Festal Letters

^^^^'^îf^
AUG
25
!964
BR 60 .L52 V.38 Athanasius, d. 373. The festal epistles of Athanasius, Bishop of
TO THE
MEMORY
OF THE
MOST REVEREND FATHER IN GOD
WILLIAM
LORD ARCHBISHOP OF CANTERBURY,
PRIMATE OF ALL ENGLAND,
FOIIMKRLY REGIUS J'HOFESSOR OF DIVINMTY IN THE UNIVERSITY OF OXFORD
THIS LIBRARY
OF
AXCLENT BISHOPS, FATHERS. DOCTORS, MARTYRS, CONFESSORS. OF CHRIST'S HOLY CATHOLIC CHURCH,
UNDERTAKEN
AMID
HIS
ENCOURAGEMENT,
AND
CARRIED ON FOR TWELVE YEARS UNDER HIS SANCTION,

UNTIL HIS DEPARTURE HENCE IN PEACE,
IS
GRATEFULLY AND REVERENTLY

INSCRIBED.
THE
FESTAL EPISTLES
OF
S.
AT HANA
S I
S,
BISHOP OF ALEXANDRIA,
TRANSLATED FROM THE 8YRIAC,
WITH NOTES AND
INDICES.
OXFORD,
JOHN HENRY PARKER
F.
AND
J.
RIVINGTON, LONDON.
MDCCCLIV.
BAXTER, PRINTER, OXFORD.
PREFACE.
The
reader.
Festal Epistles of S. Athaiiasius, as far as they are

first
extant, are now, for the
time, presented to
tlie
English
In undertaking to superintend the publication of

the
them,
Editor was,
of the
task.
to
some
extent,
it
aware
of
the
difficulty
In
carrying
out,
he has not
hesitated to
make numerous and important
alterations in the
translation as put into his hands, and not a
few passages
must, therein the
have been entirely re-modelled by him.

fore,
He
be held responsible for the errors contained
following pages.
The translation had been prepared for the Press, and most of the notes written, when a German version by Professor Larsow made its appearance. To the general
accuracy of
this,
the Editor bears his willing testimony.

carefully
The English has been
compared with
it,
and
several emendations have, in consequence, been introduced.
On
in
the other hand, a different rendering has been adopted
many
cases,
and errors have
not unfrequently been
corrected.
notes.
Some
of these will be found pointed out in the
Considerable
parallel passages
pains
have been bestowed
in
collecting
from other undoubted works of S. Athain
nasius^;
while,
more than one
instance,
evidence has
of
been
adduced
bearing
upon
the
authenticity
some
treatises concerning which doubts have been entertained.
The
Scriptural references have, in

*
all
cases,
been carefully
The
edition used
is
the Bened. Patavii \771.
A 2
IV
PREFACE.
given, and any remarkable deviation from the received text
noted.
Manifest errors of the Syriac translator have been shewn,
and their
origin
sometimes detected.
Any
conjectural
emendation has been scrupulously proposed as such.

ever a difficulty has presented
itself,
When-
the Editor has examined the result of

It
the original Ms. in the British

this recension of tiie text will
Museum, and
be found in the notes.
could not have been expected, notwithstanding the extreme

care and the great learning displayed in the edition of the
Syriac text,
that
it
should
be quite free from errors.
They
that
are,
however, by no means numerous.

in the present translation
is,
Another important feature

it
includes four
more pages of the Syriac than have

For
these, the public are indebted
in directing the
hitherto appeared, they having been discovered since the
Syriac text was printed.

to the
Rev.
W. Cureton,
whose courtesy
Editor's attention to them, as well as in occasionally afford-
ing assistance in the progress of the work,
is
gratefully
acknowledged^.
For the Translation, the Editors have

acknowledgments
and Ph. D.
to
to express their
the Rev.
Henry Burgess, LL.D.

H. G.
W.
Cambridge,
May,
1854.
printed,
Since the English translation was but before the preliminary matter was put to press, the Festal Letters have been reprinted, with a
of the
Latin translation, in the sixth volume Patrum Nova Bibliotheca by Cardinal Mai.
INTRODUCTION.
The
learned Montfaucon, in the preface to his edition of
S. Athanasius, speaking of his lost
works, says,
'
Nulla,
opinamur, jactura major

Festalium.
.
.
Hoi, hei
quam epistolarum lo^Tacrrixajv, aut quam pungit dolor amissi Thesauri

Et fortassis adhuc The ardent wish and the latent
!
quantum ad
historiam, ad consuetudines Ecclesiarum, ad
morum
praecepta hinc lucis accederet
alicubi latent in Oriente.'
hope thus long ago expressed, have

accomplishment.
at length received their
The
Festal Letters
of S. Athan. after
having escaped the fury of the Moslem, and survived the

carelessness
and ignorance of succeeding generations, have

to
been brought
of our
light
by
the industry and perseverance

tlie
own
age, rescued from
ravages of time, and

to
transferred from a retired
nook
in the African desert
enrich the shelves of our great Library.
They have
tliey
not,
indeed, reached us in the garb in which they were originally

sent forth
to
by
their great
author
its
still
have
come down
us
in
one hallowed by
almost exclusively sacred

mutilation; nevertheless,
character.
Nor have they escaped

all to
the
portion that has
accepted by
of the faith
whom
been preserved will be gratefully the name of the great champion
is
held in honour, or any accession to our store

the year 1842, that Dr. Tattam,
of ecclesiastical literature valued.

It
was
in
now Arch-
deacon of Bedford, was so fortunate as to obtain from the
monastery of S. Mary Deipara,

desert
in the valley of Scete, in the
of Nitria, a valuable collection
of Syriac Mss. of
VI
INTRODUCTION.
antiquity %
great
The
valley
in
which
this
inestimable
treasure had so long lain hid, had early become, from its
calm and retired character, the refuge of pious penitents,
who sought an abode

tinguished saints
in these lonely solitudes, apart
from
dis-
the tumult and cares of the world.
Among
the
many
who
selected this spot for their seclusion
may who
be mentioned Macarius, the pupil of the great Anthony,

here spent the greater part of a long
life,
and whose
name, from having been given to one of the monasteries,

was afterwards applied to the whole of the desert.
The
Mss. themselves, or a large proportion of them, had been
brought from Mesopotamia, and deposited
in the
monastery
of the
in
by Moses of the year 932
Nisibis,
;
who
also
presided over
is
tlie
monastery in
a fact
is
which
recorded in
J. S.
many
volumes, and which
mentioned by
Asseman,
the Preface to his Bibliotheca Orientalis.
More
than one
attempt had been made in the early part of the

to procure the monastic library,
success.
last
century
but with only very partial
D. Gabriel Eva, the Maronite, had ascertained

Syriac, Arabic, and
that
many
Egyptian Mss. were
to
be
found in the monastery of the desert of Scete, and had

acquainted the Pope Clement IX. with the
fact.
In con-
sequence of
this, Elias,
a learned Syrian, and a near, relative
of Asseman, was sent to endeavour to obtain them.
This
was in the year 1707.
Notwithstanding the utter neglect

entreaties, to procure
with which the Mss. were treated in the monastery, Elias
was unable, by money or

forty.
more than
These were added to the Library of the Vatican,
not, however, before other difficulties
had been surmounted.
The
not
vessel in
which Elias
wâs sailing
down
the Nile was

it
wrecked, and though the volumes were recovered,

till
was
they had suffered considerable damage from the
v/ater.
Afterwards, in the year 1715,
J.
S.
Asseman himself
For a
to
full
visit
the
account of Dr. Tattam's monastery of S. Mary

the manner in
Deipara, and
which
he obtained the Mss. see an article in tiie Quarterly Review, No. CLIII, Deo. 1845.
INTRODUCTION.
on a
visit
Vll
set
out from
Rome
to the
monastery.
The
number
cause
or
of volumes
there deposited
had then, from one
another,
been much diminished.
He
selected
about a hundred; but even of these, with
all his efforts,
he
was unable
to carry
away more than
a small proportion.
These, however, he speaks of as the most valuable.
The Mss. thus acquired by Dr. Tattam were consigned the Library of the British Museum. Among them, soon discovered Mr. Cureton a portion of the Festal Letters
to
of S. Athanasius, which he committed to the press.

portion, however, included only about one half of that
This
now
made
public.
indebted to
For the remaining part of the Ms. we are the exertions of M. Augustus Pacho, a native
in
of Alexandria, who, three or four years later, paid a visit
to the same monastery, and succeeded
obtaining another
considerable collection of Syriac Mss. some of which formed

part of the volumes already secured
by Dr. Tattam.
Such
Athan.
was the case with regard
to the Festal Letters of S.
The latter portion thus acquired was likewise printed by Mr. Cureton, and published together with that previously printed, the sequence of the different parts (which was necessarily broken) being indicated by notes ^.
At an
earlier period of the
Church, Festal Letters had

as
been sent by the Bishop of Alexandria,

thirteenth Bishop,
we
learn from
Eusebius% who speaks of those sent by Dionysius, the
[A.D. 247,
to
A.D.
265.]
In them,
according to the same authority, he had treated of the high

character of the Paschal Festival, had argued the necessity
for celebrating
it
after the time of the

a
Vernal Equinox,
to serve for
and had moreover published

years.
Canon
eight
small fragment from the fourth of these Letters,

is
consisting of exhortations to peace and good-will,
pre-
served in Damascen. Op. tom.

''
ii.
p. 753.
The names by
Four
text,
belonging
eleventh wards found
more pages of the Syriac to the tenth and Letters, which were after-
among
the loose leaveti,
in priut, will he fourd in the presert volume. The Syriac text is contained in the Appendix, ' Euseb. Hist. lib. vii. cap. 2<).
and which have not hitherto appeared
Vlll
INTRODUCTION.
which such Letters were designated are various. They were denominated svia-ToXoi) sogTua-TMou, 'Festal Epistles' not as
treating of Christian festivals in general, but of the great
Christian Festival of Easter in particular*

to the chapter of
kogTota-Tixwv
So the heading
is,
Eusebius just refeiTed to

bttk^toXcov,
*
^sfl
tmv
Aiovwj-lov
Of
the Festal Epistles of
Dionysius.'
ygaixfjiôirci
In the
*
ru(Tyu'K!iu^
*
way they were denominated Paschal Letters/ The name Q^jîkiM

same
to
eo^TacTixai,
Festal Homilies,' was also applied to them.

title
Such
is
the
prefixed
the various discourses of

of these, the twenty -fifth,
S. Cyril on the subject.
One
concludes with an epistolary salutation.
Such discourses
were probably both sent

Homilies,
as Letters,
and publicly read as
This early custom of the Bishop of Alexandria sending

Festal
Letters
is
thus
iste
spoken of by
Cassian''.
Intra
jEgypti regionem mos
antiquus traditione servatur, ut
peracto epiphaniorum die,

vel
quem
provinciae illius sacerdotes

nativitatis
Dominici baptismi, vel secundum carnem,

bifarie, ut in occiduis provinciis, sed
esse definiunt, et idcirco utriusque sacramenti solemnitatem,
non
sub una
diei
hujus
festivitate concelebrant, epistolas pontificis
Alexandrini per
universas
diriguntur
et
-^gypti
ecclesias,
quibus
initium
civitates
quadragesimse,
dies paschae,
non solum per

monasteria
omnes, sed
etiam per universa

till
designentur.
But
it
was not
the time of the Council of Nice, that the
duty of notifying to the Christian Church the time at which Easter was to be celebrated was formally delegated
to the Bishop of Alexandria,
Among
other matters there
discussed, was the important question respecting the Paschal

Festival.
Together with the decision that the
Roman
it
method should be adopted throughout Christendom,
was
determined that the calculation of the day from year to

year should devolve on the Bishop of Alexandria, and that
notice should be sent
by him
to the other Churches^.
The
superior astronomical knowledge found in Egypt, doubtless

<*
Cassian Collat. x. cap.
1.
Bingham, Ant. book
ii.
ch. xvi, . 21.
INTRODUCTION.
formed one reason
of Alexandria.
for the
IX
duty thus devolved on the Bishop

of
The words
Leo
are
to
this
effect
Sancti Patres studuerunt itaque occasionem hujus erroris

auferre
omnem
esse
hanc curam Alexandrino Episcopo delegantes

per
(quoniam apud ^gyptios hujus supputationis antiquitus

tradita
peritia)
quern
quotannis dies praedictae
solemnitatis Sedi Apostolicae indicentur, cujus scriptis ad
longinquiores ecclesias indicium generale percurreret.

fact here noted
The
clear
by Leo,
that the Festal
announcement was
is
not confined to the Churches of Egypt,
also
made
by
S.
Athan. himself, who expressly speaks in the 18th
Letter of his having sent the notice to the Romans.
But
another reason
is
doubtless to be sought in the important
position the Primate of x\lexandria held in the Christian
Church.
It
was
in
virtue of this dignity that, as sole
Metropolitan, he possessed, from ancient time, the exclusive

privilege of ordaining Bishops in Egypt, Syria,
tapolis
;
and Pen-
a right confirmed to
him by the sixth Canon of

find several times applied to
the same Council.
The term
S.
'
Pope,' which
we
Athan.
in the index,
title
and
in the
headings to the following

to
Letters,
was a
usually assigned
the Bishops of
Alexandria, at least as early as the middle of the third

century,
and
is
still
retained
by them.
S. Cyrils.
The name of
Patriarch, properly belonging to the See of Antioch, was
assumed by, or bestowed upon,
We
find
it
used
by Socrates and the Council of Chalcedon'^.
But we
in.
are not without evidence, that the calculation of
the Bishop of Alexandria was not always readily acquiesced
On
the contrary, the index for the twenty-first Letter,
answering to the year 349, acquaints us with a contest that

then existed on
extant.
the
subject.
The Letter
itself
is
not
Some important
'
errors
concerning dates
ii.
which
have
Leo.
Epist.
ad
Marcian. Op.
367.
Rom.
8 Vid. Neale's Hist, of the Holy Eastern Church, Gen. Intr. vol. i. p.
113, where the dignity of the Bishop of Alexandria is further illustrated. ^ Binghann Ant. book ii. ch. xvii.
. 6.
INTRODUCTION.
hitherto existed, are corrected
by the present work.

at
S.
Alexander was the Bishop of Alexandria at the time of

the Council of Nice.
He
had himself been present
it,
and on
his return to his diocese, in
conformity with the

This
is
decree of the Council, forwarded a Paschal Letter.

is
not extant, though the fact of his having written one
placed beyond a doubt.
This was for the year
8.58.
The
index to the following Letters furnishes us with this information, together with an exact account of the date of the
death of Alexander, and the elevation of S. Athanasius to
the Episcopate.
According to
this authority, S.
Alexander
died on the 22d of Pharmuthi, (April 17,) A.D. 328^ in
which year Easter was celebrated on the 16th of Pharmuthi,

(April 11.)
festival
S.
Athanasius succeeded him after the Paschal

14th of Pauni, in
the
first
on the
year
of the
Indiction,
June 8th,
S.
when Januarius and Justus were Consuls, i. e. A.D. o28. The first Paschal Letter then of
is
Athan.
is
that for the following year, (A.D. 329,) and

first
which
the
here
presented to
the
it is
reader.
The
information thus afforded, consistent as

will
in all its parts,
doubtless correct the
erroneous opinions previously

is
entertained, according to which an earlier date

to the elevation of S.
assigned
Athan. to the see of Alexandria^

authenticity of the follovv ing Epistles
The genuineness and

are clearly established.
That they
are a translation,
and a
close translation, of the Festal Letters of S. Athan. v/hich
he was known to have written,
is
proved by the previously
existing fragments of the original Greek,

Fleury says, that S. Alexander of Alexandria died five months after his return home, on Monday the twentysecond of the Egyptian month Bermouda (Pharmutld), which is the seventeenth of April, in the year 326. Again, the ordination of S. Athanasius was not until the twenty-seventh of December, in the year 326, for he hid himself a long time; and it was necessary to assemble all the Bishops from the provinces depending upon Al^xThe month and the day of andria.
i
which appear
in
which is the death of S. Alexander also the day on which he is commemorated in the yEthiopic calendar are correct: the other dates are erroneous, The mistakes on this point seem to have arisen from the incorrect length of duration assigned to the Council of Nice. The year 328 for the death of S. Alex, is not inconsistent with the words of S. Athan. who says of him,
ovirca
yap irevre
yU'^j/es
TraprjAOou, kuI 6
fxhu fiaKapiTrjsÂAeâvSposTsrsXevTrjKe'y,
Apol. cont. Ar. p. 140,
69.
the month here given, as the date of

INTRODUCTION.
their
XI
translation ^
proper
places
in
the
Syriac
Other
collateral proofs will be
found among the notes that accom-
pany the English translation.
The question with regard

written by
doubtful.
S.
to the
number of Letters thus
Athan. has also hitherto been considered
His care and diligence in the discharge of his

clear
duty
is
made
by various passages
in the Letters
nor
can we suppose he ever omitted sending the notice, unless
compelled by necessity.
Even wîen
in exile,
we
find
him
seen,
obtaining means for transmitting the

notification.
customary Paschal
The
first
Letter he sent was, as

last of
we have
for the year o29.
The
which we have any know-
ledge
is
the forty-fifth in order, not existing indeed in the

is
Syriac version, (which
imperfect at the end,) but

sliort
still
rescued from entire oblivion, by a

preserved in Cosmas Indicopleustes.
fragment of
is
it
Forty-five
also the
number contained
various Letters
at least, if
is
in the index.
The order
assigned to the
not that of the actual Letters themselves

is
any credit
to
be attached to the assertion we
more than once meet with in the following pages, that there were years in which no Letter was sent but that of
the years of the Episcopate of S. Athanasius,
commencing
with that for which the
first
Festal Letter was sent, viz.

then, as
it
A.D.
o'29.
The
forty -fifth
must
would seem, be
For this wôuld correspond with the year 37o, the year in which Athan. died; nor is it likely
the last he wrote.
that he sent any Letter for the succeeding year, his death
having taken place, according to the index, on the seventh

of Pachon,
(May 2.y
The number
of forty-five
is
the
superior limit assigned to them by Cosmas Indicopleustes.
The
character of the Letters, as will be seen,

