tyred, 531, 587 Onesimus, friend of Melito, 32 Optative of hypothesis, 513 Optimus, as a title of Trajan, 395, 410
sq,

254
els,

416
;

fAeravoelu

269, 303

Orac. Sibyll.

MX" V V,
fjLo\v(3Ls,

53 n /uu/j.7)T7]S Qeov, 203, 268, 298 lxvr]p.oveveiv, 65, 88

Origen
;

506

viii. 65 explained, 496 on \6yos and <f>wvr), 199; on Ign. Rom. 7, 223; on S. John vi. 53, 260 on the date and place of martyrdom of Ignatius, 438, 472; on the death

fj-ovov,

ellipse after, 61, 216,

300

756 ixvqcns, 518 /xvdev/xa, 124

fj,6p<pwi>,

of Zeus, 504 Ostia, 489

Oxymoron, 252
oIkovo/jlIo.

/jLvpov,

72

and deoXoyia,
168

75, 85

Ixvar-qpLa Kpavyrjs, 77, 79

fJLVUTTjpLOP,

sq 64, 80, I30, I56

oUocpddpos, 71
olvofxeXi,

ofxCKlav TroLetadai,

347

Namphanio, 280
Natalitia,

martyrdom

the true, 218

djxorjdeia bpLoioT7}s

Qeov, 120, 335, 534

with dat., 33

Nature sympathizing with Christ, 84 Natures, Ignatius on Christ's two, 48, 86, 90 sq, 290 see Christology Neapolis, the port of Philippi, 357, 487,
;

6/xoLojs Kai, 7 7

dfxouoia Qeov, 119, 140, 249 ohoovglos, 91 sq 6valfi7]v, 35, 36

'Ovrjcrifios,
6vofJ.a,

574, 577 Neoplatonists, rationalising tendency of

the,

32
;

28

(to), 37, 47,

278

526

6ir\ov, 'shield',

353

INDEX.
opara nai dopara, 165, 215, 303 8pyavov, 209 tirav with ind., 50 8ti, 86
Pelagia
(S.),

613
day of commemoration
of,

418 sq, 422

Pentecostal loaves, 207 Peregrinus Proteus, and Ignatius, 196, 206, 213, 306, 313, 322, 356 Perpetua, 494 Persecutions of the Christians under

ovdh

(paivo/xevov koXov,

204

115 6<pe\ov, 321

oi>x 6'n,

oxp&viov,

d)fio(3opos,

352 484
195; verb omitted after, 88,

ws with
t

inf.,

281, 315
wcpeXeiv with ace, 217

Trajan, 449 sq; at Antioch, 277, 384; in Bithynia, 395, 449 sq, 532 ; alleged, 368, 384, 440, 446 sq 'Persian Vespers', 441 Person of Christ ; see Christology, Logos

Palestine divided into provinces, 440 Palmas reduces Arabia Petnea, 394, 406 sq, 410, 480 Panemus, the month, 370, 381, 423 sq, 428, 540, 588 Papias, on the symbolism of the cross, 291

Petau criticised, 113 Peter (S.); episcopate of, 464 sq; date of martyrdom of, 465 combined with
;

S.

in the

Paul in connexion with Rome, 209; chronology of Eusebius, 466

;

Petermann
Version,

his edition of the

7,

Armenian

Paradox, 205

9 ; Armenian Acts in, criticised, 367, 371 sq, 473; translated from the Greek, 372 sq; Bollandist Acts in,
criticised,

Paronomasia

in the Ignatian Epistles, 28, 35, 43> 165, 175, 301, 314, 332, 355

367

Parthemaspates, king of the Parthians,

44i.