;
is
not often
controversial
though the doctrines and practices of the
covered
Another fragment has been in IMai by Cardinal Vatican library, belonging to the
''
dis-
the
thir-
teenth Lettt
hiavoiav
TTjj/
r,
(p. lot).)
Oh
i.v
ris
r^v
a.(TKT]dT]
iv tovtois XauOdvovcrav
trpodvfj.iav Trf)u5 ry/f (TvvT]Qiiav ex^'-
The date of the death of S. Athau. thus supplied, agrees with that furnished by independent testimony, Fleury says, ' he (Athan.) died, it is thought, on the second of May, in the year 373.'
'
Xll
INTRODUCTION.
Arian, Manichean, and other heretics are occasionally in-
troduced to be refuted or reprobated.
Nor
is
occasion often
;
taken to refer to the passing history of the Church

the particular
though
circumstances under which some of them were penned, have called forth matters connected with the
writer individually, suggested allusions to persecutions then
raging, or
prompted expressions of thankfulness
for a return
of tranquillity.
The
postscript to the thirteenth Letter, as

wîll
well as the Letter to Serapion, the
be valued, as furnishing
But, in general,
names of some of the Egyptian Bishops, and of some
dioceses not previously
known
as such.
our Author confines himself in the Festal Letters to matters
more
directly
connected with
the
subject
before
him.
While, according
notifies the
to the authority
committed
to him,
he
day on which
the great Christian festival is to

at the
be held, he takes occasion,
same time, to
feast,
stir
up the
minds of the
observance
faithful to the
importance of a due and spiritual
of the great
and holy
frequently con-
trasting its character with that of the Jewish Passover, and
dwelling upon the superiority of the former. Anxious to build
up
in the faith those
committed to
his charge, he inculcates

all
the necessity of a stedfast adherence thereto against

versaries; while
ad-
he earnestly urges upon them the intimate

faith
connexion between purity of
and holiness of
life.
Love to God, charity to our neighbour, diligence in prayer and thanksgiving, distribution to the poor, a careful study of the holy Scriptures, are subjects upon which he often
dilates.
When
an exile, through the fury or treachery of
his enemies,
he reminds his flock of the spiritual unity of
Christians, wherever they
may
be:
when
restored to the
Church, he invites them to join him in thanksgiving.
The
Letters before us, with the index
filling
up what
is
wanting, doubtless supply the correct dates at which Easter
was observed for the time they include. The various years are clearly marked, not only by the names of the Consuls,
but by the Diocletian Era, and the Indiction while the exact day on which Easter Sunday fell, is given towards
;
INTRODUCTION.
the
close
XIU
to
of each
Letter
according
the
Alexandrian
are also
reckoning.
The names
of the Praefects of
Egypt
given; though, from the vague manner in which they are

written in the Syriac, there
verifying them.
is
occasionally a difficulty in
The
principal part of the information thus
furnished, will be found collected together in the accom-
panying Table, where the manifest errors are noted, the
Golden Number and the Dominical Letter added, and other

remarks appended.
The following
brief notice of the Egyptian Calendar will
suffice to elucidate the
Egyptian Chronology of the Letters,
the intercalary days presenting no difficulty, as they do not
occur between the Easter limits
"".
After the
final
settlement of
Egypt by Augustus
first
as a
province of the
Roman Empire,
the use of the Julian form
of computation was established in Alexandria, the of the
day
new Calendar being

in
fixed to the 29th of August, the

;
Thot of the year

which period, added
at the
which the innovation took place
from
six, instead of five,
supplementary days were
end of every fourth year; so that the form of
the Alexandrian year was as follows:
Thot
PBI IT CETOIT
^.^
THBOLOGlCi:L
fe-imEl
A
CHRONOLOGICAL AND SYNOPTICAL
INDEX.
An Index of the months of each year, and of the days, and of the Indictions, and of the Consulates, and of the Governors in Alexandria, and of all the Epacts, and of
those [days] which are
named of the GodS%' and the reason [any Lettef] was not sent, and the returns from exile" from
'
tlie
Festal Letters of the
Pope Athanasius.
Festal Letters of Athanasius, Bishop of Alexandria; which he sent year by year, to the several cities and all the
The
provinces subject to him; that

to
Libya,
Ammoniaca, the
from Pentapolis, and on greater and the less Oasis,

is,
Egypt, and Augustamnice, with the Heptanomus of the upper and middle Thebais; [commencing] from the 44th
year of the Diocletian Era, in w^hich the Paschal Festival
was on
on
XVI
Pharmuthi;
XVIII
Kal. Mai;
XVIII Moon;
when Alexander,
his predecessor, having departed this life
Pharmuthi, he [Athan.] succeeded him after the on XIV Pauni, Indict. I., Januarius and Justus being Consuls, Zenius Italus being the Prêfect of Egypt, Epact XXV.; Gods, I.
Pasclial festival
Probably used to designate the several days of the week as named, according to the heathen cu.stom, after varions gods.
.
XXII
'"'^
meaning cf these is doubtful. Cureton renders them the answers of strangers.' But I cannot see how such
'
MJQ2). ^? words
The
translation applies in this case The translation given above would well correspond with the preceding clause, the exile of S. Athan. being the reason why Letters were not always sent,
There
is,
however, a difficulty
in the
forn^ of the last
word
in the l^yriac.
CHRONOLOGICAL AND SYNOPTICAL INDEX.
A.D. 329.
In
Ap.;
Cses.
this year,
Easter-day was on
XI Pharmuthi; VIII
Id
XXII Moon;
Coss. Constantinus Aug. VIII, Constantinus
IV.; the same Zenius being Prsefect of Egypt; Indict. Epact VI; Gods, II. This was the first Letter he [A than.] sent; for he was appointed Bishop in the preceding year after the Paschal feast; Alexander, as is known, having despatche(|: one for that year, before he was removed from this world* This was in the 45th of the Diocletian ^ra.
II;
I
A, D. 330.
In
this
year,
Easter-day was on
XXIV
Pharmuthi
XIII
III;|
Kal. Mai.;
XV
Moon;
Coss. Gallicanus,
Symmachus; Magni-i
nianus the Cappadocian being Prpefect of Egypt; Indict.
Epact XVII; Gods,-IIL In

the Thebais.
this year,
he [Athan.] went througl^
III.
A.D.
331.
In this year, Easter-day was on

of Egypt; Epact
XVI Pharmuthi; XVIII Moon
III Id. Ap.; Coss. Annius Bassus, Ablavius; Hyginus, Prsefec
XXVIII;
Indict. IV.
He
sent this Letter
while journeying,
Foi on his return from the Comitatus. in this year he went to the Comitatus to the Emperor Con stantine, having been summoned before him, on account of ai accusation his enemies made, that he had been consecratec when too young. He appeared before [Constantine], was though worthy of favour and honour, and returned when the [quaf dragesimal] fast was half finished.
IV.
A.D.
332.
Easterday was on XVII Pharmuthi; XX Moon IV Non. Apr.; Epact IX; Gods, VI; Coss. Pacatianus, Hilari anus; the same Hyginus, Prsefect of Egypt; Indict. V. In this year, he went through Pentapolis, and was in Ammoniaca.
In
this year,
V.
A.D.
333.
was on XX Pharmuthi; XV Moon; In XVII Kal. Mai.; Epact XX; Gods, VII; Coss. DalmatiuM Zenophilus Paterius ', Prsefect of Egypt Indict. VI.
this year, Easter-day
;
;
Yid. note
b, p. 36.

VI.
ivii
In

Id.
VII
was on XII Pharmuthi, XYII Moon; A.D. Apr.; Indict. VII; Epact I; Gods, I; Coss. Optatus,
;
334.
Paulinas Paterius, Praefect of Egypt. In this year he [Athan.] went through the low country. In it, he was also summoned to a Synod. But his enemies had previously devised mischief against him in Csesarea of Palestine he became aware of the conspiracy, and excused himself from attending.
;
VII.

stantius^^ Albinus; the
XIV Pharmuthi
XX Moon
A.D. 335.
Ill Kal. Ap.; Indict. VIII; Epact XII; Gods, II; Coss. Con-
same
Paterius, Prsefect of Egypt.
VIII.
XIV
XXIII Pharmuthi; XX Moon; A.D. IX; Epact XXIII; Gods, IV; Coss. Nepotianus, Facundus the governor Philagrius, the Cappadocian,
Kal. Mai;
Indict.
;
.336.
In this year, he [Athan.] went to a enemies which was assembled at Tyre. He departed from this place [i. e. from Alexandria] on XVII Epiphi but when a discovery was made of the preparation against him, he removed thence, and fled in a vessel to Constantinople.
being Praefect of Egypt.
Synod of
his
Arriving there on II Athyr, after eight days he presented himself
before
his
the
Emperor Constantino, and
spoke
plainly.
But
enemies, by various secret devices,
influenced the
Emperor, who suddenly condemned him

of Augustus.
to exile,
and he
set
out on the twelfth of Athyr to Gaul, to Constans Caesar, the son
On
this account,
he wrote no Festal Letter.
IX.
In
this
year,
Easter-day
;
was on VIII
Pharmuthi;
XVIa.D. a'J/.
Coss.
Moon; IV Non. Ap.

Felicianus, Titianus
;
Indict.
X; Epact IV; Gods, V;
the governor Philagrius, the Cappadocian,
being Praefect of Egypt.
He
[Athan.] was in Treviri of Gaul,
and on
this
account was unable to write a Festal Letter.

X.
In this year, Easter-day was on XXX Phamenoth; VII XIX Moon; Indict. XI; Epact XV; Gods, VI; Kal. Ap. Coss. Ursus, Polemius; the governor Theodorus, of HeliIn this year, Constantine having opolis, Praefect of Egypt.
;
a. D. 338.
<^
The
Syr. htw Constantinus, by an error,
XVUl

;
Athanasius, now liberated, returned died on XXVII Pachon from Gaul triumphantly, on XXVII Athyr. In this year, too, Anthony, the great leader, came to there were many events. Alexandria, and though he remained there only two days, shewed himself wonderful in many things, and healed many.
He
departed on the third of Messori.

XI.
A.T).339.
XVII
In this year, Easter-day was on Kal. Mai.; Epact XXVI;
XX
Pharmuthi
XX
Moon;
XII;
Gods, VII;
Indict.
Coss. Constantius II, Constans*'; the governor Philagrius, the
Cappadocian, Praefect of Egypt. In this year, again, there were many tumults. On the XXII Phamenoth, he [Athan.] was sought after by his persecutors in the night. On the next morning he fled from the Church of Theonas, after he had Then, on the fourth day, Gregorius the baptized many.
Cappadocian entered the
city as
Bishop.
XII.
A.D.
3-10.
In this year, Easter-day was on XIV Pharmuthi; XV Moon''; Epact VII; Gods, II; Indict. XIII; Coss. Kal. Ap. Acyndinus, Proclus the same governor Philagrius, Prasfect of
III
;
Egypt.
Gregorius continued his acts of violence, and therefore
wrote no Eestal Letter.
The Arians proclaimed

were
it
XXVII Phamenoth, and

this error.
it
much
ridiculed
[Easter] on on account of
fast,
Then
it
altering
in the
middle of the
they kept
with us on
XIV
Pharmuthi, as above.
He
[Athanasius] gave
notice of
to the presbyters of
Alexandria in a short note, not

flight,
being able to send a Letter as usual, on account of his and the treachery employed.
XIII.
A.D.
34].
In
this
year,
Easter-day was on
XXIV
Pharmuthi:
III;
XVI
Moon; XIII Kal. Mai.; Epact XVIII; Gods, XIV; Coss. Marcellinus, Probinus; Longinus, of
of Egypt.
Indict.
Nice, Prsefect
There was a schism
in Augustannice,
on account of
Gregorius continuing
his illness
this time.
e
m the city, and exercising violence. But commenced, nor did the Pope write a Festal Letter
erroneously Constantius
I,
The Syriac has

Svr.
'
Constans TI.
month.'
CHRONOLOGICAL AND SYNOPTICAL JNDEX.
XIX
XIV.
Ill Id.
XVI Pharmuthi; XX Moons;
a.D. 342.
Epact XXIX; Gods, IV.; Indict. XV.; Coss. Oonstantius III, Constans II the governor Longinus, of Nice, Because Gregorius was severely ill in the Proefect of Egypt. city, the Pope was unable to send [any Letter].
Ap.;
;
XV.
In this year, Easter-day was on I Pharmuthi; XV Moon A.D. VI Kal. Ap. Epact XI; Gods, V.; Indict. I.; Coss. Placidus, Romulus; the same governor Longinus, of Nice, Praefect of Egypt. In this year, there was a Synod held at Sardica and
;
3-J3.
when
the Arians had arrived, they returned to Philippopolis, for In truth, they were Philagi-ius gave them this advice there.
blamed every where, and were even anathematised by the Church of Rome, and having written a recantation to the Pope Athanasius, Ursacius and Valens were put to shame. There
was an arrangement entered into *at Sardica respecting Easter, and a decree was issued to be binding for fifty years, which the Romans and Alexandrians every where announced in the usual
manner.
Again he [Athan.] wrote a Festal Letter.
XVI.
In this year, Easter-day was on XX Pharmuthi; XIX Moon A.D. 344 XVII Kal. Mai.; Epact XXI; Gods, VI; Coss. Leontius,
;
Sallustius;
Indict. II.
the governor Palladius Italus, Prsefect of Egypt; Being at Naissus on his return from the Synod, he
.
Of this Easter-day, he gave [Athan.] there celebrated Easter. notice in few words to the presbyters of Alexandria, but he was
unable to do so to other parts.
XVII.
In this year,
Easter-day was
Moon; VII
of Egypt. Easter' there.
Id.
Ap.
;
on XII Pharmuthi; XVIII A.D. Epact II; Gods, I; Indict. Ill; Coss.
:u.
Amantius, Albinus
Having
the governor Nestorius, of Gaza, Pra^fect travelled to Aquileia, he [Athan.] kept
Of
this Easter-day,
he gave notice
in
few words
to the presbyters of Alexandria,

!
but not
to other parts.
is
The Syriac has XVI, which b Q
an error,
3^^
XVIII.
A.D.
346.
In this year, Easter-day was on IV Pharmutlii; XXI Moon; HI Kal. Ap.; Epact XIV; Gods, II; Indict. IV; Coss. Constantius* IV, Constans III; the same governor Nestorius, of Gaza, Prsefect of Egypt. Gregorius having died on the
>
second of Epiphi, he [Atlian.] returned from Rome and Italy, and entered the city and the Church. He was, too, thought worthy of a grand reception for on the fourth of Paophi, the people and those in authority met him a hundred miles distant. He had already sent the Festal Letter for this year, written in
;
few words, to the presbyters.
XIX.
A.D. 347.
Prid.
In this year, Easter-day was on XVII Pharmuthi; XV Moon; Id. Apr.; Epact XXV; Gods, III; Indict. V; Coss.
the
Eufinus, Eusebius;
Prsefect of Egypt.
same governor Nestorius, of Gaza,
He
[Athan.] wrote this Letter while residing
here in Alexandria, giving notice of some things which he had not been able to do before.
XX.
AD.
348.
was on VIII Pharmuthi; XVIH Moon; III Non. Ap. ; Epact VI; Gods, IV; Indict. VI; Coss. Philippus, Saha; the same governor Nestorius, of Gaza, Prsefect of Egypt. This Letter also he sent while residing in
this
In
year, Easter-day
Alexandria.
XXL
A. D. 349.
In this year, Easter-day was on XXX Phamenoth XIX Moon j VII Kal. Ap.; Epact XVII; Gods, VI; Indict. VII. But
;
because the
Romans
refused, for they said they held a tradition
from the Apostle Peter not to pass the twenty-sixth day of Pharmuthi, nor the thirtieth of Phamenoth, XXI Moon
^ ^^H Kal. Ap.; Coss. Limenius, Catullinus the same governor Nestorius, of Gaza, Prgefect of Egypt. He also
;
sent this while residing in Alexandria.
The Syriac
find
in this place in
But we
XXI
has XXIV.
The Syriac has Constantinus.
the heading to
few words are here wanting in
the Letter UseU.
the text.
CimOXOLOGICAL AND SYNOPTICAL INDEX.
Xxi
XXII.
In this year, Easter-day was on XIII Phannuthi;
the second hour;
Indict.
XIX Moon
A. D. 360.
VI
Id. Ap.
Epaet XXVIII;
;
VIII;
Coss. Sergius, Nigrianus
Gods, VII; the same governor
In this year, Constans was slain by Magnentius, and Constantius held the empire alone. He then wrote a Letter to the Pope, (Athan.) telling
liiiii
Xestorius, of Gaza, Prcnefect of Egypt.
to fear
ontide in
him
nothing because of the death of Constans, but as he had done in Constans while living.
to
XXIII.
In this year, Easter-day was on V Phannuthi; Moon XVI 1 A.D. 361. 1 Trid. Kal. Ap. Epact IX; Gods, I; Indict. IX; after the C.nsulate of Sergius and Nigrianus; the same governor Nesto;
;
I'lUS,
of Gaza, again Preefect of Egypt.
XXIV.
XXIV
Phannuthi; XVIII A.D.
352.
Moon; XIII
Kal.
Mai; Epact
XX;
Gods, III; Indict. X;

;
Coss. Constantius Aug. V, Constantius Caesar I the same governor Nestorius, of Gaza, Preefect of Egypt. Gallus was proclaimed Caesar, and his name changed into Constantius.
XXV.
Ill Id.
was on XVI Pharmuthi; XXI Moon; A.D. Gods, IV; Indict. XI; Coss. Constantius Vug. VI, Constantius Caesar II; the governor Sebastianus, of Ihrace, Praefect of Egypt. In this year, Serapion, Bishop of rhmuis, and Triadelphus, of Nicion, and the presbyters Petrus
In this year, Easter-day
353.
Ap.; Epact
I;
ind Astricius, with others, were sent to the

lir.)ugh
1
fear of mischief
'wever, without success.

1
emperor Constantius, from the Arians. They returned, In this year, JNIontanus, Silentiarius
but, a tumult
the Palace, entered [Alexandria] as Bishop;
lavm!! been excited,
he
retired, frustrated in his design.
XXVI.
was on IV Pharmuthi XVII Moou A.D. VI Kal. Ap.; Epact XII; Gods, V; Indict. XII; Coss. Con; ;
In this year, Easter-day
354,
tantius Aug. VII, Constantius Cresar III;

^'
the
same governor
i'astianus, of
Thrace, Praefect of Egypt.
XXVII.
A.D.
355.
Moon; XVI
Kal. Mai; Epact

;
Coss. Arbetion, Lollianus Nice, Prefect of Egypt.

of the
XXI Pharmuthi XVIII XXIII; Gods, VI; Indict. XIII; the governor Maximus, the Elder, ol
;
In this year, Diogenes, the Secretary
Emperor, came with the design of seizing the Bishop,
[Athan.]
But
he, too, left without succeeding in his attempt.
XXVIII.
A.D.
356.
In this year, Easter-day was on XII Pharmuthi; XVII Moon; VII Id. Ap. Epact IV; Gods, I; Indict. XIV; Coss. Constantius Aug. VIII, Julianus Caesar I the same governor
;
Maximus, the Elder, of Nice, Prgefect of Egypt,
who was
suc-
ceeded by Cataphronius Biblius. In this year, Syrianus Dux, having excited a tumult in the Church, on the thirteenth of
Mechir, entered Theonas with his soldiers on the fourteenth, at
night; but he was unable to capture [Athanasius], for he effected
his escape in a miraculous
manner.
XXIX.
A.D.
357.
Moon; XKal.
In this year, Easter-day was on XXVII Phamenoth; XVII Ap.; Epact XV; Gods, II; Indict. XV; Coss. Constantius Aug. IX, Julianus Caesar II; the same governor Cataphronius Biblius, Praefect of Egypt, to Avhom succeeded
Then Georgius entered on the thirtieth of Mechir, and acted with excessive violence. But Athanasius, the Bishop, had then fled, and was sought for in the city with much opPharnacius.
pression,
many being
in danger on this
account.
No
Festal
Letter was therefore written.
XXX.
A.D. 358.
In this year, Easter-day was on XVII Pharmuthi; Prid. Id. Ap. XVII Moon: Epact XXVI; Gods, III; Indict. I; Coss.
;
Tatianus, Cerealis
the governor Parius, of Corinth, Prael'ect of
Egypt.
Athanasius, the Bishop, lay concealed in the city of But Georgius left on the fifth of Paophi, being Alexandria.
On this account, neither this driven away by the multitude. year was the Pope [Athan.] able to send a Festal Letter.
Xxiii
XXXI.
'
XIX
Pharniuthi
Prid.
Non.
Coss.
A.D, 350.
Ap.;
XX
Moon; Epact VII; Gods, IV;

;
;
Indict.
;
II;
Eusebius, Hypatius the same governor Parius who was succeeded by Italicianus for three months after him Faustinus, of Chalcedon. Not even in this year did the Pope [Athan.] write
[any Letter].
XXXII.
XXVIII
Pharniuthi
IX KaL
A.D. 360.
Epact XVIIl; Gods, VI; Indict. Ill; Coss. Constantius Aug. X, JuUanus Caesar III; the governor Faustinus, of Chalcedon, Prtefect of Egypt.
Mai;
XXI Moon;
This Pmefect and Artemidorus Dux, having entered a private house and a small chamber, in quest of Athanasius the Bishop, bitterly tortured
Eudsemonis, a perpetual was written this year.
virgin.
On
these accounts no Letter
XXXIIL
XI 11 Pharniuthi; VI Id. Ap.; XVII Moon; Epact XXIX; Gods, VII; Indict. IV; Coss.
the
A.D. 36L
Taurus, Florentius
Egypt,
died,
same governor Faustinus
',
Prefect of
who was succeeded by
Gerontius, the Armenian.
He
[Athan.] was unable to send a Letter.
In this year, Constantius and Julianus holding the empire alone, there was a
cessation of the persecution against the Orthodox.
For orders
were issued every where from the emperor Julianus, that the Orthodox ecclesiastics who had been persecuted in the time of
Constantius should be
let alone.
XXXIV.
Ap.
;
XV
I
;
Pharniuthi; Prid. Kal. A.D.
3G2.
XXV
Moon; Epact X
the
Gods,
Indict.
Coss.
Mamer-
tinus,
Nevitta;
same governor Gerontius, succeeded bv

In
this year,
exile,
Olympus
Augustus,
of Tarsus.
turned to the Church, after his
Athanasius the Bishop reby the decree of Julianus
who granted freedom
Clergy, as was before said.