Philadelphia; name of, 237, 248 sq; other cities of the name, 237, 249; probable founder of, 237; situation of,

Parthia, Trajan's expedition to, 385, 395

441 sq, 477 Parthicus, as a title of Trajan, 395, 396, 412 sq, 415, 416, 418 Participle, accusative absolute of, 136 Paschal Chronicle ; see Chronicon Passq,

407

sq,

chale

Passion of Christ prominence in the Ignatian Epistles given to the, 74, 78, 152, coordinated with 177, 272 sq, 289 sq the Resurrection, 86, 135, 249, 293, 308, 322 prophets and patriarchs witnesses to the, 262, 275, 301; see also Cross of Christ Passive use of deponent verbs, 309 Pastoral Epistles, their relation to the
; ;

237; history of, 238 sq; civil status of, 239; festivals at, 240; Jews in, 240; its connexion with Smyrna, 240 sq ; evangelisation of, 241 ; history of the Church of, 243 sq; martyrs from, 243; taken by Bajazet, 244; by Timour, 245; wall of, 245; modern name of, 245; present condition of, 245 sq;

Gibbon on, 246; Ignatius

at,

241, 251,

Epistle to Polycarp, 329, 351 Patriarchs and Prophets; Ignatius on their relation to the Gospel, 128, 131, 260 sq, 275, 301; they witness to the Passion of Christ, 262, 275, 301

267; his treatment there, 241, 265 sq Philadelphians, Ignatian Epistle to the; place of writing, 242 ; subject matter, 241 sq; analysis of, 246 sq; text and notes, 248 sq; translation, 563 sq Philadelphus, princes bearing the name, 2 37 Philemon, his day, 535 Philetus, bishop of Antioch, 452, 454,

Paul (S.); his connexion with Ephesus, 62 sq, 65 ; with Rome, 209 Ignatius' attraction towards, 64; their routes contrasted, 64, 390 Pearson; on the extent of the episcopate, 40; on its origin, against Saumaise, 113; on the word \e6wap5os, 212; on a passage in Jerome, 378; on the Eastern campaign of Trajan, 407; on the year of Ignatius' martyrdom, 435
;

457 sq Philip the Asiarch, a Trallian, 144 Philip the Evangelist, his traditional connexion with Tralles, 147
Philippi, Ignatius at, 487, 577 Philippus, the physician, a Trallian, 146 Philo, deacon of Cilicia, 242, 279, 319, 324, 566, 570, 571 ; his connexion with

Rhaius Agathopus, 242, 265, 278, 315, 389; their journey, 242, 278 sq, 315; authorship of the Antiochene Acts assigned to them, 389 Philo Judaeus ; metaphor borrowed from,
55; passage explained in, 70

sq; criticisms on, 40, 65, 273, 291, 307> 338 Pedo, M. Vergilianus; date of his consulship, 396 ; killed in the earthquake
at Antioch, 396, 413,

Phlegon of Tralles, 146 Pliny the Younger; date of his Panegyric, 392, 411; governor of Bithynia,
37 7> 395> 407. 449. 536;

418

date of his

614

INDEX.
ps-Bede, Martyrology of, 382, 428; indebted to the Bollandist Acts, 382 Ptolemy Philadelphus, probably founder of the Lydian Philadelphia, 237
Puteoli, 488, 535, 577

governorship, 377, 395, 536; his correspondence with Trajan, 408, 451, 536 its assumed connexion with the martyrdom of Ignatius, 370, 377, 451 its bearing on the its date, 53 agape,
;

314; Eusebius, 531; character of Trajan's rescript to, 385 ; mentioned in the Roman Acts of Martyrdom, 587 Polybius, bishop of Tralles, 147, 153 Polycarp, bishop of Smyrna ; his alleged early intercourse with Ignatius, 333,
313,

how known

to

Pythagoras, 503 Pythagoreans, cenotaphs of, 265 Pythodorus of Tralles, 144

trddos (to), 25, 78; see Passion of Christ iraXaios, -ovv, of Judaic Law, 124, 133
Tra\aicrTpLTT}s,
ttoCKlv

meets Ignatius at 368, 383, 384, 485 Smyrna, 88, 140, 329; his success in
;

38 Tpex^v, 200

iravoir\ia,

353
with imper., 166

winning

heretics, 347

commemoration

irapd tovto, 214

irapcLKCLkeiv

of martyrdom of, 430; mentioned in the Ignatian Epistles, 88, 140, 359, fellow martyrs of, 55o> 554> 574
5