'
to all the exiled Bishops and This year, then, he wrote [a Letter].
This word
it
in whieli
is written vaguely in the Syriac, varying in occurs.
all
the three places
XXIY
XXXV.
A.D.363.
was on XXV Pharmiithi XII Kal. Coss. Mai; XX Moon; Epact XXI; Gods, II; Indict. VI; Prefect Olympius, governor same the Julianus IV, Sallustius;
In
;
of Egypt.
brought a decree of Julianus on the twenty-seventh of of and produced it before the Bishop, and committed many acts to^ proceeded and He [Athan.] therefore left the city, violence.
Thebes.
After eight
Pythiodorus, of Thebes, a celebrated Philosopher, Paophi,
months Julianus died
and, the news of
secretly, by his death being published, Athanasius returned he emThoth, of eighth the on Then night, to Alexandria.
Eastern Hierapolis, and met the emperor Jovian, dismissed with honour. He sent this Festal was he by whom persecution Letter to all the country, while being driven by from Memphis to Thebes, and it was delivered as usual.
barked
at the
XXXVI.
A.D.364.
was on IX Pharmuthi Prid. Non. Gods, IV; Indict. VII; Coss. who Jovianus Aug., Varronianus; ^rius, of Damascus, Prefect; by again he and was succeeded by Maximus of Eapheotis,
In
;
Ap.;
XVI Moon;
Epact
III;
Flavianus, the Illyrian.

to
Alexandria and the Church on the
In this year, the Pope returned again twenty-fifth of Mechir.
Antioch sent the Festal Letter, according to custom, from provinces. the all in to all the Bishops
He
XXXVII.
A D
365
'
was on I Pharmuthi V Kal. Ap. Epact XIV; Gods, V; Indict. VIII; Coss. Valentinianus Aug. I, Valens Aug. the same Flavianus, the Illyrian, being governor. We took the Csesareum but again, the Pope [Aihan.] being persecuted with accusations, withdrew to the
Ii^
XIX Moon;
garden of the new

notary,
for
river.
came
to
him with
But a few days after, Barasides, the the Prsefect, and obtained an entrance
Then, an earthquake happening on into the Church. the twenty-seventh of Epiphi, the sea turned from the East, and destroyed many persons, and much damage was caused.
him
XXXVIII.
A D
366.
'
I^
Mai;
XX Moon
was on XXI Pharmuthi Epact XXV Gods, VI; Indict. IX;

;
XVI
Kal.
in the first
and year of the Consulship of Gratianus, the son of Augustus,

Daglaiphus;
the
XXV
same governor Flavianus,
Praefect.
On
and
the
tlie
twenty-seventh of Epiphi, the heathen
Caesareum was burnt,
made an and consequently many
attack,
of the citizens
suffered great distress, while the authors of the calamity were
condemned and became chief.
exiled.
After this, Proclianus, the Macedonian,
XXXIX.
XV J
Pharmuthi
Kal. Ap. ;A.D. anr.
XVI Moon; EpactVI;
Gods, VII; Indict. X; Coss. Lupicinus, Jovinus; the same Proclianus being governor, who was sucIn this year, when Lucius had attempted an entrance on the twenty-sixth of the month Thoth, and lay concealed by night in a house on the side of the
enclosure of the Church
;
ceeded by Tatianus Lucius.
and when Tatianus the

left
Prajfect
city,
Trajanus
kill
Dux had him

In this
yeai'
brought out, he
the
and and was

to
rescued in a wonderful manner, while the multitude sought
him.
he wrote, forming a Canon of the Holy
Scriptures.
XL.
In this year, Easter-day was on XXV Pharmuthi; XII Kal. A.D. Mai; XVI Moon; Epact XVII; Gods, II; Indict. XI; Coss. Valentinianus Aug. II, Valens Aug. II; the same governor
Tatianus, Praefect.
;{n8.
He
[Athan.]
commenced
building anew the
Caesareum, having been honoured with an imperial command by Trajanus Dux. The authors of the incendiarism were also
discovered
;
the rubbish of the burnt ruins was at once cleared
away, and the building begun anew in the
month Pachon.
XLI.
Pharmuthi Prid. Id. Indict. XH; Coss. HI; Ap.; XVMoon; Epact XXVIII; Gods, same Tatianus the Victor; I, Augustus) Valentinianus, (son of a church in build to began [Athan.] The Pope governor. being
;
XXVII
A. D. 36y.
Mendidius (which bore his name), on the
twenty-fifth of the
month Thoth,
in the eighty-fifth year of the Diocletian Era.
XLIl.
Kal.A.D. In this year, Easter-day was on II Pharmuthi; IV Coss. XIII; Indict. IV; Gods, Ap.; XV Moon; Epact IX;
370.
Valentinianus Aug.
Ill,
Valens Aug.
c
Ill;
the same Tatianus

Palladiiis. ot
being governor;
who was succeeded by Olympius
XXVI
CHEONOLOGICAL AND SYNOPTJCAL INDEX.
his
The Pope [Athan.] finished the Church, called after name, at the close of the eighty-sixth year of the Diocletian Era; in which also he celebrated the dedication"", on the fourSamosata.
teenth of Mesori.
XLIII.
A.D.
371.
In this year, Easter-day was on XXII Pharmuthi XV KaL Mai; XVI Moon; Epact XX; Gods, V; Indict. XIV; Coss. Gratianus Aug. II, Probus; the same Palladius being governor;
;
who was succeeded as Prsefect of Egypt by of Palestine, who was called Cyrus.
Êlius Palladius^
XLIV.
A.D.
372.
In
this year, Ea&ter-day
was on XIII Pharmuthi; VI
Id. Ap.;
XIX Moon;
Epact
I;
Gods, VII; Indict.

Palladius,
XV;
Coss. Modestus,
called Cyrus,
Arintheus; the
same
the
governor,
Prsefect of Egypt.
XLV.
A.D.
373.
was on V Pharmuthi; Prid. Kal. Ap,; XXI Moon; Epact XII; Gods, I; Indict. I; Coss. Valentinianus IV, Valens IV; the same governor iElius Palladius, At the close of this year, on the seventh of Prsefect of Egypt. Pachon, he [Athan.] departed this life in a wonderful manner.
In
The end of the heads of the Festal Letters of holy Athanasius^ Bishop of Alexandria.
"
Syr. 'EyKaiuia.
The
Syr. has
i-^
UO
'
and not one,' which must be incorrect.
[The'
Number
of Letter.
TlIK rllKONuUil.ICAl IMciRJIAThiN'
TABlfLAK ARRANGE ,HfS IX THE IXTBom iTl'
IA5C1UI.
IHIKH
n,.
I
"H
c.'ES"
..K-UnmuldUlo,
April
XXII XXIII
M H.April
I Kal.
April
XXIV
XIII Kal.Md
III Id. April
^^
VIKd.Anril Xll K>I.Mi

Vlj
III.
ilUl.
April April
'-^\^.\
I
'T.i.'C |.;i;h|
ii
I
li
THE
FESTAL EPISTI.es
OF
S.
A 1' H A N A
S,
PATRIARCH OF ALEXANDRIA.
LETTER
Î'he first Festal Letter of
Pope Athanasius, wherein

is
the first A.D. 320.
day of the Paschal week

Constantinus Cces,
on
XL
Pharmuthi;
April; yEr. Dioclet. 45;
Coss. Constaiitinus
VIIL Id. ^^^'^^ Aug. VllL
IV
Prcefect. Septiniius Zenius; Indict,
IL
OF FASTING, AND TRUMPETS, AND FEASTS.
Come, my beloved: the season calls us to keep the feast. Again, the Sun of Pig hteousness, CRUs'mg His divine beams to rise upon us, proclaims beforehand the time of the feast,
in which,
Mai.
4, 2.
obeying Him, we ought to celebrate
it^';
so that
when
leave
the time has passed away, gladness likewise

us*^.
may
not
For discernment of the time is a duty strictly enjoined upon us, and a matter of moral obligation^; even
as the blessed Paul,
when
instructing his disciple, teaches

4,2.
him and
to
out
observe the time, saying, Stand {ready) in season, 2T\m.

of season
knowing both the one and the other, he might do things seasonable, and avoid the blame for such as are unseasonable. For thus also the God
of
all
that
distributes every thing in time

to the
manner of wise Solomon ,

*
end
that, in
;
and season, after the due time, the

Kaiphu iravrl irpdy6eia ypa(f>r].
it well to give the Letter in the words in which it is found in the Syr. Ms. The titles of the second, third, and fourth are to the same effect. Conf. Theodoret. Ov yap TcavTes T]^Qv\r\9T\(Tav iLvdpuTroi rov (()U}Ths awoavrhs yap 6 ttjs hiKaioaw'ris Xavcrai T^Xios TTtto-j TTjs (TajTTjpias Tcs aKT7i/as Kare-rrefjixpev dX\' elcrlv ol tovs 6(p6a\fjLOvs efMV(Tau, Ka\ rh (f)u>s ISilv ovk y\ôvin Interpret, Theodoret. \T]Q-t](Tav, Psalm xcvi. vol. i. p. 1300. ed. ir69. c The due celebration of the fea-t is spoken of a. producing a permanent effect on the Christian. beneficial Conf. I>etter iv. d Conf. S. Cyril. Homil. Pasch. V.
have thouizht
the
first
commencing thus
fiaTi, (pTqalv
rj
title of
^
'
.nVnA> ]V),nM ZoSOpO

the
*
after
*>
Not,
says
it.
manner of wise Solnmon. typically,' as Larsow

So,
in
renders
page 13,
after the
line 3,
{i ,0
places.
that,
ZoSOfJO
nanner
of the saints.
So, too, in various other
The meaning seems to \e even as we find in the words
of Solomon, Eccles.
iii. 1. there is a proper time for every thing; so God, in His Providence, before the coming of Christ, ordained proper season.-' for all those greac events that were to usher in the fulnes.<? nf time.
B 2
Every thing
doiie
hy
God
in due season.
Letter salvation of men should be every where spread abroad. Thus, likewise, for instance, not out of season, but in season, iCor. 1,24. the Wisdom of God, our Lord and Saviour Jesus Christ,
"Wiei.?, 27.
passed upon holy

prophets;
so
Ps. 14, 7.
fas hioniiig the friends of God and the although very many were praying for Him, and saying, O that the salvatioyi of God ivere come out of S ion! the Spouse also, as it is written in the Canticles,
souls,
that,
Cant. 8,
praying and saying,
that
Thou wert my
take
sister s son, that
sucked the breasts of

children
my
mother^! that
Thou wert
the
like to the
of men, and wouldest
upon Thee human
passions for our sake!
nevertheless,
God
of
all,
the
Franier of times and seasons^, and

better than
who knows our
affairs
we
do, while, as a
to obedience in
due season
isa. 49, 8.
be healed so also does He send Him not unseasonably, but seasonably, saying, In an acceptable time have I heard And, Thee, and in the day of salvation I have helped Thee. on this account, the blessed Paul, urging us to note this
season, wrote, saying. Behold,
behold,
noiv
is
the
good physician. He exhorts only one in which we may
2Cor.
6, 2.
the
accepted time;
now
is the
day of salvation.
At
Exod. 23,
^^'
set seasons also
He
called the children of Israel to the
Levitical feasts by Moses, saying. Three times in a year ye

shall keep a feast to
Me, (one of which, my beloved,
is
that
now
call
Ps. 81,3.
at hand,) to the celebration of which priestly'' trumpets
and summon; as the holy Psalmist commanded, saying, Blow with the trumpet in the new moon, on the \solemn\'' day Since this sentence enjoins upon us to blow of your feast.
both on the
new moons, and on
the solemn days,
He
hath
is
made
a solemn day of that in which the light of the
moon
perfected in the full; which was then a type, as this of
thfe
trumpets.
^
Sometimes then,
Apol.
as
was before
said,
they were
TOiv KaipCov iuTi SijfiiovpySs.
de
Fugu sua, . 14. 8 The Syriac here differs from the commonly received text of the Peshito,
which
literal
probably incorrect. It is a translation of the the words of which are also quoted by c Athan. A+i, c a c in Khis Synops. b. bcript. Sacr. ,cfj T-i T u Ihe ancient Jewish t. 11. p. 123. , u-,../ 1^ ,. .11,, it , t A writers also usually interpreted 4.^ this ^ ê *u^ i\/f o ;!, -vi T passage of the Messiah, J he J argum on the verse begins thus: "And at
is
LXX,
that time the King Messiah shall be revealed to the congregation of Israel." ^ Alluding to the command that the trumpets should be blovpn by the priests only. Vid. Num. x. 8. also note pag. 9.
=
,p,
<-
-Lhe
/ u u word Iv |-*^r^ (solemn) should

i
., i
4^
here, as is proved from ^ t-I vv^hat tollows. Ihe same quotation is

,
i.
ii be supplied ^ V ,i
..
made trem
.
.
,</,
-a.
it
rxu near the beginning of the .o

>î
i

&
third letter.
'
Various uses of the trumpets among the Jews,

called to
feasts
;
sometimes also to fasting and to war. A.D. And this was not done without solemnity, neither were these things like common occurrences; but this sound of the trumpets was solemn, so that every man might come to And this should be learned that which was proclaimedJ.
32 9.
not merely from me, but from the divine Scriptures, when God was revealed to Moses, and said, as it is written in the book of Numbers: And the Lord spake unto Moses, saying, Numb,
lo,
Make
to thee
two trumpets
of silver shalt thou

the
make
them,
and they
shall
be for thee to call
congregation very
properly for those
who
here love
Him.
So that we may
know that these things had reference to the time of Moses yea, were to be observed so long as the shadow lasted, the being appointed as conducive thereto, till the time o/Heb.9,
whole
reformation.
lo.
For, (said He,) if ye shall go out to battle'' in Numb.io,

rise
your land against your enemies that
up
against you, (for
such things as these refer to the land; beyond it, in no shall be wise,) then ye shall proclaim luith the trumpets, and
remembered be/ore the Lord, and be delivered from your

enemies.
wars did they blow the trumpet, but under Hear him again, the law, there was also a festal trumpet. day of your gladness. Numb. saying in continuance, J7id in the
Not only
in
10,
and in your feasts, and your new moons, ye shall blow ivitk And let no man think it a light and conthe trumpets. temptible matter, if he hear the law command respecting
trumpets
:
it is
a wonderful and fearful thing.
For because
There
were
different
modes
of
"tZ^li^
blowiriirwith the trumpets in use among the JeVs, which are differently exThe pressed in the Hebrew Bible.
Blow ye the trumpet in Zion, and sound an alarm in my holy mounFour several uses of the trumpet tain.
1st. Calling are recorded in Num. x. 2d. A v. 2. together the assembly signal tor the camp ^ '""^'^/'Y-Y;! 4th. v. 9 3d. Marching to vâr v. 5. Proclamation of festal davs, and days ^-^ 10The difference be^Z^^-^^^'^ , the modes of blowing the trumpets Cor. xiv. H. j^ alluded to by St. Paul, 1 jf the trumpet give an uncertain sound, ^^^ gjâjl prepare himself for the
; :
word li'pn denoting a simple
blast,
used e. g. lo call the people together to assembly, .êuiui^, Num. x. 2; and r'^'-rT an a. du . or nr^n.-p l>f:n signifying a more
,
warlike and continued sound, such as was made when the camp was to be The two moved; Num. x. 2 7. are opposed to each other in v, 7,
!r''"in i^b^ VJ\)r\r\ ye shall
but
yt.
shall
not
Wow, make an alarm.

in
battle
^
p^^.
Kng.
vers.
Thus
too
Joel
ii.
1.
-in^
^.v^-^ni p*!?4i
'^p'ltz;
nvpn
rx^^J vj^îs^
qqj ^
L'SiD\
'e;-'.
jio]
;;
The proclamation of
the Christian trumpet.
Letter the trumpet, more than any other voice or instrument, is exciting and very terrible^, on this account, instruction was conveyed to Israel by such means, for he was then but a child. But in order that the proclamation should not be thought merely human, being beyond this, it was heard as
'-
Exod.
19,
when they received a shock from them in the mount and they were reminded of the law that was then given them, and kept it. For the law was worthy of admiration, and the shadow was excellent otherwise, it would not have wrought fear, and induced reverence in those who heard: and [if such were the case], much more must it have been so with those who at that time saw such things as these. Be it that these things were then typical, and done as in a shadow. Let us, having recourse to our understanding, and
those voices which were uttered
;
henceforth leaving the figure at a distance, come to the
Eph.
6, 12.
and look upon the priestly trumpets of our Saviour, which cry out, and call us, at one time to war, as the blessed Paul saith We tvrestle not with flesh and blood, but with
truth,
:
principalities, with powers, with the rulers of this dark world,
with wicked spirits in heaven.
At
another time the
call is
and lowliness, and conjugal unanimity, saying, To virgins, the things of virgins and to those
to virginity,
;
made
iCor. 7,25.
bound by a course of abstinence, the things of abstinence and to those who are married, the things of an honourable
marriage
;
thus assigning to each domestic virtues and an
honourable recompense. Sometimes also, the call is made to Listen to the same fasting, and sometimes to a feast. [Apostle] again blowing the trumpet, and proclaiming,
Cor. 5, 7.8.
Christ our Passover
is
sacrificed;
therefore let us keep the
feast, not with old leaven, neither with the leaven of malice
and wickedness.
If further, thou wouldest listen to a trumpet
1 The idea of something dreadful is continually associated in Scripture with the sound of the trumpet. It frequently represents the thunder; e. g. Zech. ix. ]4. where the lightning, the thunder, and the tempest are described together, And the Lord shall be seen over them, and His arrow shall go forth as the lightning, and the Lord God shall blow
much greater
(^fljri'^ "iQlt^S) and go forth with whirlwinds of the south. The seven angels blow with trumpets before the judgments of God are inflicted on the world. Apoc. ch. viii. We read, 1 Cor. xv. 52. Iv rp eo-xarr? (r6.\Tri-yyi\ and in 1 Thess. iv. IG. with the voice of the archangel Kal
the
trumpet,
shall
eV (roXitrfyi 0eoO,
The character of a
than
all
real fast.
7
last
and great day of the feast, Jesus stood and cried, sayiny, If any man thirst, let him come unto me and drink. For it became the Saviour not simply to call us to a least, but to the great feast; only so that we should be prepared to hear, and should conform to the proclamation of every trumpet. For
these, hear our Saviour saying;
In that
^' D- 329.
john 7,37.
since, as I before said, there are divers proclamations, listen,
as in a figure, to the prophet blowing the
trumpet; and
the trumpet Joel
2, 15.
further, having turned to the truth, be ready for the an-
nouncement of the trumpet,

in Sion: sanctify a fast.
for
he
is
saith,
Blow ye
This
a warning trumpet, and
commands with
should hallow the

not
great earnestness, that when we fast, we For not all those who call upon fast.
;
God, hallow God, since there are some who defile Him yet Him that is impossible but their own conscience concerning Him for He is holy, and has pleasure in the And therefore the blessed Paul assigns the reason saints.
Ps. 16, 3.
for men's dishonouring
honour God.
fast,
Transgressors of the laio disSo then, to point out those who pollute the
fast.
God:
'Rom.2,23.
he saith here, sanctify a
For many, crowding
to
the fast, pollute themselves in the thoughts of their hearts, sometimes by doing evil against their brethren, sometimes
by daring
are
to defraud.
And,
to
mention nothing
else, there
many who
exalt
themselves above their neighbours,
bringing about a great offence by these means. For also the boast of fasting did no good to the Pharisee, Luke although he fasted twice in the week, only because he
18,
exalted himself against the publican.

also the
Word
In the same manner found fault with the children of Israel on

68, 6.
Isaiah account "of such a fast as this; exhorting them by the day that Iâ. and the fast not is This saying, and Prophet, the I have chosen, that a man should humble his soul; not even if
shouldest thou shouldest how down thy neck like a hook, and thus shall ye neither thee; under ashes and sackcloth strew That we may be able to shew what call the fast acceptable.
kind of persons we should be when we
fast,
and of what
Levit. 23,
character the fast should be, listen again to God command^//c/ ing Moses, and saying, as it is written in Leviticus,
day of the Lord spake unto Moses, saying, In the tenth a conseventh month, there shall he a day of atonement;
this
The food of
the soul described.
LtixER vocation, and a holy day shall it he to you; and ye shall humble your souls, and offer whole burnt-offerings unto the Lord. And afterwards, that the law might be determinate
'-
Levit, 23, ^^'
on
this point,
itself,
He
further saith, Every soul that shall not
humble
shall be cut off from the people.
Behold,
my
brethren, what a fast can do, and in what manner the law
commands us to fast. It is required that not only should we fast with the body, but also with the soul. Now the soul is humbled when it is not found [occupied] with wicked
being nourished with becoming virtues. For and vices are the food of the soul, and it can eat either of these two meats, and incline to either of the two, according to its own will. If, on the one hand, it is bent toward virtue, it will be nourished by virtues by righteousness, by temperance, by meekness, by fortitude. Even as Tim. 4, 6. Paul saith, Being nourished by the word of truth. Such John 4, 34. was the case with our Lord, who said, My meat is to do the ivill of My Father which is in heaven. But if it is not thus with the soul, and it inclines to that which is beneath, it is then nourished by nothing but sin. For thus also the Holy Ghost, describing sinners and their food, alluded to Fe. 73, 14. the devil when He said, I have given him to be meat to the people of jEthiopia^. For this is the food of sinners. And vers.)
opinions,
virtues
;
'J' S. Athan. here speaks of Leviathan as a type of Satan; of the iEthiopians as typical of sinners ; of sinners feeding on the devil, as the righteous feed upon Christ. For the first, conf. S. Cyril. Alexandr. Comment, in Esaiam cap. xxvii. ' In that day the Lord with His 1.
lato
sore and great and strong sword shall punish Leviathan the piercing serpent,
even Leviathan the crooked serpent.' 'Eirev^xdvo'eadai t^v opyrji/ to7s rja^Br]KSai, Koi aTr KTovSariu avrovSy eu /xaKa
SieipTj/cws (TwavaipeaO-ffcreaOai ro7s eav-
nomine, dixerat, eundera nunc Leviathan appellet, (Again, torn. vii. p. 277-) ' Draco iste quern formasti ad illudendiim eil Iste est Draco qui de Paradiso ejeetus est; qui decepit Evam, et datus est in hoc mundo ad illudendum nobis. Also, on Isaiah xxvii. 1. reference is made to Apoc. xii. 7. and Luke x. 19. St. Augustine on the passage says; Tu confregisti caput draconis. Cujus draconis P Intelligimus dracones omnia dcemonia
sub diabolo militantia; quem ergo singularem draconem cujus caput confractum est, nisi ipsum diabolum intelligere debemus.^ Again, Origen. Horn. xii. in Jererniam (vol. i. p. 116. Ed. 1685.) /êAai/es io-ficu Kara rû eV t<j3 irKxreveiv apxhf5ib iv apxfi rov da-fiaros twv atrfidroov
Xeyerai'
alOioîu
iolKa/xei/,
Tov reKvois, Kol avrhv e^Tj rhv aaravav ov rots (TT paTrjyfj/xacriy e^KouTes Kare(Trpdrevoj/
KTipvy/xaa-iv
ayicoi', oIto7s Trap' avTwv avT^^dyovr^s. have also in the commentary attributed to St- Jerome (torn. xi. p. 713. Ed. 1742.) at the passage of Job,' Canst thou draw out Leviathan with a hook.^' Commutavit figuram senigmatis, ut Diabolum, quem superius Behemoth, trans-
Tuy
We
ixiXaivd
rj/x^Ts
el/bii,
Koi
KaXr)'
Ka\
Kar
apx^s t^v
rpvxh*'
elra ^TrocTfirjxdîda, 'Iva KafinpSTepoi yiyufxeOa, Kara r6- ris avrrj,

Fasting a preparation for converse with God.
as our
is
9
329.
Lord and Saviour Jesus
Clirist,
being heavenly bread, A.D.
the food of the saints, according to this; Except ye eat
3o\iu(i,bi.
My fleshy and drink My blood;
so is the devil, the food of the impure, and of those who do nothing which is of the light, but work the deeds of darkness. Therefore, in order to
withdraw and turn them from
vices.
as sustenance, the food of virtue.
He enjoins Now this is,
upon them,
humbleness
of mind; lowliness to endure humiliations; the acknowledg-
ment of God. For not only does such

for souls,
a fast as this obtain propitiation

saints,
but
it also,
being sanctified, prepares the

earth.
and
raises
them above the
And
indeed that wliich
I am about to say is wonderful, yea it is of tliose things which are very miraculous; yet not far from the truth, as ye may be able to learn from the sacred" writings. That great man Moses, when fasting, conversed with God, and received the law. The great and holy Elias, when fasting, was also
thought wortliy of divine visions, and at

like
last
was taken up
Daniel
also,
Him who
fasting,
ascended into heaven.
And
when
and although a very young man, was entrusted with the mystery, and he alone understood the secret things of the king, and was thought worthy of divine visions. But because the length of the fast of these men was wonderful,
and the days prolonged,

to
let
no man
the
lightly fall into
unbelief on that account; but rather let him believe and
know, that the looking
God, and
word
wliich [pro-
T]
avafiaii/ovcra
\c\fVKav9i(TfJi(V7];
Kal
yfyw/jLeda \lvovv Xafxirphv Koi Ka6ap6y.

J>.
Aug.
too,
ut
supra;
Quoniodu
intelligo populos vEthiopes?

nisi
Quomodo
per hos, omnes gentesP et bene per nif^Tos Êthiopes enim nigri sunt. Ipsi vocantur ad fidem, qui nigri fuerunt etc. Suicer, Thes. v. Aldlox^/ quotes from Orat. de exitu animce qn;e Cyrillo Alex, adscribitur, p. 405. daiu6vas, W5 Alelonas CofpJ)5eis. Hesychius. Cent. 1 ad Theo.lulum, num. 23. dajmones vocat, i/otjtous Aldloiras spirituales iEthi^pes. Larsow quotes
; ;
The whole of the comment of S. Aug. the passajê affords a remarkable amplitication of the words of our Author, thoufjh reference is not directly made to the words of St. John (vi. 5:i.) He alludes to the golden calf, which Moses made the children of Israel to drink of, and adds; Quid est hoc, nisi qui'i adoratores diaboli corpus ipsius Quomodo^ agnoscenles erant ? facti
ou
Christum
dicatur;
^^
fiunt
corpus Christi, ut
eis
'>
Vos autera estis corpus Christi membra, The word in the Syriac is [jlJOIO
Hut
t^
in
S.
Athan.
is
torn.
iv.
p.
l-2().
where
/utAovo)-
'
priestly.'
it
this
and
for
in
otlu
AidioTTfS
The Heb. word which the LXX. translate by Aieioms is lZ:'*'*'^
explained by QfVTis anh roof aâpTiuv.
ol
places,
appears to be
theGriek
'UpSs.
jii.
Coiif.
ifph ypdfxfjuiTa. 2 Tiro,
15.
10
The Jews misunderstood
tlie
paschal type.
Letter ceedsl from Him, suffice to nourish those who hear, and For the angels are no stand to them in place of all food. otherwise sustained than by beholding at all times the face And of the Father, and of the Saviour Who is in heaven. thus Moses, as long as he talked with God, fasted indeed
'-
bodily, but
was nourished by divine words. When thereamong men, and God was gone up from him, he suffered hunger like unto men. For it is not said those in which he was that he fasted longer than forty days conversing with God. And, generally, each one of the saints has been thought worthy of the food of virtues such
fore he descended
as this.
Wherefore,
my
beloved, having our souls nourished with
divine food, with the word, and according to the will of
God, and
fasting bodily in things external, let us
keep
this
great and saving feast as becomes us.
For the
foolish Jews,
receiving indeed this divine food typically, ate a

passover.
lamb
in the
But not understanding
the type, even to this day
they eat the lamb, being in error; the more so in that they
are without a city and the truth.
As long
:
as
Judaea and
shall
the
Deut. 12,
' '
city existed,
there were a type, and a lamb, and a
shadow, since the law thus commanded

not be done
in another city;
These things
but in the land of Judaea
but
without [the land of Judaea] in no place whatever. And besides this, the law commanded them to offer whole burnt-
Nah. 1,15.
when there was no other altar than For on this account, in that city a.lone, was there an altar and temple built, and they were commanded to perform these rites in that city only, to the end that when that city should come to an end, then also those things that were figurative might receive their end. Now observe: that city, since the coming of our Saviour, has had an end, and all the land of Judâ been laid waste; so that from the testimony of these things, (and we need no external proof, being assured by our own eyes of the fact,) there must, of necessity, be an end of the shadow. And it is meet that these things should not be learned from me: but the priestly voice cried before. Behold upon the mountains the feet of him that bring eth good tidings, and puhlisheth peace ; and what is the message he published, but
offerings
and
sacrifices,
that in Jerusalem,
The Jewish ordinances only
till
the time of Christ.
11
A.D. 329. that which he goes on to say to them, Keep thy feasts, Judah; pay to the Lord thy votvs. For they shall no more go ^ j /lxx
to
that luhich is old;
it
is
finished;
it
is
taken away: he
is \ers.)
gone up who breathed upon the face, and delivered thee from aJfUction, Now who is he that went up? a man may say to the Jews, in order that even the boast of the shadow may be
done away; neither

sion,
is it
an idle thing to listen to the expresis
It
is
finished ;
He
gone up who breathed.
For
nothing also was finished before he went up who breathed.
But
(then,
as soon as
he went up,
for the
it
was
finished.
Who
was he
Jews, as I before said?

false
;
If Moses, the assertion
would be
rites.
people were not yet come to the
land in which alone they were
commanded to perform these Samuel, or any other of the prophets, even in that case there would be a perversion of the truth for up to that time these things were done in Judasa, and the city was standing. For it was necessary that while that stood,
But
if
;
these things should be performed.
So that
up.
it
was no one
if thou wouldest hear the true matter, and be kept from Jewish fables, look to our Saviour who went up, and breathed upon John ^^* the face, and said to His disciples, Receive ye the Holy
of these men,
my
beloved,
who went
But
20,
Ghost.
For
as soon as these things
were done, every thing
then came to an end; for the altar was broken, and the veil
of the temple was rent; and although the city was not yet
laid waste, yet the
abomination was ready to
sit in
the midst
of the temple, and the city, and those ancient ordinances, to

I
receive their final consummation.
Since then
I t
we have passed
the time of the shadow, and no

it,
longer perform rites under

inito
but have turned, as

is
it
were,
^Cor.3,]7.
the Lord: for the
Lord
is
a Spirit, and where the

:
Spirit of the
Lord
is,
there
liberty
as
we hear from
the
priestly trumpet;
no longer slaying a material lamb, but

to
Lord Jesus Christ, and was dumb, as a Isa. 53, 7. lamb before her shearers; being purified by His precious blood, which speaketh better things than that of Abel having our feet shod with the preparation of the Gospel holding in our hands the rod and staff" of the Lord, by which tliat saint was comforted, wlio said, Thy rod and Thy staff 'Ps. 13, i.
that true
that was slain, even our
the slaughter,
Lamb
Who
urns led as
a sheep
1^
Spiritual preparation for the feast.
Letter they comfort me; and to speak collectively, being in all respects prepared and careful for nothing, because, as the Phil. 4, 5. blessed Paul saith, The Lord is at hand; and as our Saviour Luke 12, saith, Iji an hour when we think not, the Lord cometh;
Cor. 5 8.
-^^^ ^*
^^^P
^^^^
Feast, not with old leaven, neither with the
^2-1*4
^'
and wickedness; hut with the unleavened ^nd truth. Putting off the old man and his deeds, let us put on the new man, w^hich is created in God, in humbleness of mind, and a pure conscience; in meditation of the law by night and by day. And casting away all hypocrisy and fraud, putting far from us all haughtiness and guile, let us take upon us love towards God and towards
leaven of malice
^^^^^
^-f ^^^^(^^riiy
our neighbour;
the
the
that being new [creatures], and receiving new wine, even the Holy Spirit, we may properly keep feast, even the month of these new [fruits]".
PWe begin the holy fast on the fifth day of Pharmuthi, (March 31,) and joining to it according to the number of those six holy and great days, which are the symbol of the creation of this world, let us rest and cease (from fasting) on the tenth day of the same Pharmuthi, (April 5,) on the holy
sabbath of the week.
And when
the first day of the holy
week dawns and
upon us, on the eleventh day of the same month, (April 6,) numbering from it all the seven weeks, one by one, let us keep feast on the holy day of
rises
Pentecost
that which was at one time to the Jews, typically, the feast of weeks, in which they granted forgiveness and settlement of debts; and indeed that day was one of deliverance in every respect. Let us keep the feast on the first day of the great week, as a symbol of the world to come,
in
which we here receive a pledge that we

o
shall
have ever^
rrhv
Alluding to Deut. xvi. J. îxaâi fxwa rwv vecou (scil. Kapncov) LXX. Observa mensem novarum frugum. Vulg. e. the month of Abib. Heb. in Chaldee, we have nSW a-'ZltS
1
the close of his Ej istles, by referring to the concluding sentences in the Paschal Letters of S. Cyril, who seems herein
to have closely imitated his illustrious predecessor in the Patriarchate. The Syriac translator must frequently have liad before him the following expres^''' W'^f^^voi TTjy aylas reaaapaHO(rrvs~iTn(rvpdTrropTesavydTrro/re,
'
fructum protulit, imprimis de fructu primo et prsecoce, (Hos. ix. 10.

rr
X c rarg.) Syr.
#-^ Arn ^PÔ*
2 a Aores produxit.
not have much difficulty upon many of the phrases and expressions used by St. Athan. towards
in fixing
PWeshould
naiourjrhs .r,<rrda,-â.^pa
aa^^drov-ri] i-^ccpcaKoiav
'
'
âoL LLi}. ^"*'*'''
The
blessings of the heavenly feast,
13
A. D. 329.
lasting life hereafter.

shall
keep a perfect
feast with Christ, while
Then having passed from hence, we we cry out and

to the
say, like the saints,
/ will pass
place of the wondrous
?s. 42, 4.
tabernacle; to the house of God; with the voice of gladness and thanksgiving ; the shouting of those who rejoice; so that
sorrow and
ness and joy be
and sighing shall flee away, and gladupon our heads May we be adjudged worthy to accomplish these things when we remember the poor, and do not forget kindness to
affliction
! !
But above all, when we love God with all our and might, and strength, and our neighbour as ourselves; receiving those things which the eye hath not seen, nor the ear heard, and which have not entered into the heart of man; which God hath prepared for those that love Himi, through His only Son, our Lord and Saviour, Jesus Christ through Whom, to the Father alone, by the Holy Ghost, be glory and dominion for ever and ever. Amen. Salute one another with a kiss. All the brethren who are
strangers
soul,
with
me
salute you.
first
Here endeth the
Festal Letter of holy Athanasius.

auribus, neque ullo sensu percipi potest.' L.
<i 1 Cor. ii. 9. Is. Ixiv. 4. Conf. Cic. Orat. II. quod neque oculis, neque
LErXER
A. D. 330 .
Easter-day onAprill9.
IL
Easter-day
Bioclet.
XXIV.
46
;
. .
Pharmuthi;
GaUlcianus^ Valerius -./, t^ ^ t t ttt PrcEject. Magmmanus ; Indict. 111.

Coss.
XIII. Kal. Mai.; Mr a Symmachus ;
Again, my brethren,
is
Easter come, and gladness; for

;
again the Lord hath brought as to this season
so that
when, according to custom, we have been nourished with His words, we may duly keep the feast. Let us celebrate it
then, even heavenly joy, together with those saints
who
also
formerly proclaimed such a feast as

to us of conversation in Christ.
and were ensamples For not only were they enthis,
trusted with the charge of preaching the Gospel, but,
examination,
iCor.4,16. also
we
shall see, as it is written, that its
upon power was
displayed in them.
Be
(St.
Paul) wrote to the Corinthians.

is
ye therefore followers of me, he Now the apostolic ex;
pression
instructive to all of us
for those precepts
which
Tim-
2, 7.
he forwarded to individuals, he, at the same time, enjoined upon every man in every place % inasmuch as he was a teacher
of all nations in faith and truth. And, generally, the precepts of all the saints have an equally extended application by way of exhortation; as Solomon, too, makes use of proverbs, say-
Piov.
4, 1.
ing,
to
Hear,
my
children, the instruction of a father,
and attend
know understanding ; for I give you a good gift; forsake ye my word; for I was an obedient son to my father, and For a worthy father beloved in the sight of my mother. employs the right method of instruction, v/hen he exhibits
7iot
zeal in teaching others those things that
had been properly
imparted to himself; so that when he meets with opposition,

Rom. 2, 21. he
may
the
not be ashamed on hearing
it said,
Thou
'i
therefore
that teachest others, teacJiest thou not thyself

like
but rather,
good servant, may both save himself and gain

*
Conf. Letter
iii.
The degraded condition of

others
;
the wicked.
15
and thus, when the grace committed to him lias A.D. 33 0. been doubled, he may hear, Thou good and faithful servant, Mat.25,21. thou hast been faithful in a little, I ivill set thee over much:
enter into the joy of thy Lord.
*'Be
it
then, on our parts, a
becoming duty,
if at all
times,
so especially in the days of the feast, to be, not hearers only,
but also doers of the commandments of our Saviour

also,
that
having imitated the conversation of the saints,

is
we may
enter together into the joy of our Lord which
in heaven,
which
is
not transitory, but truly abideth
of which evil
doers having deprived themselves, there remaineth to them

as the fruit of their ways, sorrow
and anguish, and groaning, Let a man look on such as these, how thus they bear not the image of the conversation of the saints, nor of that right understanding, by which man But at the beginning was rational, and in the form of God.
the result of torments.
=
being barely on a level with the beast without understanding, and like it in unlicensed pleasures, they are described
by comparison with
and
errors,
lustful horses
also, for their craftiness, Jer.
5, 8.
and
sin laden
with death, they are called a

3, r.
generation of vipers, as Luke saith'^. Now having thus fallen, Luke and grovelling in the dust like the serpent % they thought of
nothing but things which are seen, esteeming them to be good; and rejoicing in these things, but not serving God,
they ministered
state,
to
their
the
man -loving^
might
seek
own desires. Yet even in this Word, who came for this purpose,
that
that
He
which was
like
lost
and
find
it,
sought to restrain them from folly

saying.
b
this,
crying and
Ps- 32, 9.
Be ye
not as the horse
and
the
mule ichich have
have here the first fragment of the original Greek text, It is to be found in Commas Indicopleustes, p. 31(i. with the tirle, Tov aylov 'Adauaaiov e/c rrjs Sevrepas
extant
OpTo<rTi/c77S.
We
translated) may serve to give us a correct opinion of the fidelity and accuracy with which the Syriac translator per-
formed his part. The same may be said of the few other remaining lines extant in the Greek.
^
'^
TeVotTo
kKiffTore
pais
TTis
tiev,
Koi Trap' r}(.LUiv irpsirSuTus fiaKiaTa Se eV toTs ^Wkoprris, ^^ ixdvo^ aKpoaral,

h.v
Syr. eiKU)U. The Ms. reads
for
^
Matthew
(iii
7.) or
John incorrectly Luke (iii. 7.)
dAAa Ka\ TTOirjTal rCov tov Scor^pos Trpocrrayfxdrwv ycuwiuLcda 'Iva Ka\ t},v tS>u 'Ayiwi- TpSwow ixifj-ncrdfieuot, avveiaeKeoifxiv els rr]v rov Kvplov &irav(TT6v re Koi ovrws (xevovcrav iv ovpavois x"pctj/. A comparison of this with the Syriac text (from which the above is literally
avrol,
SalfiouesKaXol^ ^llv yy6vafTL Kal iKirâdi^Tis Se anh t^s ovpayiov

Kal
Koiirhv
Trepl
(ppovh(Tews
p. 0-J8. L..
f
r)]v
yriv
t. i.
Kv\iu5ouixevoi.
Athan. Vit. Anton,
Syr,
\Ol1\ ^CLa).
îKavSpctiiros.
16
The sad
effects of necjhctiny
God.
Letter no understanding, whose cheeks ye hold in