Trapa\oyle(rdcu, 115
irap&iAovos, 24,

250

243
Polycarp, Ignatian Epistle to; place of writing of, 267, 329, 357; character of, 329, 351 analysis, 330; text and notes, 331 sq; translation, 571 Pontiolus episcopus, 488 Pontius Pilate, 135 sq, 174, 290
;

irapcnrX^Keu', 166

irapavTa, 177
Trapa<pvds, 177

irapedpoi Qeov, 352

irape/ULTrXeKeiv,

166

irapdevoi ai Xeyofxevcu
irapodeveLV, 52, 231
trapodos, 55,
irapo^vcrfios,

XW at

>

323

Porphyrogenitus, Menology of, 383 Porphyry, 522, 526 Portus; date of its foundation, 490; and of Claudius' harbour, 489 Portus Augusti, 489 Portus Trajani, 489 Poseidon, legends regarding, 508 Prayer of Hero, see Hero, Prayer of Prayers take the place of sacrifices, 44 ; request for, 85, 88, 139, 181, 229, 273 Preaching of Paul, 290 Preaching of Peter, 296 Prepositions, pregnant use of, 30, 63, 68, 73, 195, 202, 269, 303, 319 Presbyters; comparisons adduced by Ignatius, 119 sq, 138, 155, 158, 269, 309; their relation to bishops, see Bishops, Deacons, Episcopate, Ministry Priesthood of Christ, 273 sq Prisoners, Christian solicitude for, 305 sq, 322 Processions; in honour of the Ephesian Artemis, 17 sq, 54 sq; their importance, 54; words in -<popos relating to, 54; testimony of Xenophon to, 54, 56; of inscriptions, 55; in honour of other deities, 55 Prophets and patriarchs ; their relation to the Gospel, 125, 128, 131, 260 sq, 275, 301 ; they witness to the Passion of
;

63 337 Advents, 275

Trapovcrla, of the two 7ras anarthrous, 65

warpos and irve6jxaTos, confused in mss, 53. 3 2 4 7ra.Tpwvvfj1.05 and deriv., 193 irtpas, irkpaTa, 40, 196, 217 wepicpepeLv, of bonds, 61
irepi\pT]/j.<x,

50, 74, 181

HepGLKov Trvp, 511 mdavos, 255 iriaTis (pass.), 317; (obj.), 72; combined with ay&7rr}, 29, 67, 108, 137, 171, 282,

maTos with
irXavdv,
7r\e?crT<x

287, 289, 304, 325 inf., 182

266
ir\r}v,

x^ptiv, 27 7r\eov, (constr.) 195; and

irXripocpopeiv,
-elcrOai,

349
135, 250.

126, 128,

289
7r\7)pu/j.a,

23 sq, 152
>

irvevp.a,

opposed

i37> i5 2
7rvevp.a

to crdp, 48, 60, 178, '93> 289, 347

108,

and

alfxa

confused, 152
60,

Truev/j-aTLKos

and aapKinos, 48,

322,

325, 334- 338

TVeV/ACLTOCpOpOS,
TrdXefxeiv

22 with ace, 163

7T0\v1JTaKT0S, IO"J
7ro\v7r\r)deia, 32

Christ, 262, 275, 301

Proselytism, Jewish practice of, 264 protector, 498 sq Protevangelium, 80 sq, 84; Syriac translation of, 81

UOTLOXOL, 488 irpdyp-aTa, 'troubles', 128

TrpavTradeia,
Trptjreiv,

170
36

61

Psalm

ii.

9 explained, 521

Tvpi-wov o~ti,

INDEX.
Trpecr(3eia

615

Qeov, 277

irpeafievTris

and

Trpecr^Trjs,

319

Trpeaftvrepiov, 36, 112, 158

date, 388, 432; their alleged translation to Rome, 432 sq Renan ; on the extravagances of the

irpoeKdeiv

and

ei;e\deTv

of the mission of

Tubingen School, 437;

205

criticised,

22,

the Son, 123, 126 sq irpoeToifxafriv, 53

TrpoKadtfccrdai, 119, 190, 192
irpoKeLTat,

272 TrpoXap.j3a.veiv with inf., 39 with gen., 529 Trpo^evos

-irpoodos,

55
ace.,

Renier, 402, 406 Resurrection by Ignatius coordinated with the Passion, 249; the work of Christ, 293; and of the Father, 174, 307 Ignatius on the state of the body after, 62, 208, 355; Docetics admit a
;