II.
Is. 23, 2.
(LXX.
vers.)
ivith hit and Because they were careless and like the wicked, the prophet also prays in spirit and says. Ye are to me like merchant-men of Phoenicia. And the avenging Spirit protests
bridle^.
P. 73, 20
against
them
in these words,
Lord, in Thy city Thou wilt

the
despise their image.
Thus
then, being changed into
likeness of fools, they so far fell

ing, that,
away
in their understand-
the Divine Rom. 1,22. their

28.
by their excessive reasoning^, they even likened Wisdom to themselves, thinking it to be like
own
works'. Therefore, professing themselves to be wise,
they became fools,
and changed
beasts,
the glory of the incorruptible
God
birds,
into the likeness of the corruptible
and four-footed
and creeping
image of man, and things. Wherefore
s Conf. Athan. Orat. iii. contra Arianos, tom.i. p. 450. In both places, the idea of comparing naankind with different brute animala in illustration of their corrupt propensities is enlarged upon, and in both places reference is made to Jer, v. 8. and Ps. xxxii. 9. among other passages. "Eôs t^ O^la. ypa<f>rj rh Karh (pvaiv ^vra irpdyîara,
this
would rather require

as in Matt. vi. 7. or
lllsnv>
ll^Qflo
1U^
\i<6] y as in Prov. x. 19.
The usage
Tavra rots avdpwirois els lK6vas koI irapaSdyfjLaTa Xafiâvciv rovro 5e TTOte?,
?/'
of the word, as well as the context and reference, seem to require the idea of reasoning carried to excess, rather than
cK r&v Kara cpixny iKehwy, rh ^

(paiyrjrai
f)
of idle talking.
is
'
P \ V> U 1*^]
npoaipecreccs
tSov
audpwiroop
fj
KivTifiara' Kol ovrus,
(pavXos,
SiKaios
6 Tovrcci' SeiKwrai rpSwos. 'Ewl fxkv ovif ru>y (pa{i\up ws iav rrapayyeKXr), /xt)
yipearde
ws t-mros Kal tju'lovos, oTs ovk kari GvvecTLS. (Ps. xxxi. 9.) ^ koX ^rav fj.cfKpSfiei'os Tovs ovTCfj yuofieuovSy Xeyr),
6,u9p(oTros iu ri/xp Sbu,
a-vvefiK-fjdr]
an irrational lamb,' in Letter iv. They became so absurd and sophistical in their reasoning {ifiaraiwd-qirav ii/ ro7s Sia\oyi(T/j.o7s avruiv) so entangled themselves with subtleties on the divine
;
nature, as to lose
of
ov
cryf/TJ/ce'
napa
IH.)
to7s
KT-fiveari
to7s aj/oi)TOis,
xlviii.
Ka]
w/iioiccBr]
avrols'
(Ps.
Kal Trakiv Yttttol 6r}Kvfj.ave7s iyeyfjdrjcrau. (Jer. V. 8.) Athan. then proceeds to produce and comment upon passages of Scripture, in which the characteristics of inferior animals are proposed for our imitation, e. g. the simplicity of the sheep; the harmlessness of the dove.
h
God, and all character; ( etr/coTiVerj r] kcrvv^Tos avrSov Kapdia iiibipauQricrav.) Conf. Athan. Orat. contra Gentes, tom. i. p. 15, ils yap tV tuv iraOciv
right perception appreciation of His

all
'
Kal i]Bova}y aXo-yiav ne(T6vTes ol HudpuKal tt\4ov ovSei/ dpui/res ^ Tjdovas Kal (TapKhs incOufxlas, ws iy rovrois to7s hx6yoi.s T7> Siduoiay exoyres, iy a\6yoii Kal rh 6e7oy ayeKdaayro Kara r^y iroirroi,
For
tOai2o\ I \V>
read
OOlZo\i\V)lwi thouthoweverany V
difference in the meaning.
va6wy kavTooy, Kal deovs y\v\pauTes. npQTra96vTes ^vxw tois rwy r]doya>y aXoylais iirl tt/j/ , roiavrriv eeorcXaariav KaTeirecrov Kal Trea-dyres, Xoiirhy cos
KiK'iav
rwy
TocrovTOvs
rrjy
yap
Larsow
ren-
ders
12Vk^ .oaiZo\i\v>]
idle
^
But
by ob ihrer ' by their

*
eitlen Geschwatzigkeit,'
talk,'
explaining
vapaSodeyres iv ra lnco(TTpa(privaL rl-y 6ehy avrovs ovtws iy avTo7s KvXioyTai, Kal iy aX6yois rhy rov A6yov irarepa 6ehy aireiKdôvai. The idea formed of the Deity was too often but the reflex of the corrupt and degraded mind of
the
it
in
note
by
iroKvkoyla.
man.
Character of I he feasts (f the wicked.
17
God gave them over to a reprobate windy to do those things A.D. 330. which are not convenient. For tliey did not listen to tlie l^rophetic voice that reproved them, (saying,) To what have Is. 40, 18. ye likened the Lord, and with what have ye compared Him ?
neither to David,
sang, All those that
who prayed concerning such make them are like mito

upon
a stone as
as these,
and
them, and all^^-nb.s,
those ivho put their trust in them.
For, being blind to the
truth, they looked
God: and
;
further, like
senseless creatures, they
went on
in darkness
and, as the
I?. G, 9.
])rophet cried,
They hear indeed, hut they do twt under-
stand; they see indeed, hut they do not perceive; for their heart is waxen fat, and with their ears they hear heavily. Now those who do not observe the feast^ continue such
persons even to the present day; pretending indeed and i Kings 12, devising names of feasts^, but rather introducing days of^^'^^'
mourning than of gladness

wicked, saith the Lord,
For
as
there
is
no peace
saith.
to
the
Is. 48, 22.
And
Wisdom
Gladness
and joy
are taken
feasts of the
wicked.
from their mouth"". Such then are the But the wise servants of the Lord,
Eph. 4,24.
who have truly put on the man which is created in God, have received gospel words, and account, as of general application, the
commandment
given to Timothy, which saith,

iTira.4,12.
Be
thou an example to the believers in word, in conversation, in love, in faith, in purity. They keep the Feast with such
say,
propriety, that even the unbelievers, seeing their order",
may
is a
liis
God
is
ivith
them of a truth.
For
as
he
receives an apostle receives
Him who
sent him, so he
who who
l Cor. 14, ^*
follower of the saints, makes the Lord in every respect
end and aim
even as Paul, being a follower of Him,
says.
As I
also of Christ.
For there
is
is
first
the precedent iCor.li,i.
of our Saviour, and hertuji

in that
the height of His divinity,
when He conversed with His disciples, He said. Learn of Me, for I am meek and loivly in heart, flw^Mat.n,29.
^
Pjlr^LlO
olaveoproi.
of the Syr. version in

allusion
v.
33.
^1D
1,^5
'
Syr. axVlâTLcrdiJ.evos.
The
Ol^^
LXX.
Eng.
'"
in this sentence is evidently to the conduct of Jeroboam, as recorded Kinp:s xii. 32, 33. The phraseology of the
1
Heb. ")2l y^ STS (Keri.) inKdaaTo a7rh KaplLs avjov

othis
vers, devised
own
iii.
heart,
Vid. note
^J'"
f.
Letter
page 23.
Svriac
vising
(de"|>U> loiSb* names of feasts) resembles that
_a^
! "'^'^'
C^'^*' ^-i- " 5-
Â.Vc.
18
Christ our example.
For also when He put Letter ye shall find rest to your souls. water into a basin, and girded himself wdth a towel, and Johni3,i2. washed His disciples' feet, He said to them, Knoiv what Ye call Me Master and Lord, and ye say I have done. well, for so I am. If therefore I, your Lord and Master, have washed your feet, ye also ought to wash one another's feet: for I have given you an example, that as I have done
to
you, ye also should do.
Oh
my
brethren,
ness of our Saviour
of trumpet should a
as these
how shall we admire the loving-kindWith what power, and what kind ? man cry out, when exalting such helps
which He gives ? That not only should we bear His image, but should also receive from Him an example as that we should go on a pattern of heavenly conversation
;
as
He
hath begun
that suffering,
we should not
;
threaten
Pet. 2,
being reviled, we should not revile again but should bless them that curse and in every thing commit ourselves to
;
'"~
""
God who
will
judgeth righteously.
For those who are thus
disposed, and fashion themselves according to the Gospel,
be partakers of Christ, and imitators of apostolic conversation on account of which they shall be deemed worthy of that praise from him, with which he praised the Co;
iCor. 11,2. rinthians,
when he
said,
I jrraise you
that in every thing ye
are mindful of me.
Afterwards, because there were
men
using indeed his words, but wishing to obey them according

to their lusts,
and daring
to pervert them, as the followers
of
1
Hymeneus and Alexander, and
Tim.
1,
ducees, who, as he said, having
before thep the Sadmade shipwreck of faith,

;
2^Tim. 2
i*^'-
'
'
were entangled? in the -mystery of the resurrection on this account he immediately proceeded to say. And as I have delivered to you traditions, hold them fast. That is, in truth, that we should think no otherwise than the teacher hath For not only in outward form did those wicked delivered.
o Syr. ASa^5 MenschenThis expression \iehe.\iâuepc.7rla. will generally be found rendered by loving-kindness in the following pages, p Lars. ' verspotteten' made' sport
f
,
UOAJ]
^^'^
^ng. I
^
Pjf ^ ^V" ^^^, allow of such meanhave httle doubt that ' entangled ^ê correct rendering, and that it
<^ 'i '
Ct
should be
^y^'
^^'^"^
?^ ^' S'
of;
taking
I
,.
1.
.*/ V^^, i |>^ as the root of ^r^^^.

<
but
think the Syriac expression in
^his, too, agrees better with 2 Tim. ii. 18. ' who concerning the truth have ^,,,,/^ s^yj^g th^t tfe resurrection is past already.'
Heresies are perversions of the truth.
19
men
disguise themselves, who, as the
Lord
says,
put on
^'^^'^^-
sheep's clothing, and appeared like unto whited sepulchres but they took those divine words in their mouth, while
having within an
evil conscience.
And
the
first,
forsooth,
was the serpent, the inventor of wickedthe devil, ness from the beginning, who, under a disguised form, conversed with Eve, and forthwith deceived her. But after him and with him are all inventors of unlawful heresies who indeed, refer to the Scriptures, but
thus,
who appeared
'J,
do not hold such opinions as the saints have handed down,

receiving
them
as the
traditions of
men
erring, because
There- Mat.22,29. Paul deservedly praises the Corinthians, because their opinions were in accordance with his traditions. And the Lord most righteously reproved the Jews, saying, JVherefore ^^^^' i^ ^ do ye also transgress the commandments of God on account of your traditions. For they changed the commandments they received from God to suit their own follies, and adhered
nor their power.
fore
they do not rightly
know them,
Respecting these, a little Paul again gave directions to the Galatians who were in danger thereof ", writing to them, If any man preach to you aught else than that ye have received, let him
after, the blessed
q Conf. S. Atban. Orat. i. contra Arian. torn. i. p. 323. Tis oh O^wpel TovTov ("Apetov) 5ia rod SoKeTv ovofjid(iiu ebf Koi Trepl Qôv \eyeii/, cos rhu ocpiv
rather to the traditions of men.
<âl.
1,9.
from them. Orat.

Ha^r.
their
'
some words
69. 15. of
ii. . 18. conf. Epiph. Or rather they took Scripture, and made
(Tvix$ov\evouTa tt} yvvaiKi ; Again, p. 324. Mad^Twa-au dnh tS>v ypacpuiu, Sti Kal 6 ras aipccreis iTrivorjaas 5ia-
SvauKLxparat ras Ae'êts twi/ ypacpciu, Iva avras ex^v i-rriKaXv^jLixa, rhu Xhiov ihv dTnair^lpas, airarr](Tr] tovs aKepaiovs. ouTO) TTjj/ Evau TjTraTTjo-ej/- ovtw kuI ras HWas alpe(Tis eirXaae- ovtu kuI vZv "Apeiow cTreio-ej/ k. t. A. L. Again, p. 322. Oi/'tw Ka\ 6 ki'/SStjAos kuI ôrdhîos "ApeLos, vTvoKpiverai fx\v ws ir^pl Qôv Ae^coj/, Trap^vTiOiU -ras tojv ypacpwu Ae'lets. The same comparison of the Arian heresy perverting Scripture, with the conduct of the serpent when he beguiled Eve, is made immediatelv at the commencement of the first discourse against the Arians. The Arians availed themselves of certain texts as objections, argued keenly and plausibly from them, and would not be driven
fio\os, Sik Ti)v iSiai/ TTjs KUKias
Siai^,
own deductions from them, viz. Son,' 'made,' * exalted,' &c. 'Making their private irreligiousness as if a rule, t^^y misinterpret all the divine oracles ^y it.' Vid. note to p. 178. of ' Select Treatises of S. Athanasius,' published ^^ '^his series. Vide also Athan. Epistola Episc. Êgypti ot Libyse, p. 214. ^'j, Oi'Tws koI EiW r/TroxTjae;/, ov rb. ^^'? KaKuiu,^ oAA' viroKpiudix^vos fihu to,
tV
^"^ ^Vfxara, tt;*/ 5e Sidvoiav avTwu Tô-pairomv. Athan. frequently speaks ^^ heresies as having their origin in t"""^^' ^^ which, however, only a partial one doc^^}^ imperfect view is taken *""^ '^ ^"e" unduly dwelt upon to the
'^'^^
:
suppression of others, or enforced with ^"^" subtlety of reasoning as to unfit 'he mind for the reception of others equally important. ' ^ kiuSwou (Syr.) avrod -ftcrav Trotovvres. The Syriac is apparently a literal translation of these words.
c2
20
Letter he accursed.
'-
The doctrine of Scrqyture contrasted

For there
is
ik)
fellowship whatever between
the words of the saints, and the fancies'* of
human
invention;
for the saints are the ministers of the truth, preaching the
kingdom of heaven
Is. 22, 13.
but those who are borne in an opposite and think their end is that they shall cease to exist, while they say. Let us Therefore also the eat and drink, for to-morrow we die. blessed Luke reproves the inventions of men, and hands
;
direction, have nothing better than to eat,
down
the relations* of the saints, saying in the beginning
Luke 1,1. of the Gospel, Since
many have taken
in
hand
to
write
narrations of those
of tvhich tve are assured, as those who from the beginning were witnesses and m misters
events
of the
to
Word have
also,
deliver ed^^ to us;

to
it
hath seemed good

all
me
who have adhered
them
from
the first'',
to ivrite correctly in
order to thee,
excellent Theophilus,
that thou mayest
know
the truth concerning the things in
ivhich thou hast been instructed.
For what the
saints respec-
tively received, they give without alteration, for correctness
of doctrine concerning mysteries.
Of them
is
is
it
the (divine)
it
word would have

1
us
disciples,
and right
that
they
should be our teachers, and necessary

Tim.
1,
that
we should
submit to them alone; for of them only is the word faithful and ivorthy of all accejjtation, inasmuch as they did not become disciples because they heard from others but being eye-witnesses and ministers of the Word, they handed down what they had heard from Him.
;
Some, indeed, related the great miracles performed by our Saviour, and preached His eternal Godhead. Others, again, wrote of His being born in the flesh of the Virgin, and proclaimed the festival of the holy passover, saying,
iCor.
5, 7.
Christ our Passover
is
sacrificed; so that each one of us,
and
2 Tim. 2, 8.
all
of us together in
common, and
as it
is
all
the churches
in the world
rose
may remember,
let
written. That Christ
from
the dead, of the seed of David, according to the
Gospel.
^
And
'
not that escape our observation which

quire
(pavraaia Sjt. Literally those of the naint^.'
the above Feshito version is
translation.
to
The
effect,
the
same
"
For OVo\ft >
leg.
qSq11>
here
ZL.]au^ ZuOOl J^L^fiJ

r>mV->V
^\^
The
Syriac text
AsiQJJ
to re-
.001^^
\>.l^ ^!iD seems
with the vain traditions of men.

;
21
.
that, I A.D.330 Paul delivered, declaring it to the Corinthians mean, concerning His resurrection, whereby he destroi/ed Heh. 2, 14. him that had the jôwer of death; that is, the devil, and having loosed the bands of raised us up together with Him death, and vouchsafed a blessing instead of a curse joy instead of grief; a feast in the place of mourning, in this holy joy of Easter; which being continually in our hearts, we always rejoice, as Paul commanded; Praying ivithout ceasing; zw iJThess. 6, We therefore do not neglect to every thing giving thanks. publish its seasons, as we have received from the Fathers.
;
;
Again we write. Again, holding the apostolic traditions, we put one another in remembrance in our meetings for prayer and keeping the feast in common, with one mouth we truly give thanks to the Lord. For thus receiving the
;
grace, and being followers of the saints, ice shall
make
shall
o?<r Ps. 35, 28.
praise in the Lord all the day, as the Psalmist says.

this
In
way, when
we
properly keep the feast,

>'.
we
be
We begin counted worthy of that joy which is in heaven the fast of forty days on the 13th of the month Pliamenoth,
(Mar.
9.)
After
we have
given ourselves to fasting in con-
tinued succession, let us begin the
week of
the holy Easter*
Then on the 18th of the month Pharmuthi, (April 13.) ceasing on the 23d of the same month Pharmuthi, (April 18,) and keeping the feast afterwards on the first of the week, on the 24th, (April 19,) let us add to these the seven weeks
of the great Pentecost, altogether rejoicing and exulting in
Christ Jesus our Lord, through
Whom
to the
Father be
glory and dominion by the
Holy Ghost,
for ever
and ever.
Amen. The brethren which
are with
me
salute you.
Salute one
another with a holy kiss^.
Here endeth the second Festal Letter of the holy my Lord

Athanasius, Bishop of Alexandria.
1 Compare the fragment of the original Greek, given in page 15.
z
of S. Cyril ends with the

'Actt cicrucrSe
same words.
,1 The word
^,
^ U^^
(Heb.
,TT
.^.. HD?
Gr. trda-xa) is sometimes rendered Easter, and sometimes Pagsuver, in

the following pagen.
*
aW-fjXovs iv (piArj/xaTi ayicf. 'AfTirdCouTaL vuus ol crvu ifiol aSf\(pol. j^ ^.î ^^ observed, that this is the usual form in wliich our author conS. Cyril eludes his Paschal Letters. employs it but once, as above.
The twenty- lifth Paschal
Letter
LETTER
III.
A. p. 331.
Easter-day on April 11.
Easter-day XVI Pharmuthi ; III Id. April; jEra Dioclet, ^y Coss. Aniiius Bassus, Ahlahius ; Prcefect. Florentius ; J
'
'
>
>
Indict,
IK
my
beloved brethren, the day of the feast draws
all
Again,
near to us, which, above

prayer; which the law
it
others, should be devoted to
to be observed, and which would be inconsistent with our episcopal duties* to pass For although we have been held under over in silence.
commands
restraint
by
those
who
affllict
us, that,
on account of them,
;
we should
2 Cor.
7, 6.
not announce to you this season
yet thanks be
to God, tvho comforteth the afficted, that
we have not been
Numb.9,2.
Ps. 81,3.
^2ih.\,\5.
put to silence, as though overcome by the wickedness of our accusers but obeying the voice of truth, together with you shout in the day of the feast. For the God of all hath commanded, saying, Speak^, and the children of Israel shall And the Spirit exhorts in the Psalm keep the Passover. Blow the trumpet in the neiv moons ^, in the solemn day of your feast. And the prophet cries; Keep thy feasts, O I do not send this to you as though you were not Judah, aware of it but I publish it to those who know it, that ye may perceive that although men have separated us, yet God
;v
;
;
1 think the translation here given
referring
''"'^
to
Athan. himself
rnuv 5e
of the Syriac
IAaXQaa
cA i5
I
2^
have
lT:iaKo-KiK6v iari, (?)
CnuAÎ
taken
IS
the correct one.

in its
'
lA^^XU.
more restricted
Vid.
in v.
ecclesiastical sense
episcopal.'
found here, though it does not appear the Peshito version. No.^ry^m,.^ Se Jâaju e. royro^srhu
Mich, note in Lex.^ Syr.
^s^njo.
This seems to suit better with the expression 'pass over in silence,' as
well
as
.^^^^ i^nSv/xlas Kaiphu, KaO'- tu rh icpxaTa ivduTa Trape\r}\aice, yeyove Se t^ ndura

Kaii^d.
S. Cvril.
Horn. Pasch. xxx.
the
folloviîng
sentence, both
near the beginning.
a
Christ the great object of the Feast.
23
A. P. 331.
the same feast, and having joined us again, we approach Lord. same always worship the And we do not keep the festival as observers of days, in those knowing that the Apostle reproves those who do so,
Ye observe dags, and months, and words which he spake do we look upon the day as a rather But times, and years. so that all of us, who feast; the of because solemn one to God by well-pleasing be may place, serve God in every the nearannouncing when Paul, blessed For the prayers'^. but the days, announce not did this, gladness like
;
Gal. 4, lo.
ness of
saying, Lord, on whose account also we keep the feast, conus, of all that so is sacrificed; Chrilt, our Passover, of nearness have may Word, the of templating the eternity
Cor. 5, 7.
access to
For what else is the feast, but the service And what is that service, but prolonged of the soul? The unprayer to God, and unceasing thanksgiving^? also consequently them, from far thankful having put these
Him.
springing therefrom: rightly deprive themselves of the joy Theremouth'. their taken from for joy and gladness are peace have to them allow not the (divine) word doth
fore,
;
working For there is no peace to the wicked, saith the Lord, who him to even not So, sorrow. the work of anguish and forgiveness grant Gospel the did owed ten thousand talents For even he, having received sight of the Lord.
in the
Ts. 48, 2?.
Mat.ie,24.
kindness in forgiveness of great things, was forgetful of former those of also penalty little ones, so that he paid the
things 8.
<J
And
very properly so
'
for it
was incumbent on
Larsow renders
VJ^|^
.
The time of the Jewish types and shadows having passed away, the observanoe of the part.cu ar days ce ebrated among them is likewise abrogated.
voluntary,' as
it.
Vid
^^^
^
g^.^_ .^ ^_
,
V},]A1
is
, , ,
^^ *
.^^-^
-^^
:.
^^,;^
.^nse, the word
Theif think principally of the s?rt.w;j; 7re" are to direct our attention chiefly to the A7/i6Va;zee of the festival When directions for keeping Christ. the Jewish feasts were given in the O. T. especial stress was laid on the In the N. T. on the particular day. contrary, our* Saviour is the one great subject introduced to our notice
Christ, our Passover,
e
cognate with Vl*AetTrros (?)
^vxa.pi(TTia aS/a-
is
sacrificed.
cAlAaSO^ ZuLj lAujoZ

'
Strom. 7. 1. in the Greek i Thess. v. 16, 17. both and in the Syriac vers, and Letter xi. f This is apparently a quotation from Scripture, though 1 cannot find the exact words. Perhaps it is from Jer. being yji. the phraseology of v. 28. transferred to the sentiment of v. 34. occurred, The expression has already
p. 17.
u
Alex, aZiaMnrros aydnr]. Also

Conf.
Clemens
OUSD
unceasing
thanksgiving'
As,
held
in
the
parable, the servant
.imilarexpression to 'prolonged prayer' intheprccedinglineJnot'freiwilligen,'
was
accouutable for the debt, (which had otherwise beeu forgiven
24
The grace of God
to he
hnproved hy
us.
Letter him, having himself experienced kindness, to be merciful to his fellow servant. Also, he that received the one talent,
'-
Mat.25,2G.
and bound it up in a napkin, and hid it in the earth, wasconsequently cast out as an unthankful person, hearing the words, Tkou tvickcd and slothful servant, thou kneivest that I reap ivhere I sowed, not, and gathered ivhere I have not strawed ; thou oughtest therefore to have put my money into the hank, and on my return, I should have received mine own. Take therefore the talent from him, and give^ it ta For, as a matter of course, hirn that hath ten talents. when he was required to deliver up to his lord that which belonged to him, he should have acknowledged the kindness of him who gave it, and the value of that which was given.
For he who gave was not a hard man had he been so, he neither would not have given even in the first instance was that which was given unprofitable and vain for then he had not found fault. But both he who gave was good, and that which was given was capable of bearing fruit.
;
; ;
Piov. 11,
26.
As
cursed,
therefore
he
ivho
withholdeth corn in seed-time

divine
is
is
according to
the
proverb
so
he
who
about grace, and hides it without culture, is properly cast out as a wicked and unthankful person. On this
careless
account, he praises those

Mat.25,23. ing.
who
increased [their talents], say-
Well done, good and faithful servant ; thou hast heen faithful iti a little, I will place thee over much; enter into the joy of thy Lord. This was fit and reasonable for, as
;
the Scripture declares, they had gained as
much
as they
had received. Now it is right, my beloved, that our will should keep pace with the grace of God, and not fall short;
lest
when our
will remains idle, the grace given us^ should
Mat.12,24.
enemy finding us empty and naked, should enter [into us], as was the case with him spoken of in the Gospel, from whom the devil went out for having
begin to depart, and the
;
gone through dry places, he took seven other spirits more wicked than himself; and returniiig and finding the house
empty, he dwelt there, and the last state of that
him,) on account of his cruelty
;
man was
to his
fellow-servant ,o sinners, who ungratefully withhold praise and thanksgiving from God, are deprived of the blessings they before enjoyed,
Por
For
QSCJIO
leg.
't'g.
OlOOOTO
A^01jiZ|> *
>
AoOTul)
'
Spiritual zeal compared with Ji re.
25
A.D. 33i,
worse than the
first.
place for the entrance of the unclean spirit.
For the withdrawal from virtue gives There is,
moreover, the apostolic injunction, that the grace given us should not be unprofitable; for those things which he (Paul)
wrote to his disciple as of private application, he enforces on us through him'', saying, Neglect not the gift that is in
land shall he satisfied ivith bread ; hut the paths of the slothful are streivn with thorns ; so that the Spirit forewarns a man not to fall into them,
thee.
tilleth
iTim.4,14.
Prov. 12,
^^^^^
19
For he who
his
j^
Break up your fallow ground, sow not among thorns. For when a man despises the grace given him, and forthwith
saying,
falls
Jer. 4, 3.
into the cares of the world, he delivers himself over to

is
his lusts;
and thus in the time of persecution he and becomes altogether unfruitful.
offended',
'
TKwâ-
l\!aU3 21.
Now
this,
the prophet points out the end of negligence like
is he who doeth the work of the Lord Jer. 48, 10. For he who is enlisted in the service of the Lord should be zealous and careful, yea, moreover, burning like a flame so that wdien, by an ardent spirit, he has destroyed all earthly" sin, he may be able to draw near to God, Who, according to the expression of the saints, is Deut.4,24; called a consuming fire. Therefore, the God of all. Who fieb! 12^29. maketh His angels [spirits'], is a spirit, and His ministers a Ps. 104,4. fiame offire. Wherefore, in the departure from Egypt, He forbade the multitude to touch the mountain, where God was appointing them the law, because they were not of this character. But He called blessed Moses to it, as being fervent in spirit, and possessing unquenchable grace, saying, Let Moses alone draw near. On this account he also entered Exod.24,2. into the cloud, and when the mountain wâs smoking, he was not injured; but rather, through the words of the Lord, Fa. \2, 6. which are choice silver tried in the earth, he descended more
saying, Cursed
carelessly ^
pure.
Therefore the blessed Paul, when desirous that the grace

of the Spirit given to us should not grow cold, exhorts,
Conf. Letter ii. p. 14. line 14. Conf. Episi. i.ad Castor. Athan.op. torn. ii. p. 314. a>$ "yap toTs ttkttws Soi'
'
npoffepxofj-ffois
XfvovcTi
T(j5
Seo-TTOTj;,
5J|a,
Ti/xr]
irphs
rb fufWov (nr)yye\Tai- ovrws Tifiupiai

fiapinarai
to7s
Tavrr) rp iirayyiKia. Vid. also S. Atlian. Epint. i. ad Strap, t. i. p. 620, m c^y^. (AaXÔGI materinl,' earthly,' an adjective formed from
' >
x^'*P'^s,
Koi
âdv/jLtus
the
GrvKv.
26
In what sense
the
Holy
Spirit
is
said to be quenched.
Letter saying, " Quench not the Spirit. For thus shall we also --Hli_. remain partakers of Christ , that is, if we hold fast unto For he said. the end the Spirit given at the heglnning. 19.
* '
"Wisd. 1,4.
Quench not; not because the Spirit is placed in the power but is able to suffer any thing from them because bad and unthankful men are such as manifestly wish to quench it since they, like the impure, persecute For the holy Spirit of the Spirit with unholy deeds. admonition flees from guile, and divells not in a body under the influence of sin; but even removes'^ far from
of men, and
; ;
imaginatiojis void of understanding.

John 1,9. as in darkness, not having that Light
But they being void

sin,
of understanding, and guileful, and lovers of
walk
still
which lighteth every
man
Jer. 20, 9.
that cometh into the ivorld.
laid hold of
Now a fire such as this Jeremiah the prophet, when the word was in
'^
Luê
49
12,
him as a fire, and he said, I pass away from every place, and am not able to endure it. And our Lord Jesus Christ, in that He was good and man-loving, came that He might cast this upon earth, and said, And ivhat? ivould that it
were already kindled^!

that evil should be
For
He
man
desired, as
He
testified in
;
Ezek. 18,
Ezekiel, the repentance of a
rather than his death
so
the soul,
consumed in all men, to the end that being purified, might be able to bring forth fruit
of Theopbylact the following
' God appeared on mount Sinai as a devouring lire. Christ declares that He came to send a fire on the earth. The descent of the Holy Ghost on the day of Pentecost was connected with fire. He is a fire that may be 'quenched.' The gifts of the Holy Ghost in Christians are a fire that is * ê carefully watched. S. Athan. ê Communi Ess. Patr. &c. t._2. p. 17. MopTuper Muaris Keytvv^ Koi û v dSâ '^^^ ^^^^^ 'lo-paÂ iu rca opei 'S.iva, ws
"
The commentary
passage
is
on this
effect.
to
'ETretS?; vvi, iffTiu o irapoov filos,
^ScoKû rj/MU 6 Qehs AaftTraSa, rh Uuev/uLa
rh ayiov aWa ravT-qu oi fj-ev KaixtrpoTepau elpyda-avTO, ws irduTes ol ayioC

ol
5e
eo-/3eo-aj/,
cbs
at ireyTc
7rap0eVoi,
aviXaiov ravTTju acp7aai. Again his words on 2 Tim. i. 6. {auaCaTrvpeTy rh X^picr/jia rod Qeov) ave/Tlairep yap rh irdp Selrai ^vXcof, ovrco Ka\ r] x^p'S toG Uueviaaros Selrci TTpoQvfx'ias, koL irpooroxris, Ka\ u-nxpeoos, 'Iva
t. i. ciei
avaC^v.
Conf.S. Athan. Expos, in PsalUiOS, p. 863. TTvp uxrirep vo7)rhu, ttjv tou
"V^P 'l^ôj/
KUiSfieuoV
'iua
ivA-npwdfj
t6-
irdp
ayiov Uv(:v^xaTos jx^Beîv ijxâXav.

,.JJj leg.
For
\%
fVaVQ
^
..^
|J (.
^LftidDO
The H
before.
1 torn.
after
aV pZ\^QiOC10 should
pro-
bably be omitted, the error having arisen from the word occurring just
Conf. S. Athan. Epist. ad Dracont. i. p. 209.
Pa\e7v iirl^ tt]v yrjv, ivvp ovk acpamariKhv, a\Xa KadapriKov. ovtw '^^'^^ icpduri rh irvevfxa rh ayiov iv rrj Conf. also Tret^rrjKoa-rfj, iv e'/Set irvpSs. Vita Sancta? Syndetic^ apiid Athan. t. ii. p. 628. 6 0ebs ^ûoSi/ trvp KaravaK'ktkov ovrui Se? koL rijxas rh 6e7ou -nvp els kavrov^ i^d^pai fiera daKpvccu Kol kSttov. avrhs ydp (prjaiv 6 Kvpios' -nvp ijXQou I3a\e7i/ iirl r))v Vid. also Chrysost. Horn. vi. in Matth. vol, vii. p. 109. Ed. Paris, 1839.
yw
The ingratitude of
for the
the zvicked.
21
A.D.831.
Maik4,2o.
lûte 24.
word which is sown by Him will be productive, some thirty, some sixty, some an hundred.
Thus, for instance, those who were with Cleopas, although infirm at first from lack of knowledge, yet afterwards were inflamed with the words of our Saviour, and brought forth
the fruits of the
also,
knowledge of Him.
fire,
The
it
blessed Paul
when
;
seized by this
revealed
not to flesh and
but having experienced the grace, he became a Word. But not such were those nine lepers who were cleansed from their leprosy, and yet were unthankful to the Lord Who healed them nor Judas, who obtained the lot of an apostle % and was named a disciple of the Lord, but at last, while eating bread with our Saviour, But lifted up his heel against Him, and became a traitor.
blood
preacher of the
;
?*.
40, lo.
'
ig.
such men have the due reward of their folly, since their hope will be vain through their ingratitude for there is no hope whatever to the ungrateful the last fire, prepared for the devil and his angels, awaiting those who disregard divine lio-ht. Such then is the end of the unthankful. But the faithful and true servants of the Lord, knowing
;
;
that the
Lord
loves the thankful, never cease to praise
Him,
is
ever giving thanks unto the Lord.
And whether
the time
one of case or of
affliction,
they offer up praise to
God
with
shipping the Lord, the

Job,
these things
thanksgiving, regarding not these things of time, but worGod of times*. Thus of old time,
who possessed when in
fortitude above
all
men, thought of
in adversity,
lie
prosperity; and
when
patiently endured, and

also the
when he
suffered, gave thanks.
As
humble David,
said,
in the very time of aflliction sang
praises
and
icill bless
the
Lord
at all times.
And
P.-^.34, 1.
the blessed Paul, in
all his
Epistles, so to say, ceased not to
thank God. In times of ease, he failed not; but in aflliction he gloried, knowing that tribulation ivorketh patience, and patience experience, and experience hope, and that hope
'ôm.d, 3.
maketh not ashamed.
Let
us,
being followers of such men,

KKrjpov
sive
^
Larsow erroneously translates this, 'obtained the apoetleship by lot.' Judas did not obtain the apostle'ship by lot, though S, INlatthiaH, who succeeded
denoting
KKiipos, aToo-roXT/s (P) oinne, quod alicui rontingit, sorte hoc fiat, sive hajieditate,
ttjs
'
?ive alio niodo.'
hiw,
f I
riirL
The
Syriac
is
ôLm]
Conf. Letter
i.
p. 4.
note
f.
i\
trn*=^\
Gr. riîovro tov
S8
Praise and thanksgiving
to he ojfered to
God
Letter pass no season without thanksgiving;

*
but especially now,
when
the time
is
one of tribulation, which the heretics
excite against us, will

Ps 144,17.
;
we
praise the
Lord
uttering the
words of the saints All these things have come ufon us, yet have we not forgotten Thee, For as the Jews at that time, although suffering an assault from the tabernacles" of tlie Edomites, and oppressed by the enemies of Jerusalem, did not give themselves up'^, but all the more sang praises to God; so we, my beloved brethren, though hindered that we should not speak the word of the Lord, will the more proclaim it; and being afflicted, we will sing Psalms", that we are accounted worthy to be despised, and to labour anxiously for the truth. Yea, moreover, being grievously
vexed,
we
will give thanks.
who gave thanks at all times, urges us in the same mnnner to draw near to God, saying
For
also the blessed Apostle,
Phil. 4, 6.
Thess. 5,
Let your requests, with thanksgiving, he made known unto God. And being desirous that we should never desist from such a purpose as this, he says. At all times give thanks ; pray without ceasing. For he knew that believers are strong
while employed in thanksgiving;
and that rejoicing they
pass over the walls of the enemy, like those saints

Ps. 18, 29.
who
said,
Through Thee will we fierce through our enemies, and hy my
God I will leap over a wall. At all times let us stand firm, but especially now, although many afflictions overtake us, and many heretics are furious against us. Let us then, my beloved brethren, celebrate with thanksgiving the holy feast
1
Pet. 1,13.
which now draws near
to us, girding up the loins of our minds, like our Saviour Jesus Christ, of Whom it is written,
Is. 11, 5.
Righteousness shall he the helt of His loins, and faithfulness the girdle^ of His reins. Each one of us having in his hand
the staff which came out of the root of Jesse, and our feet shod with the preparation of the Gospel, let us keep the feast as Paul saith, Not with the old leaven, hut ivith the imleavened hread of sincerity and truth; assured that we thus reverently think of Christ, and depart not from faith
'^"'"
Is, 11, 1.
P
1
^' ^^'
r.
Cor. 6,
"
The
of
Syr.
li^ltV^ must
^
'
be an
..
^'^
l^jv^
'^^'
^f*'
\^y^
^
,
Conf.
James
v. 13.
error
the
copjist
Ixxxiii. 6.
for
|ia*k).
^^^
Compare Ps.
'
^"^
^^^-
^^
in seasons of tribulation.
ill
29
licretics,
Him, nor
defile
ourselves
together with
and A.D.331.
will
strangers
to the truth,
whose conversation and whose

rejoicing in afflictions,
bring them down.
But
we break
through the furnace of iron and darkness, and pass, un-
harmed, over that terrible Red Sea. Thus also, when we look upon the confusion of heretics, we shall, with Moses, sing that great song of praise, and
say.
We
will sing unto the Lord, for
He
is to
be gloriously Exod.15,1.
praised.
against us,
Thus, singing praises, and looking upon sinners
who have been submerged^, we
pass over to the

fast of forty
wilderness.
And
shall
being
first
purified
by the
days, by prayers, and
works,
we
and good be able also to eat the holy Passover in

fastings,
and
discipline,
Jerusalem.
I
The beginning of the fast of forty days is on the fifth of Phamenoth (Mar. 1.); and when, as I have said, we have first been purified and prepared by those days, we also begin the holy week of the great Easter on the tenth of Pharmuthi (Apr. 5.), in which, my beloved brethren, we should observe more prolonged prayers, and fastings, and watchings, that
we may be enabled
to
anoint our lintels* with precious Exod.
12,
blood, and to escape the destroyer.

then, on the fifteenth of the
We
cease (fasting)
10.),
month Pharmuthi (Apr.

among
the
when we hear from

day of the week,
the angels in the evening of the seventh
Why
seek ye the living
dead? Luke 24, 5.
Immediately afterwards the first day for He hath risen. of the great week receives us, i mean on the sixteenth of the same month Pharmuthi (April 11.), on which our
Lord having
neighbours.
risen,
vouchsafed to us peace towards our

then we have thus kept the feast acfirst day in the
When
cording to His will, let us add from that
holy week, also the seven weeks of Pentecost, in wliicli we, receiving the grace of the Spirit, shall be giving thanks
to the
Lord
at all
times; through
Whom
the
to the
Father be
'
Syr.
O^
*'
"j
A > ^\vx\ ^jPk0

-
Jfad upon
renders
^^
it
'
sea-sliorc'
iti
l.arsow
1.
*-% / AVri* P^Z.\VD>
e.aopcur.s
rr,u
'
'
ejs
tjûs
und die Siinde

^^
es,
}
uns unthe
,^^^^
.ehn'-a
,_
translation
struct
being used for ihe concrete. There is an evideiit al'usiun to Exod. xiv.:;0. And Israel saw the Egyptians
'
'^
vpoara
^
'-
Conclusion.
Letter glorj and dominion, by the Holy Ghost, for ever and ever.
Amen.
with
Salute one another with a holy kiss. The brethren who are me salute you. I pray, brethren beloved and longed
for, that
ye
may
have health, and that ye
may be mindful
of
us in the Lord.
Here endeth the
third Festal Letter of holy Athanasius.
LETTER
IV.
Easter-day VII Pharmuthi^;

fect.
IV Non.
Apr.; jEra Bioclet. A.D.
332.
48; Coss. Fahius Pacatianus, Mtsciliu^ Hilarianus; Prcc-
Easter-day on April 2.
Hyginus^; Indict. V.
He
sent this Letter from the Comitatus by a soldier^.
I SEND unto you, my beloved, late and beyond the accustomed time*^; yet I trust you will forgive the delay, on account of my far travelling, and because I have been tried with protracted illness. Being then hindered by these two causes, and unusually severe storms having occurred, I have
deferred writing to you.

travelling,
But notwithstanding my
far
and
my
grievous sickness, I have not forgotten
to give
*
you
the festal notification, and, in discharge of

latter
my
Syriac text has l7th instead is the same error in the index. The correct day is given towards the end of the Letter. The first day of Pharmuthi coincided with the 27th of March. Vid. remarks on the Egyptian Chronology, contained in the Preface.
of 7th.
The
There
word may be an error for the Latin Officialis. This opinion receives weight from the word used in this It sometimes answers to the place. Gr. (TrpaTib)TT]Sy e. g. Acts x. 7. ^ In the index an error is made, it being there stated that the third, not the fourth, Letter was sent late. It is
there also said, that the charge, con-
^ There is sometimes a difficulty, in the absence of independent testimony, in ascertaining the exact orthography of the proper names, from the loose manner in which they are written in the Syriac. Here, however, it is clearly
Hyginus, as
in
Larsow writes
Sozomen, lib. ii. ch.xxv. He has it Eugenius.
also the 46th instead of the 48th of the Diocletian iEra. The word ' Fabius'
is
not clear.
Syriac, the
It is ,DQ12)|2) in Nun, perhaps, should be
Yud.
ever,
<=
In Baronii Annal. Eccles. how-
cerning which Athanasius was summoned before Constantine, was that of having been consecrated when under But this does not the canonical age. appear to have formed the specific that time. The against him a^ charge names of his accusers given at the end of the Letter determine the case. Three of them, Ision, Eudaemon, and Callinicus, are mentioned by S. Athan. in The his Apol. contra Arian. p. 141. emperor was at Psammathia, a suburb
. we find it Ovinius. The word in the Syriac is |fck\^ Towards the end of the letter, the word employed is ^nnol > \ o > g^g^n |
*
ofNicomedia,and Athanasius was summoned before him, to answer charges of high treason, and also of breaking a communion chalice, and of imposing a
tribute of linen on the people for the service of the Church.
Officilius/
Cureton
considers
this
32
Feasts established by the Jews on special occasions.