7rpds

with

136

spiritual,

322

and wpoaooKav, 131 irpoaevx^ 36

TrpocrboKeiv

Revillout's edition of the Coptic version of the Roman Acts of Martyrdom,

vpoaXaXeiv, of

letter, 37,
1
1

107

365 sq

TrpoaXap.fia.veiv,

Rhabanus Maurus, on the commemoration

of Ignatius, 429 Rhaius Agathopus; the names, 279 sq;
281, 316; his possible intimacy with Valentinus, 280; his connexion with Philo, 242, 265, 278, 315, 389, 566, 570; their journey, 242, 278 sq, 315; the authorship of the Antiochene Acts ascribed to them, 389 sq Rhegium, 380, 499, 500, 579

irpoairTiueiv
7rpo'cra;7ro',

with gen., 533 118

irpoTiKTup,
irpo<p7)Tcu

T. Scriptures, 261 TrpocpvXaaaeiv, 170

II/3WTOyUcuai'5poi/7ro\ts,

= 0.

498

a deacon,

107

TrvKvorepov, 66, 116, 345

7TUp (plXovXov,

224
(piXovetKos,

(pikoviKOS

and

530

ipiXorifxiai,

'games', 486

Roman

cpiXovXos, 224 -cpopos in Ignatius, 21, 54,

(ppiKTOs, epithet of pLvar-qpiov,

288 80

Ritschl criticised, 79 Acts of Martyrdom of Ignatius; mss and versions of, 364 sq, 474; narrative in, 369 sq; reason for name,

370; relation to Antiochene Acts, 371

of,

344 (pvkaKT-qpLov , 534

(ppovTMTTrjs,

credibility of, 377 sq; place of writing

(pvaiovv,
0u(ris
(piovfj,

136
its

and

opposites, 153
\J/6(pos,

370, 381 sq, 428, 432; date of, 382 sq; on date of commemoration of Ignatius, 423 sq; on year of Ignatius'

Xoyos,

198

xf/6(f>os,

(puvrj,

Xoyos, 198
of,

Quadratus and Candidus, consulship 393> 448 Quadratus, martyr of Magnesia, 103 Quattuor Coronati, 456

martyrdom, 448 sq not based upon an earlier writing, 377; the writer acquainted with the ps-Ignatian Epistles, 380, 382; with the Ignatian Epistles, 380 sq indebted to Eusebius' Chronicon, 450 sq, 535 to Eusebius generally,
;
;

Quotation, formulae of in Ignatian Epistles, 272 Quotations from apocryphal sources in Ignatian Epistles, 294 sq Quotations from Canonical Scriptures in Ignatian Epistles and in Epistle of Polycarp ; see Index ii in Vol. in

45> 5> 5 J 6, 5 2 9> 538; inserted in a December martyrology, 364, 423; text and notes, 496 sq; anachronisms in, 499, 518; translation of, 579 sq; see also Acts of Marty j'dom of Ignatius Roman Church its purity in the age of
;

Reliques of Ignatius, 208, 431 sq; Antiochene Acts on, 369, 382, 385, 487; Roman Acts on, 370, 530; Armenian Acts on, 374; Acts of Metaphrast on,

Ignatius, 185 sq; its prominence, 190 sq; influential members of, 186, 196; its charity, 192 ; messengers from Syria preceding Ignatius to the, 2, 186, 233; its connexion with S. Peter and S. Paul, 209, 464 sq; episcopacy in the, 186; succession and chronology of its bishops,

452 sq

Roman Empire;
Roman

its

relation to Christi-

376; S. Chrysostom on, 386, 431 sq; S. Jerome on, 386; Evagrius on, 386 sq, 492; Nicephorus on, 387; their translation from Rome to Antioch, 387 sq, 431 sq; from the cemetery there to the Tychaeum, 387 sq, 432 sq ;

anity, 519 sq; typified in

limits

Psalm

ii.

9,

of its jurisdiction, See; 190; its relation to the suburbicarian sees, 190 sq Romans, Ignatian Epistle to the autho;

6i6
rities for, 5 sq, 9;

INDEX.
written from,
1,

place of writing, 1, 185; published by Ruinart, 6, 363; its distinct history, 5, 187; and character, 185; its subject matter, 185 sq; its wide popularity, 186; a vade mecum of martyrs, 186; quotations from, 187; the only dated letter, 185, 234, 434, 562; analysis, 187 sq; text and notes, 189 sq; translation, 558 sq; in the interpolated form quoted in the Roman Acts of Martyrdom, 500, 502 incorporated in the Antiochene Acts, 5, 486 Rossi (F.) edits the Sahidic version of the Roman Acts of Martyrdom, 365
;

2; salutations to the
;

Church

of,

285, 286, 320 sq

the

name

Ephesus, 288 Smyrnoeans, Ignatian Epistle to the; place of writing, I, 285; subject matter, 285 sq; analysis, 286; text and notes, 287 sq; translation, 567 sq
for a part of

Soldiers;
f>
>

payment

of,

352;

equipment

353 donatives to, 353 sq; castrense peculium of, 354 Solomon, a Syriac writer, 478

Speaking fountains, 224 Star of the Epiphany; Protevangelium on, 80, 82; Clement of Alexandria on,

Rothe, 113

Route of Ignatius see Ignatius Rufus and Zosimus, 211, 429, 587 Ruinart; publishes the Greek of the and Epistle to the Romans, 6, 363 the Antiochene Acts of Martyrdom which embody it, 363, 473
;

ps-Ephraem on, 81; Ephraem Syrus on, 82 Stobbe, on the tribunician years, 399 sq Stoics; their idea of Oeocpbpos, 22; their
phraseology adopted by Ignatius, 253, 345 rationalised classical deities, 526 Suburanus, S. Attius, consulships of, 17, 369- 393> 405. 497 sq, 579 Suburbicarian sees and Rome, 190 sq sullibertus, 38 'Supernatural Religion', criticisms on, 268, 437 sq Sura, L. Licinius, consulships of, 369,
;

81, 82;

Sabbath, abrogation of Jewish, 129 sacramentum, 314 Salutaris, Gaius Vibius, 17 San Clemente, the reliques of Ignatius and the church of, 433 Satan, ignorant of the Divine counsels,
76 sq Saturn,

384* 393 s q> 45> 4o6, 492 Surbanus see Stiburamis

;

sq,

578

human

sacrifices offered to,

522

Sylloge Polycarpiana, 3

Saturnalia, 490 sq Saumaise, on the origin of episcopacy,

Symbols; employed

for

mss and

versions,

9; of abbreviation, 10 sq

113

Symeon,sonof Clopas date of martyrdom

;

Schism, condemned by Ignatius; see Unity see Canonical Scriptures, Scriptures;

Gospel, Gospels Scythians, 480, 522 Seleucia, 484, 576 Senecio (Q. Sosius), consulships of, 394, 407, 502 sq Senses, transference of ideas by analogy between the, 41 Serapion, bishop of Antioch, 454, 459
sq,

449 sq; the evidence of Eusebius to, 451, 498; Hegesippus on, 445; a Syriac chronicle on, 447 Symeon the Metaphrast, 376 Syria, mission to the Churches of, 276 sq, 3i 8 356, 357 sq Syriac Acts of Martyrdom of Ignatius, 5, 9, 10, 473 see also Acts of Martyrdom of Ignathts, Antiochene Acts
of,
.

466

Syriac Calendars, 420 sq Syriac Epistles of Curetonian Abridgment see Ignatian Epistles, Three
;

Severus of Antioch; on Ign. Magn. 8, 126 sq; his Epithronian Orations, 421,

Syriac Syriac Martyrology, 234, 280, 419; see

438
Severus, the persecution of, 458, 459 Shepherd of Hermas and the Ignatian
Epistles, 203 Ship of the Church, metaphor of, 339 sq Shrines, portable, 55 sq Sigillaria, 490 sq Silence; of God the Father, 80, 126 sq; of Christ, 69; praise of, 69, 204, 252

Ma rtyrologies

Syriac version of the genuine Ignatian Epistles, fragments of a, 3 sq, 6, 8

2 and Z

confused,

III,

331
48,
60,

<ra(3(3aTL'{iv,

129
322,

crapKiKos and TrvevfiaTiKos, 3 2 5. 334, 338

Simus, 100 Smyrna; legendary history of, 285; its connexion with Philadelphia, 240 sq; designation of, 288, 331; visit of Ignatius to, 2, 285 ; Ignatian Epistles

aapKocpopos, 302 crdp%, opposed to irvedfia, 48, 60, 108, 137,

152, 178, 193, 289, 347

,

<r&/>

It)(tov
icai

aapi;

cu/na

= Gospel, 260 = adfia, 297;

of

Jesus

Christ, 171, 227

INDEX.
21777
;