1
Letter duty,
^^:
you the feast. For although the letter has been delayed beyond the accustomed period of the proclamation, yet it should not be considered ill-timed, inasmuch as, since the enemies have been put to shame and
now announce
to
reproved by the Church, because they persecuted us without a cause % we may now sing a festal song of praise, uttering
Exod.16,1.
the triumphant
the Lord, for
hymn
is to
against Pharaoh
TVe
ivill
sing unto
He
be gloriously irraised ; the horse arid his
rider
He
beloved, from feast to feast;
For we proceed duly, my hath cast into the sea. again festal meetings, again
stir
holy watchings
up our minds, and keep our consciences
on the guard to spiritual contemplation' of good things. We do not celebrate ^ these days in the character of mourners but, as refreshing ourselves with spiritual food,
;
we impose silence on our fleshly lusts \ For by these means we shall have strength to overcome our adversaries, like
Judith 13,
^*
blessed Judith', when,

fastings
first
having occupied herself with
Esther
16.
4,
and prayers, she overcame the enemies, and killed And blessed Esther, when destruction was Olophernes. about to come on all her race, and the nation of Israel was ready to perish, defeated the fury of the tyrant by no other means than by fasting and prayer to God, and changed the
ruin of her people into safety.
Now
as those days are con-
Esther 9,
sidered feasts for Israel, so also in old time they were called
feasts
2028.
Judith
9.
when an enemy was
slain, or
a conspiracy against the
people broken up, and Israel delivered. On this account it was that blessed Moses of old time ordained the great feast of the Passover, and our celebration of it, because, namely, Pharaoh was killed, and the people were delivered from bondage. But then, when those who tyrannized over
"^
Constantine. in his letter to the of Alexandria, written on this occasion, speaks of the envy of the accusers of A than, and of their unsuccessful efforts to criminate him. Apol. contra Arian. p. 142. ol yap fiwpoi eVl rris yKwTTris Keijx^vriv ^xovai TTjv KUKiav. ovSev '{(Txvaay oi iTovr}po\ Kara tov ^ttktkottov vjxCbv. Speaking of Athanasius himself, he declares his approbation of the Bishop's conduct, and calls him a man of God.' 6 ^xkv
^
(p6y^diJ.r}u,
us duOpuKOu avrhv @ôv

Vid. Suicer. in verb.
s
Church
ovra
f
TreTreifr/xeVos.
06ap/a, Syr.
For
y<^V>Vn1
Avo^Vn
'
icaXws SiSdâs, TroXeixLos Kpiverai 4yoo yap rhu v/nerepou iivicrKonov 'AOavdcriou
aa/j.euws
irpoarjKafXTjv,
aapKhs eTriTifiwpTes irddeaiu. S. Cyrill. Horn, l-'asch. xx. Neither Judith nor Esther is reckoned among the canonical books of the O. T. by S, Athan. He mentions, however, that some regarded the book of Esther as canonical. Vid.Syn. Script.
'
^ rdls TAjs
Sacr. p. 98. ^ Tvpayuoi, Syr.
ovrws re
irptxT-
T%e extent and glory of
the Christian festioal.
33
332.
the people were slain, feasts and holidays were observed A.D.
partially
ever,
in JudaBa with
the
devil
is
reference to time.
slain,
Now, howagainst
the
that
that
tyrant^
whole world, we do not approach the feast, my beloved, For as a temporal one, but as being eternal and heavenly. we proclaim it not as it were in shadows, but we come to it in the truth. They indeed, when filled with the flesh of an irrational lamb"', accomplished the feast, and having anointed their door-posts with the blood, deprecated the
destroyer".
But now we,

lintels of
eating of the
Word
of the Father,
Matt. 26,
and having the

of the
our hearts sealed with the blood
New
Testament, acknowledge the grace given us

lo,
from the Saviour, who said. Behold, I have given unto you Luke to tread upon serpents and scorpions^ and over all the poiver of the enemy''. For no more does death reign; but instead
of death henceforth there
tlie
is life, is
since our
filled
Lord
said,
/ am
John 14,
6.
life;
so that every
thing
with gladness and

Ps. 97,
i.
it is written. The Lord reigneth, let the earth For when death reigned, sitting doivn by the rivers of Babylon, we wept, and mourned, because we had experienced the bitterness of captivity; but now that death and the kingdom of the devil is abolished, every thing is entirely filled with joy and gladness. And God is no longer known
rejoicing; as
rejoice.
ps. 137,
1.
Ps. 76
1.
in Judcjea only,
but in
rfll
the earth, their voice hath gone
pg. jg
4.
forth,
and
the
knowledge of
Him
is
What
remains,
my
beloved,
feast,
hath filled all the earth. obvious; that, as the result,
we approach such a
in this to
not with filthy raiment, but with
our consciences covered with pure garments. For we need put on our Lord Jesus p, that we may be able to
love virtue;
Him. Now we are clothed with when we are enemies to wickedness; when we exercise ourselves with temperance; when we mortify lasciviousness; when we love righteousness, in
celebrate the feast with
Him when we
'
'Yvpavvo% Syr.
(nxvoi)
aKSyou (L.) Conf. S. Cyril. Horn. Paseh. xxiv, 293. Ed. Lutet. 1638. Te0wacrt yap p. 4u AlyviTTCf) rlv a/j.w6v eha ruiv Koeuu avrov ^ /careSTjSoKcJlTes, Karaxpiovr^s Se
"'
o Conf. Athan. Vita S. Ant. p. 654. "laacn yap tjju Kar avTutu doOelaau
x"/^'" '''ot's ttl(tto1s -napa rov 2wT7}yos, Keyoi^Tos avrov, l8ov SfSwKa {ifxlu eôvaiav irareTi/ iirduu) ucpewv Kal (TKOpiriwu,
Ka\
V
i-rrl
-naaav t^v Svua/xiu tov ix^pov.
Kal TCf aiuari rcov Saj/u-arioiv ras eicr/3oXas, iTOL Tas (pXias, ou crvvSioKuKacri To7s AlyvirrioiS,
Cent'.
Rom.
xiii.
14.
'put ye on
the Lord Jesus Chriet.'
34
Christ changed the typical for the spiritual.
Letter preference to iniquity; when we esteem sufficiency; when we have fortitude of mind; when we forget not the poor,
'
when we assist humblebut open our door to all men mindedness, but hate pride. By these things Israel of old,
;
first fought the battle, as in a figure, came to Such things were then set forth, as in the shadow. But we, my beloved, the shadow having received its fulfilment, and the types being accomplished, should no
after
having
the
feast.
longer consider the feast a figurative one
neither should
we go up
Jews,
the
lest,
to Jerusalem w^hich
is
beneath, to sacrifice the
Passover, according to the unseasonable observance of the
while the season passes away,
we should be
regarded as acting unseasonably i; but, in accordance with

of the Apostles, let us go beyond the types, and sing the new song of praise'. For this they also observed and as being assembled together with the Truth*, they drew near, and said unto our Saviour, Where wilt Thou that ive should make ready for Thee the Passover? For no longer wêre these things done at Jerusalem which is beneath; neither was it considered that the feast should be celebrated there alone; but wherever God willed it to be. Now He
inj unction
"^
Matt. 26,
Mai. 1,11. willed it to
and a
be in every place, so that in every place inceiise For although, as in sacrifice might he offered to Him.
the historical account, they were
commanded not to introduce the feast of the Passover any where, but only in Jerusalem; yet when the things pertaining to that time
were
fulfilled,
and those w^hich belonged
to
shadows had
passed away, and the preaching of the Gospel was to be extended every w^here; when, indeed, the disciples were
spreading the feast in
Matt. 20,
all
places, they asked our Saviour,
Matt^26,
2628.
Thou that we shall make ready? Our Saviour also, since He was changing the typical for the spiritual, promised them that they should no longer eat the flesh of a lamb, but His own, saying. Take, eat and drink; this is My body, and My hlood. When wê are then nourished
Where
wilt
Conf. Letter i. p. 3. Ta|is Svr. s Such a "song as is in accordance with the superior blessings of the Christian dispensation. Ps. xeviii. 1. Eev.
q
xiv. 3.
,
!* ^7
'
VoV
^^'?
^'^-
'irf^', ^''^' '^^^'^
^^^^
(^vu rf,
aX-qeda. I unreferring to Christ.

Notification of the time for observing Easter.
35
by these
things,
we
shall also,
my
beloved, properly keep
AD-
332
havmg
the feast of the Passover. commence on the first of Pharmuthi (Mar. 27.); and ceased on the sixth of the same month (Apr. 1.), on
We
first day of the the evening of the seventh day, and the holy of the same seventh the on us upon risen having week
Pharmuthi (Apr.
2.),
celebrate
we
too the days of the holy
symbol Pentecost following thereon, by them introducing a be may we henceforth that But come". to world of the all in over God to praise give us let ever, for Christ with
Christ Jesus, and through
Him, with
all saints,
say unto the
Lord, Amen.
All the brethren Salute one another with a holy kiss. you. salute me with who are have sent this letter from the Comitatus, by the hand
We
given by Ablabius^ of an attendant officer ^ to whom it was fears God in truth. who Praetorium, the of Prgefect the
" The whole interval of fifty days between Easter-day and Whitsunday denomi(all which time was sometimes nated Pentecost) was looked upon by the early Church as a time of rejoicing. During the continuance of it, the ordinary fasts, as on Wednesdays and Fridays, were generally suspended, though not alike hy all the Churches of Christendom. Cassian CoUat. xxi. e.
r7]Koarris' 'Iva Koi rhv Kaiphurris apeaeccs, Kaddirep ei/cdva riva rrjs twu ayiwu eV
The ovpapols avatravXr^s XoyiC^fxeuoi. same idea is expressed in each of his last five discourses. ^ Vid. note to the title of this Letter. I am inclined to think that the person here mentioned belonged to the class
termed palatini. These were employed about the palace of the emperor, and though not actually of the number of the army, or accustomed to bear arms, were nevertheless included in the term military,' whatever service might be This may account for assigned them. the word used with reference to him in
'
^733. p. 461.) speaks of paying monasteries of Syria to the rule which forlittle regard bade kneeling at prayers, or fasting in Pentecost, while the Egyptians carefully observed it Ca'pimusdiligentius percunctari, cur apud iEgyptios tanta ohservantia caveretur, ue quis penitus totis Quinquagesimee diebus vel genua in oratione curvaret, vel usque ad horam nonaui jejunare prsesumerit; eoque id diiigenhoc tius scrutahamur, quod nequaquam
xi.
(Lips.
the
the
title
of the Letter.
Among
the
number of these palatini, was one who was specially engaged as the bearer of
the ordinary communications to and from the Emperor and the Patriarch. There was an officer to whom the general superintendence of the palace and the command of the palatini was Ablabius probably now committed. Vid. Suicer. Thes. in filled that post.
V.
teriis
tanta cautione servari in Syrise monasvideramus. Bingham's Christian
Ant. book xx. ch. 6. Tt was due to this custom of regarding the whole season of Pentecost as one of rejoicing, during which fasts were suspended, that it is mentioned as a symbol of the world to com.e. S. Cyril uses the same comparison towards the end of his 26th Paschal discourse, (xvvaTrrovTes e|7js
KoX Tcls eTTTtt e/35o/ua5a$ rfjs ayias U^v-
EaAaTij/os.
y
Ab'avius (hie, Ablabius) Prajfect of the city, the minister and favou/ite of Constantine the Great, was murdered after the death of the latter. was consul in the preceding year. Zosimus ii. 40. (Smith's Diet, of Gr.
He
and Rom. Biography.)
36
The accusers of Athanasius confuted.

I
^ emperor
Letter
For
am
at the Comitatus, having
been summoned by the
Constantine to see him.
But
the Meletians,
who
were present there, being envious, sought our ruin before the Emperor. But they were put to shame and driven away thence as calumniators, being confuted by many things. Those who were thus driven away were Callinicus, Ision, Eudsemon, and Gelous Hieracammon, who, on account of
the shame of his name, calls himself Eulogius.
Here endeth
the fourth Festal Letter of holy Athanasius.
LETTER
Easter-day^,
Coss.
V.
Dalmatius
and
Zenophilus;
Prcsfect. A. D. 333
Paterius^; VI. Indict.
XVIL
Kal. Mali;
XX.
Pharmuthi;
â^ter^da^y
XF. Moon;
VII. Gods;
Mr a Dioclet.
from
49.
We duly proceed, my brethren,

from prayers
to prayers
;
feasts to feasts,
duly
join holy-days to holy-days.
and Again the time has arrived which brings to us a new beginning even the announcement of the blessed Passover, in which our Lord was
we advance from
"i,
fasts ^ to fasts,
sacrificed.
We
eat, as it
were, the food of
life
and, thirst-
ing continually, are at all times delighted, as it were, from For we, on the one a fountain, by His precious blood.
hand, are always eagerly desirous
He, on the other, stands who thirst, there is those for and ready for those to His lovingaccording which, Saviour, our of the word^ feast the of day If any man the in vouchsafed kindness. He
;
who
thirst;
John
7, 37.
thirst, let
him come
to
Me
and drink.
Nor was
it
then alone
a Pagius makes Easter-day on this year to have fallen on Ap. 22. (Vid. Baron. Annal. Eccles. torn. 4. p. 248.) This is a mistake. The Chron. Pasch. (tom. ii. p. 202.) agrees with the title
^ The allusion here is to the time of the year at which Easter is celebrated, viz. the Spring, and in particular to the passage in Deut. chap. xxvi. J.
which
these
is
more than once quoted

:
in
to this letter. b The Syriae
must be for ' Paterius' Paternus,' as Larsow writes it. The Nun and the Yud are often conMoreover, the founded in the Ms. letter Olaph woiild not be written in Syriae as part of the final syllable ' nus,' though it does frequently appear in the Ms. in the termination 'ius:' Anicius, Septimius, e. g. Patricius,
not
'
*vAa|at rhv firiva ruv Vid. note o to Letter i. p. 12.; uecoy. In also note to Letler xix, sub init. the expression 'new beginning' referSaviour, our (^ ence is also made to Qeov. Apocal. apx^l TTjs KTiVeajs tov near brought are we whom iii. 14.) to in the feast, according to what follows. Conf. Athan. cuntia ApoUinarium,
letters
lib.
Florentius. in the year

Paterius'.
We know
319
that the preefect bore the name of
Vid. Baion. Ann. Eccles.
20. p. 748-9. Syriae is rather obscure here. word OllSO. I suspect an error in the Conf. Expos, in Psalmos(P.s. 1 is, 171.)
i.
The
tom.
c
4. p. 8. . xxi.
oldiu
Read "jlCO
with the Rebui.
Tpo(p-nu-
ovv b di'ios \6yos avTos ovv 6 \6yos
iri'eufj.aTiKTiV
<pv<Tly
&pTOS
; ;
38
Christians in all parts united in spirit.
Letter when any one drew near to Him, that

'
He
is
cured his thirst

feast
is
but, moreover, whenever

for
it is
sought,
there access freely
any man
to the Saviour.
For the grace of the

its
not
limited to one time, nor does
splendid brilliancy suffer
an eclipse
but
it
is
always near, enlightening the conit^.
science of those
who
earnestly desire
For, there
is
con-
stant virtue in this, to those
who
is
are illuminated in their
minds, and meditate on the divine Scriptures day and night,

like the
Ps.
ij 1.
man
to
whom
;
a blessing
is
given, as
it is
written in
the sacred Psalms
Blessed
the
man who
hath not walked
in the counsel of the ungodly, nor stood- in the ivay of sinners, But his delight is in nor sat in the seat of corrupters. the law of the Lord, and in His law doth he meditate day
and
night.
For
it is
not the sun", or the moon, or the host

;
of those other stars which illumines him
with the high effulgence of
God
over
all.
but he For it
it
glitters
is
God,
the
my
beloved, even the
God Who
at first established
feast for us.
Who
vouchsafes the celebration of
year by
year.
He
also
brought about the slaying of His Son for

;
and gave us this reason for the holy feast to which every year is a witness, the feast being proclaimed annually at a season corresponding with the present. This also leads us on from the cross by means of this world to that which is before us, and God produces even now from it the joy of glorious^ salvation, bringing us to the same assembly, and in every place uniting all of us in spirit
salvation,
appointing us
kindness, that
common
prayers, and a
common
grace pro-
ceeding from the feast.
For
this is the
marvel of his loving-
He
should gather together in the same place

;
those
who
are at a distance
to be far off in the body, to

spirit.
and make those who appear be near together in unity of

beloved, do
?
Wherefore then,
my
ledge the grace as becometh the feast
we not acknowWherefore do we
imposit is
still,
not
make
to
a return to our Benefactor
It is indeed
sible
^
make an adequate return

c to Letter
i.
to
God;
Vide note
p. 3.
In the Ms.
tor
If-.'
mistake
h Syr. |j-01>.
Hqs
i^*
written
by
Â^.
This root is unknown
in
all
in
Syriac,
and I believe
the
languages. There is, I an error in the teiit, and that the word should be some form of tbe ôot j(j\\ which, in Heb. Chald. Syr. ^thiop. and Arabic^ conveys the idea of splendor.
<3oubt not,
Shemitic
Human nature inadequate

wicked thing acknowledge
for us
to
make
a proper return to
God. 39
33.3 .
who
receive the gracious gift, not to A.D.
Nature itself manifests our inability; it. but our own will reproves our unthankfulness. Therefore the blessed Paul, when admiring the greatness of the gift For of God, said, And who is sufficient for these things? then, Saviour our of He made the world free by the blood
;
2Cor.2,i7.
again,
caused the grave to be trodden down by the death of our Saviour, and opened the gates of heaven, granting through our Saviour an uninterrupted way to
He
one of the was insufbut saints^^, while he acknowledged the grace, the Lord unto render ficient to repay it, said, What shall I he had death of for all He has done unto me ? For instead kingthe and received life; freedom instead of bondage-";
those
who ascend
1
(thereto) ^
On
this account,
P^^^(J,12.
dom
of heaven
instead of the grave.
death reigned from

voice hath said,
Adam
to
For of old time, Moses; but now the divine Rum. 5, 14.
To-day shalt thou he with

being sensible of
soul
this,
Me
said.
in Paradise. Luke
23,
And
the
saints,
Except
in
the p^Qî-^^
hell.
Lord had helped me, my
had almost dwelt
Besides all this, being compelled to make he acknowledged the gift, he wrote finally, saying, 7 w;i^^ Lord; take the cup of salvation, and call on the name of the precious in His sight is the death of His saints. With regard to the cup, our Lord also said. Are ye able
to
a return, while
Ps. 116,13.
Mat.20,22.
drink of that cup ichich
I am
about
to
drink ofi
And
when
the disciples assented, the Lord said, Ye shall indeed right hand, cup; but that ye should sit on drink of whom left, is not Mine to give; but to those for and on
My My
My
it
is
prepared.
Therefore,
my
beloved, let us be sensible

it.
of the gift, though
we
are found incompetent to repay
>
This sentence
is
preserved in the
t'is
original
ste.
fi'iu
Greek
irpbj
in
Cosmas Indicopleua'lfxari
Kai
raOra
-yap k6(TPlou
t^
tiXevdepuae, rhv oEStji/ ^wTTipos da^drcf iraTelcrea. SeSci/ce, Kal els ras ovpau'iovs irvKas av(iJ.ir65iarov Tots a;/ef>xoMf*'o's ttjj/ oShi/ irapaax^t^''
Uavds ; rhv rod ^wjvpos^ Tvd\iu rcf tov
It has rohs a-yi6vs dSfâi k. t. A. Vid. already occurred in this usage. Letter iii. p. 25. -^ appears to be lu the .Ms.
1
^'^^
an error
for V^
^t^K '^^ Q >,.
Topogr. Christ, pag. 316. The word dyios is sometimes used alone by Athan. when speaking of the sacred writers. Vid. Apol. de Fuga
"n<nrep Se sua, p. 260. . 15. init. TouTO yeypairrai, SeiKKuertj/ 6 \6yos,
m Conf. Homil. in Matt. xxi. 2. Athan. Opera, torn. 2. p. 374. After quoting the same passage from the
Epistle to the Romans, he says, oAA' XpicreVeSTjiiiTjo'ei' d Kvpios f]iJLwu'lv<Tods Kal ^^^ wrpoviJiiyos tovs alxtâ^<^Tovs, ^(ôttoluv tovs TeeauaTufxevovs.
40 Tht achnowkflyment God require!, ofitsfvr Hh