6l7

see Silence

aidrjpeos (form),

514

Themistocles, his connexion with Magnesia, 100

GKopiri^eiv,
crKopwt.crfj.ds

216
ocrrewv,

Theodoras Studites, 223

216
Theodosius, the younger; translates Ignatius' reliques to Tychaeum, 387 sq, 432; date of this translation, 388 Theophilus the Chronographer, 473 Theophilus, bishop of Antioch, 76, 77, 454, 460, 468, 473

2ovp(3avos, 497 0-wipfj.a Aavel5, 75

crirovOt^eadaL, 201
crTeppoTroieiv,
crrecpapos,

514

138; and diiia, 341 of men, 264 crrpayyaXovv, -Xav, -Xi^eiv, 163 arpaTiuTiKov rdy/xa, 213; crTLcpos, 500 avyyevLKos, 30 crvyyvw/jLOvelv, 163 (TvyKaTarWecrdai, 257 crvyKOLfxacrdaL, 351 crvyKoiriav, 351 o-vyxaipeif , 154 crvyxpacrdai, 112
crT7)\ai,
CrVfJL/J.V0-T7]S,

Theophorus

Thimbron
site of

see Qeo(f)6pos his campaigns, 99

removes

Magnesia, 99 Thorax, Mt, 98, 99

Tiberianus,
alleged letter to Trajan of; Malalas on the, 439 arguments against its genuineness, 439 sq Tillemont, on an early expedition of Tra;

347 6$ o-vvayuyrj, 345

cvfxfiios,
crvvadpoi'C'ecrda.i.,

jan to the East, 408 sq Timreus, bishop of Antioch, 454 sq Trajan ; chronology of his reign, 391 sq his adoption by Nerva, 392, 398 sq, his association in the Empire, 481
; ; ;

116

<xvv5ecr/jLos,

i~,S

crvvSidaaKaXiT-qs, 37
crwStuAi'ieii/,
ai'j'So^dfetJ',

193

320

crwSouXos, of deacons, 33, in, 259, 316, 321 avveyeipecrdcu, 351 crvveSpiov rod eTnaKowov, of presbytery,
^

269
cvvebpiov tu)v airocrToXuiv, of presbytery,
119, 158 cweiSos^trweiSTitrts, 318
cvvevpvdfxl'^eiv,

accession of, 392, 477 398 sq, 400 tribunician years of, 392 sq, 398 sq ; Parthian expedition of, 385, 395 sq, 407 sq. 435> 44 1 sq, 477, 481; only one expedition, 407 sq, 441 sq; Dacian wars of, 392 sq, 404 sq, 480 sq ; at Antioch, 385, 395, 409, 413 sq, 442 sq; alleged letter of Tiberianus to, 439 sq his correspondence with Pliny, 536; character of his rescript to Pliny, 385 his alleged interview with Ignatius, 367 Volkmar on this sq, 425 sq, 435 sq interview, 436 sq; his works at Ostia,
;

252

crwrjyopos davdrov, 301

(TVvdep&Trcav,

33
criVroyos,

c^oScs, 55 cvpTOfxos, 214; and GWTpexew, 39 cvcrcrriixov, 292

tftfcrracris,

357

164, 216 cucrdcrety dpxovTtKai, 164

Germanicus, 392 ; Pater Dacicus, 393, 404 sq Optimus, 395, 410 sq, 416; Parthicus, 395, 396, 412 sq, 415, 416, 418; death of, 398, 415 persecutions under, real, 227, 384, 395, 449 sq ; and Maalleged, 368, 384, 440, 446 sq lalas on, 439 sq mentioned in the Acts of Martyrdom of Ignatius, 368,

489

his titles,

Patriae,

392

ffx^w
Swras,

(abs.),

257
aco/xdrLOv,

crxoXd^etv, (nofiarelou

356

Tralles

384 sq, 447 sq, 500 sq, 575 sq, 579 sq situation of, 143 wealth of,
; ;

and

319 sq

144
at,

history of, 144

;

deities
;

in
1

146

games

at,

146

worshipped famous men of,

Table of contents,

sq Tacitus, a passage in plained, 145 Tarlusa, possibly the

Ann.

iv.

55

ex-

146; historians of, 147; evangelisation of, 147 ; history of the Church of, 148; probably same as Tarlusa, 148
Trallians, Ignatian Epistle to the; place of writing of, 1 subject matter of, 147 ; analysis of, 149; title, 150; text and notes, 150 sq; translation of, 554 sq Tralusa, probably the same as Tralles, 148 Translation of bones of Ignatius ; see Re;

same as

Tralles,

148

Teaching of Peter, 295 sq, 299 Tertullian on magic, 83 ; on the descent into Hades, 132; on Marcion, 307; on widows, 322 sq; passage emended, borrows from the Ignatian E533
;

pistles,

48
II.

of Ignatius explained of the Cross, 291 Tribunician years of Trajan; table of,
liques

Tree of

life

Teshri, 419 sq

392 sq

old

theory regarding,

398

IGN.

40

6i8
theory of Borghesi, 399 sq
;

INDEX.
theories of
dewpeicrdai (middle), 154
drjpio/uLaxcw, 176,

391, 399, 400 sq; ofStobbe, 399 sq evidence of Aurelius Victor, Pliny and Dion Cassius, 398 sq Trinity, order of naming in the Ignatian
;

Mommsen,

211
;

OvcnaarripLov, 43 sq, 258 metaphorically, of Christ, 123; of congregation, 44,

Epistles, 137

of amphitheatre, 201 com169, 258 pared with fiQfAos, 43 with vabs, 43,
;
;

Troas

; Ignatius at, 1, 15, 34, 242, 277, 278, 320; letters written from, 1, 2, 34, 285, 320, 357; mentioned in Ignatian literature, 281, 357, 487, 566,

123

its

application to

the Eucharist

later

than Ignatius' date, 258

574, 577

Uhlhorn ; on the genuineness of the Antiochene Acts, 383

;

Tychasum

at

Antioch

situation of, 432

criticisms on, 77,

translation of Ignatius' reliques to, 386 sq, 421, 432; called the Church of Ignatius, 421; orations delivered in the,

86, 113

421, 434, 438

Tychicus, perhaps founder of the Church of Magnesia, 102 Tyrannus, bishop of Antioch, 454, 456
ray/xa, 213
rais, 113

rd<pos (metaph.), 208, 264 reXeios, of athlete, 335; avdpojiros (6)

Unity; Ignatius on the necessity for, 40 sq, 108 sq, 121 sq, 267 sq, 308 sq, 322, 334 between the three orders of the the bishop the centre ministry, 118 sq of, 36, 41 sq, 44, 121, 169 sq, 258, 268, 310 sq, 346 in worship, 43 sq, 66, 86, 122, 257 sq, 309; of will between the Son and the Father, 121, 298 Ussher ; and the Anglo-Latin Version of the Ignatian Epistles, 6, 363 publishes the Latin version of the Acts of
; ; ; ;

Christ,
reXetcocrts,

300
491 37

Martyrdom, 473, 474 Usuard, Martyrology of

tl for tls,
TL/jLT],

88

indebted to the Bollandist Acts, 382; on the date of the commemoration of Ignatius, 429
;

Tis

omitted, 72

tolovtos with inf., 197 TOKeros (metaph.), 218;

tovos,

vdwp

%G)v aXXofievov,

224 sq

and

tokos,

219

vXrj,

219, 224

479
dyyeXwv, 164

viraXeicpeiv,

38

ToirodecrLai

v-irepayaXXeadaL, 259
vTrepfiaXXeiv (constr.), 82

roVos, pleonastic, 191 ; and rtiiros confused, 119, 191 ; 'office', 304, 333
T07T0S iSlOS, 117

V7rep8o&eii>, 259,
VTrepeTraii>eu>,

332

259

121; andrdVos confused, 119, 191 TpaXXiavos, TpaXXr/Vtos, TpdXXios, 150 TpdXXets (form), 151
tvttos, 119,

virtpKaipos (form),
inrepTidevai,
vtto

vtto

343 133 with ace, 64 xeipwi'os, 417 sq

rpavfia, 337
Tpocpr) Xpiariavri,

vTTodeinvvvat.,

484

166

VTTW7ndeiv, 495

rvyxdveiu Qeov, 58, 109, 315

defJLa

and

o-re0aj>os,

341

di\7)fxa, 85, 195,

deXuv, 115, 189; deXeadcu, 228 290, 318, 357 deX-rjTos, Valentinian term, 228 Oeodpofios, 108,255, 277, 356 OeoXoyia and oUovofxia, 75 deofAaKapiaTos, 108, 292, 356 deoirpeirris, 108, 287, 317, 321, 356
6eoTrpeo-f3iJT7)S,

Valentinian phraseology anticipated by the Ignatian Epistles, 23, 24, 80, 193, 224 sq, 228, 280 Valentinus his possible connexion with Rhaius Agathopus, 280 ; his Evangelium Veritatis, 301 Vatican Acts, see Roman Acts of Martyr;

dom of Ignatius
Virginity of Mary deceived the Deceiver, 76 sq Virgins, order of, 322, 348 its relation to widows, and deaconesses, 322 Volkmar on the date and place of Ignatius' martydom, 436 sq criticism on,
;

108, 318

6eo<popr)Tos,

22

deocpopos, 21 sq, 55, 139, 482 0eo0opos ; title of Ignatius, 21 sq, 482; self-assumed, 22, 108, 482 ; legend

294, 376, 431; authorities for the legend, 431 Geo j applied to Christ, 26, 30, 169, 303,

founded on the

title, 22,

417

Von Gutschmid, on

the chronology of

316

Malalas, 412, 441, 442 sq Vows of celibacy, 349

INDEX.
Waddington; on the date of a coin, 403; on the date of Herodes Atticus, 452

619

inscriptions in, 145, 146, 240 Wandalbert, on the commemoration of

of Ignatius, 40, 45, 108, 109, 115, 134, 137, 191, 292 ; on his renderings in the Epistles of Ignatius, 30, 33, 52, 66, 1 14,
121, 191, 195, 200, 227, 250, 272, 291, 307, 341 ; his labours on the Acts of Martyrdom, 368, 473 sq ; on the origin of the Roman Acts, 377 sq ; misled as to mss of the Roman Acts, 364 ; on the Antiochene Acts, 382 ; on the day of commemoration of Ignatius, 419, 429, 434; on the date of the martyrdom in the Roman Acts, 496; on the story of the connexion between Ignatius and S. John, 477 sq

Ignatius, 51 sq

Water

sanctified

by

Christ's

baptism and

passion, 75

Waterland, 92
care of the early church for, 304 ; duties imposed upon, 322, 344 the order of, 322 sq 322 Wieseler ; defends the genuineness of the on the Letter of Tiberianus, 439 sq date of the earthquake at Antioch, 331, 4.43; of Ignatius' martyrdom, 451 sq,
sq,
;
; ;

Widows

Wood's

discoveries at Ephesus, 55, 56, 101, no, 146

17,

54,

Xerxes' route through Asia Minor, 238 Xiphilinus, abbreviator of Dion Cassius,
408, 412
levicrfios,

Zeus his tomb at Gnossus, 503 sq ; his amours, 509 Larasius at Tralles, 146 Zoega, 366 Zohrab, Armenian Chronicon of, 449, 451, 455 sq, 463 sq, 57 Zonaras, 408, 412 Zosimus and Rufus, 211, 429, 587
;
;

Zotion, 102,

in, 551

81
the history of the
;

Z and S confused, in, 331

ffiXos,

Zahn on
;

word

Geo-

r)t>,

fyXovv, of Satan, 162, 215 as subst., 61, 73, 109, 118, 175, 298;

22 on yevrjTos and yevvrjTos, 94; on the order of widows, 323 ; his edi(popos,

followed by Kara, 256

Z/Aiipva, Zfxvpvcuos (form),

331

tion of the Ignatian Epistles, 7 ; criticisms on his readings in the Epistles

far/

and

/3to?,

225

ZoJTtWf, III

CAMBRIDGE: PRINTED BY

C. J.

CLAY, M.A.,

AND

SONS,

AT THE UNIVERSITY PRESS.

Date Due

HELLES LEY COLLEGE

BRARY

3 5002 03023 301 4

BR 60

A62 L5213 1890 2: 2

Apostolic Fathers (Early Christian collection).

The Apostolic Fathers