^"v!""
"^^ ^"^ "ja-ê ability, let us
hemfits bednivcd.
meet the occasion.
For although
nature
is
not able, with things unworthy of the
Word,
to
return a recompense for such benefits, yet let us render Hira thanks while we persevere in piety. And how can we be more regardful of piety, than when we acknowledge God, Who, in His love to mankind, has bestowed on us such thmgs ? (For thus we shall obediently keep the law, and observe the commandments thereof. Further, we shall not, as unthankful persons", be accounted transgressors of the law, or do those things which ought to be hated; for the Lord loveth the thankful;) when too we offer ourselves to the Lord, like the saints; when, finally, we subscribe ""rselves, l.vnig not to ourselves, but to the Lord, Who r> 9 on ai.2,20. died. for us, as also the blessed
am
Paul did, when he said
crucified with
Christ, yet
hveth
when we acknowledge Him
all bodily things, and continuing stedfast in those only of our Saviour. Therefore the season now requires tins of us, that we should not only utter such words, but also imitate the deeds of the saints. But we imitate them,
denying
m me. Now our life, my brethren, truly consists in our
live; yet not I, but
Christ
Who
witness of this
utmost of our power; when, I say, we make a return, not by givino- any thing of our own, but those things which we have before received fi-om Him this being especially of His grace, that He should require, as from us. His own gifts. He bears
;
unto ourselves, but Christ henceforth render a recompense to the Lord
died; and no longer live

lives in us;
when we
to the
when He
things
says.
My
which ye give Me are your/, as havmg received them from Me; but they are the gifts of God. Ad let us offer to the Lord every virtue, and h true holniess He requires; and in piety let us keep
the feast to
That
offerings are
My
IS,
those
gifts".
Him
with those things which

in
He
has hallowed
Let us thus engage
the holy fasts, as having been
"
For
.VooSji
.
1 leg. 1]
.j \Â<. \On^.D
.
mind here the wordsof David, (1 Chron. 14.) "All things come of Thee, and of Thine own have we given
"i^-
<
Perhaps
S. Atlianasius
had
"""
in
The
errors of the Jews
and
the Schismatics reproved.
41
A. P.
33.s.
prescribed P
by Him^ and by means of which we attain the God. But let us not be like the heathen, or the ignorant Jews, or as the heretics and schismatics of the pre-
way
to
sent time.
the feast
is
in the
For the heathen think the accomplishment of abundance of food the Jews, erring in
;
the type and shadow, think
it
still
such
the schismatics
keep
it in
separate places, and with vain imaginations.
But
let us,
brethren, be superior to the heathen, in keeping the feast with sincerity of soul, and purity of body; to the Jew^s, in no longer receiving the type and the shadow,
my
but
been gloriously illumined with the light of upon the Sun of Righteousness to the schismatics, in not rending the coaf^ of Christy but in one house, even in the Catholic Church, eating the Passover of the Lord, Who, in giving us His holy laws, instructed us to virtue, and for the exercise thereof, promised the feast.
as having
truth,
and
as looking
Mai.
4, 2.
Exod. 12,
For the Passover is in truth a turning from vice to virtue, and a conversion from death unto life. This may be gathered even from the type of old time. For then they were solicitous to pass from Egypt to Jerusalem but now we remove from death to life. They also at that time passed from Pharaoh to Moses, but now we go up from the And as, at that time, an emblem of devil to the Saviour.
;
their deliverance
was every year established
as a witness
Conf. S. Chrvsostom Tovs ra irpcoTa Ud'axa v-qtorn. i. p. 611. ed. JT6^ô^Tas, \6y. 7 Par. 171838. olTvaripes(JvveKe6vTes
P
Syr. tvk6w.
els
Horn,
iriivc^crav vf^^pas recaapdKouTa

jj.^^j'^5
V7).
sntilts, (John xix. 23.) as applied to the indivisible Church, owes its origin and frequent use to the Anan dispute. Tt is mischievously to tear the body of the Church, to sever and to rend its whole garment {Ziacnvav rb awfia r-qs
q S.' Cyril, towards the end of his homilies de Festis Pasc/ialibus, frequently speaks of the quadragesimal fast, as of Apostolic or Evangelical origin: Kurk 4s ^LiroaroXiKhs -rrapadSaîs are the terms he emplovs in his seventh, fifteenth, and twentieth homilies, when declaring the periods at which Lent was to begin and end.
iKK\v<rias Ka\ fieplCîu

x'T'iva.)
rhu&Kvrou ahrris Vide Germani I. Patriarchae

ha^resibus
et
Constantin. de
synod,
bo apud A. Mai Spicil. t. vii. p. 44 also, . 15. " Peter, Bishop of Alexandria, who was against receiving Arius back again into communion with the Church, relates that the Lord appeared to him clad in torn garments
{e^p-riyi^^vovs
rks ,i>ayye\iKhs Seaelayy^KiKhu ^rapcirh .hayy.KiKhv h.aKaK.I K-hpvyiia, are similar terms found in Xrofhis paschal discourses.
The words Kurh

rdius-Karic
x^'^'^^s
afx-jr^xffêuou).
!
tV
On
his asking,
(r.s
ere
Lord
who
5oL-is
answer was, Anus has rent Me rehim not, for he is condemned now and for ever. L.
ceive
Thee ?
Trepecrx^cre. K.p.e;
has rent the
The
figure of the tunica
4-2
The
noble acts of
God
to he
always in our remembrance.
Letter so now, introducing the memorial of our salvation, we fast, Z: meditating on death, that we may be able to live. And we watch, not as mourning, but as waiting for the Lord, when He shall have returned from the wedding so that we may vie with each other in the triumph, hastening to announce
;
the result of victory over death.

2 Tim.
2, 8.
Would
this,)
therefore,
O my
so
beloved,
(for
the
word
all
requires
that
we here
governed ourselves at
as never to forget the
times and entirely, and so lived,

also the Apostolic voice exhorts;
noble acts of God, nor to depart from

!
the practice of virtue
As
Remember
Jesus Christ, that
He
rose
that there was a limited season of
from the dead. Not remembrance appointed
but that at all times He should be in our thoughts. Yet, on account of general supineness, we delay from day to day. Let us then begin in these days. To this end a time of remembrance was appointed, which should set before the saints the recompense of the reward of their calling, while
-
to the careless it should be a reproving monitor*.
Therefore in
all
the remaining days, let us persevere in

is
virtuous conversation, repenting, as

lect in various things, of
is
our duty, of our neg;
Job 14,4.
*
vers.)
Phil. 3, 13.
Cor. 11,
27
it may be for there no one free from defilement, though his course may have been but one hour on the earth, as that man of surpassing fortitude^. Job, testifies. But, stretching forth to those things that are to come, let us pray that we eat not the Passover unworthily, lest we be exposed to dangers''. For to those who keep the feast in purity, the Passover is heavenly food but to those who observe it profanely and contemptuously, it is harmy and loss. For it is written, Whosoever shall eat and drink unworthily, is guilty of the death of our Lord. Wherefore, let us not proceed, as merely
whatever kind
effect.
The reasoning of Athan. is to this The resurrection of our blessed

is
Lord
to
be always
in
our thoughts,
reasoning might be applied to all the other Christian festivals. Conf. note c to Letter i. p. 3.
u
From carelessness and indifference, men are apt to forget it. To stir them
up to the remembrance of it, the festival of Easter IS held, which also is designed to direct our minds particularly to our own resurrection. 1 he due observance of such festival will have its effect in quickening our habitual meditation on
the resurrection.
The word
li^. "^^^
'
as
applied
to
job, most likely
Greek dvSpe/a.
f^g^ sua, p. 261.
,
used to expres.. the Conf. Athan. Apol.'de

is .
17. o
'I<i>^
kv
Lspda
is
The same
j j^ Letter
x
y
iii.
expression
p. 27.
em^
The same mode
gyr klv5woi
of
g^/
îj^Svuos
Conclusion.
43
.
regarding the performance of the act of the feast, but as A D.
338.
being about to approach the divine Lamb, and to touch let us purify heavenly food. Let us cleanse our hands the body. Let us keep our whole spirit from guile; not giving up ourselves to excess, and to lusts, but occupying ourselves entirely with our Lord, and with divine doctrines so that, being altogether pure, we may be able to partake of
;
the
Word^
begin the holy fast on the fourteenth of Pharmuthi
9.),
We
(Apr.
on the evening of the Sabbath; and having ceased on the nineteenth of the same month Pharmuthi (Apr, 14.), the first day of the holy week dawns upon us on the twêntieth of the same month Pharmuthi (Apr. 15.), to which we join the seven weeks of Pentecost; with prayers, and distribution towards our neighbour, and love towards one another, and, which is above all, a conciliatory disposition. For in this manner also shall we be heirs of the kingdom of heaven, through our Lord Jesus Christ, through Whom to the Father be glory and dominion for ever and ever.
Amen.
All the brethren
who
are with
me
salute you.
Salute
one another with a holy
kiss.
Here endeth
^
the fifth Festal Letter of holy Athanasius.
Conf. 2
Pet.
i.
4.
'iua
yiurjijOe
iu K6crix(^ iv iindvixlq, (pdopas.
deias Kuivoivol (pvaews, aTro(pvy6uT^s ttjs
LETTER VL
A.D. 334. Easter-daij,
XII. Pharmuthi; VII.

50;
Coss.
Id. April:
XVII. Moo7i;
S? April y.
Anicius Paulinus; PrcEfect; Philagrius'', the Cappadocian ; VII.

Indict.
^''"^
Dioclet.
Optatus-
Patricius,
Now again, my beloved, has God also brought us to the season of the feast, and through His loving-kindness we have reached the period of assembly for it. For that God who
Deut. 16,
^-
Nahum
^^'
],
He also at this time calls us to the feast, saying by Moses, Observe the month of new fruits'^, and keep the Passover to the Lord thy God: and by the prophet. Keep thy feasts, O Judah pay to the Lord thy ;
'ôws.
it, it is
brought Israel out of Egypt, even
If then
not right,
God Himself loves the feast, and calls us my brethren, that it should be delayed,
it;
to
or
observed carelessly;
but that with alacrity and zeal we

so that, having
should come to
begun joyfully
here,
Luke^22,
an earnest'^ of that heavenly feast. For if we diligently keep the feast which is celebrated here, doubtless we shall receive the perfect joy which is in heaven as the Lord says With desire I have desired to eat this Passover tvith you before I suffer. For I say unto you, that
also receive
; ;
may
we
will not
There
the
in
appears to be an Syriac text: we

in
error
must
of
read
Ja4{42)0(j
place
a violent perseeutor of the Church, taking part with the A nans. He was an apostate
(7rapaâT7?s) from tne true faith.
^fflOZlaol) bTrruM* ihisFhilagnus was
'A^â^Sd-v, i. e. ' the Holy Vid. note to Letter xiv. in voc! Also eonf.S. Cyril. Horn. Pasch. I. ^"^ ^"' W^Q^"" 5e wairep tj/ulTu rrjs
Spirit.'
H-^/^ôvo-ris
gyr.
iXniSosThirued/jLaxapiC^Tai,
Tri/eCâ
ciyiou.
Aeycoi/-
Ac^/Sere
The
Conf.
Easter festival is called 'H iopri) nap' ijs r^s 6.9avaaias d^â^.u ixnviZa. Euseb. Vita Const. lib. iii:$.J8. Again
in the imperial letter of Constanfine sent to the Churches after the Council of Nice, as found in Socrates lib
i
276. . 9. 9^7"' ^. f,"^^hos p. fnf ; and An elegant comp. 277. . 12 parison between Athan. and Philagrius IS however drawn out by Greg. N azi-
c.
0.
we
read
rV rod Udaxa ay\cordrr,u
'
The
eat
it,
'
Passover of the Jews explained.
45
A. P. 334.
fiilfiUed ivith you in the kingdom of God. when, having entertained in our minds the occasion of the feast, and acknowledging the Deliverer, we are properly attracted to His grace, as Paul saith; So that
until
it is it
Now we
eat
Cor. 5,8.
we may keep
sincerity
the feast, not with old leaven, neither with the
leaven of tvickedness;
but with
the
unleavened bread
of
and truth. For the Lord died in those days, that we should no longer do the deeds of death. He gave His life, that we might preserve our own from the snares of the devi^. And, what is most wonderful, the Word became incarnate, that we should no longer live in the flesh, but in spirit should worship God, who is a Spirit ^ He who is not so disposed, though employing the days, does not keep the feast, but, like an unthankful person, finds fault with the grace and though he may esteem the days before others, he does not supplicate the Lord who in those days redeemed him. Let him by all means hear, though
;
fancying that he keeps the feast, the Apostolic voice reproving him; Ye observe days, and months, and times, and Gî years: I fear lest I have laboured among you in vain. For ^^'
the feast is not on account of the days but we observe it, because in them the Lord suffered in our stead, for our
;
4, lo,
Cor. 6, 7.
Passover, Christ,
is sacrificed.
Even
as
Moses, when teachExod. 12,

**'
ing Israel not to consider the feast as pertaiuing to the days,
but to the Lord, said. It is the Lord's Passover. To the Jews forsooth when they thought they celebrated the Passover, because they persecuted the Lord, the feast was useless since it no longer bore the name of the Lord, even according
to their
own
testimony.
It
was not the Passover of the
Lord, but that of the Jews p.
The Passover was named

^''^'"''"
after
For 1
tr^^^l
leg. 1 f
r^^^^l?
''"^
^^ ^'TX^J
"^^
-naaxa- M^? tôt^
Conf Kom. v,n 9- 13. 1 8 Conf. John vi.4. 'Ana the passover,a/..Y of the Jews, was nigh.' Other fathers take the same view of
this,
ii.
^
'v
'
^^^^
ôhK-râiv
,
.
13.
and similar expressions. (John andxi.55.) Origenis Comment.

turn. x.
Y''"^"^' '"71T ""' M^^^" ^^^ -"^^ '^ . He i^pocxKvuovuruû rhp O.^hv k. r. K.
'
Y>ov.r.u ^^^^^\
avr6.
rh
t^s ypacp?,s im,., n5e r. 0e.o., rb

s.
"^
^'7^'
inloannem,
U.
p.
172. ed.
ToC <ro<pon6.rov ^lo>dvpov 1759. 4l.T6.Cu>ukKpi^..auKaTîâvThvK-hrovu

lovSaiW- iro.'o. yap &\\ov ^dvovs 4<rr\u fopri) rh irda-xa] Si6np aUrapKiS ^v
TV
also refers to the pas.a^ê Conf. also Iheophylact ,n
Lxodus. loannem.
Comment,
torn.
,.
p.
o81. Lcl. l/o4.
^ 7^P rov Xpicrrov
i^v .oprr,.

46
The connexion between praise and thanksgiving.
Letter the Jews,
Passover.
face
my brethren, because they denied the Lord of the On this account, the Lord, turning away His
Is. 1, 14.
Luke
^'
17,
^*
from such a doctrine of theirs, saith. Your new moons and your sabbaths My soul hateth. So now, those who keep the Passover in like manner, the Lord again reproves, as He did those lepers who were cleansed, when He loved the one as thankful, but was angry with the others as ungrateful, because they did not acknowledge their Deliverer, but preferred the cure of the leprosy to Him Who had healed them. But one of them when he saw that he tvas healed, turned back, and with a loud voice glorified God, and fell on his face at the feet of Jesus giving Him thanks ; and he was a Samaritan.
And
Jesus answering said.
those nine
whence are there none found who returned

And
there was
for being cleansed
Were
there not ten cleansed
'i
but
to
give
Luke
*
17,
'
more given from his leprosy, he heard from the Lord, Arise, go thy way; thy For he who giveth thanks, and he faith hath saved thee.
glory to God, but this stranger"^?
to this one than to the rest;
who
I
glorifies,
have kindred feelings, in that they bless their
Helper
Cor. 6,
12
for the benefits they have received.

all
So the Apostle
exhorts
men
to this, saying, Glorify
Is 42
Matt. 26,
John
28.
12,
^^^ ^^ prophet commands, saying, Although testimony was borne by Caiaphas against our Redeemer, and He was set at nought by the Jews, and was condemned by Pilate in those days, yet very exalted and most mighty was the voice of the Father which came to Him; I have glorified, and will glorify again. For those things which He suffered on our account have passed away; but those concerning Him as our Saviour remain for ever''.
h The Syriac would seem to remove the note of interrogation from ttoD, and to give the meaning ' how is it that those nine did not return to give glory to God, v^rhile this stranger did ?' t /x^ as in Luke iv. is thus to be taken
God with your body; Give glory to God\
Ps.
1.
23.
Whoso
ofFereth praise glo-
Suicer in voc. 'Oixo\oye7u says, 'OixoXoyelv significat laudare^ celebrare, glorijicare^ gratias agere idque per synecdochen generis Hebraicam nam qui aliquem celebrant,
rifieth
Me.
26.
1
et
jU')/
ets 2<pe7rTa.
illi
Conf. Athan. Expos, in Psalraos. (Ps. Ixvii. 35.) AJre h6âv rd) 0e^ oiira) Koi nav\os' So^dcraTe, (pT](Ti, rhv
confiteutur, vel potius prolitentur res prseclare ab eo gestas, vel beneficia
@ihv iu T^
crio/xari
v/xcov,
Koi
iu
rq}
ideas of 'praising' or 'glorifying,' and 'giving thanks,' and are someconnected, are closely times expressed by the same word, e. g. Gr. 'OjxoXoyeiv. Conf. Heb.
iri/ev/iiaTL vfxwv.
The
ab eo accepta. ^ Christ, while on earth, suffered as man, but was glorified as God, the Father bearing testimony of Him. His sufferings for us have ceased, but the glory of them shall endure eternally, Conf. Phil. ii. 7 1 1
niin
The extent of
the benefits of Christ's death.
47
these A. D.
334.
On
this
account,
my
brethren,
when we remember
but
let
things, let us not be occupied with meats,
us glorify
the Lord;
let
us become fools for

;
Him Who
died for us,
even as Paul said

tve
For
all
if
we are
foolish, it is to
God ;
or if
"2.
Cor. 5,
are soher-minded,
all
men, therefore
you; since because one died for were dead to Him ; and lie died for all,
it is to
that
we who
live
should not henceforth live
to ourselves, but to
Him Who
we
died for us, and rose again.
No
longer then ought
to live to ourselves, but, as servants, to the Lord.
And
is 2 Cor. G,
not in vain should we receive the grace, as the time

especially an acceptable one,
and the day of salvation hath dawned, even the death of our Redeemer'. For even for our sakes the Word came down, and being incorruptible, put on a corruptible body for the salvation of all of us. On this subject Paul speaks plainly, saying. This corruptible must put on incorruption. The Lord too was sacrificed, that by His blood He might abolish death. Full well did He once, in a certain place, blame those who participated vainly in the shedding of His blood, while they did not delight
themselves in the flesh of the Word, saying. What profit is there in blood, that I go down to corruption? This does
Cor. 15,
Ps. 30, 9.
My
not
for
mean
it
that the descent of the
Lord was of no advantage
gained the wdiole world; but rather that after

it,
He
had
thus suffered, sinners would prefer to be without

fiting
to pro-
by
it.
For
He
;
regarded our salvation as a delight
and a peculiar gain

our destruction as
those
while, on the contrary.

loss.
He
looked upon
Also in the Gospel,
He
praises
who
increased the grace twofold, both him
who made
ten talents of five, and him
who made
four talents of two,

to
who had but him who hid

as those
to
profited,
and turned thom
good account;
to
the talent
He
cast out as wanting, saying
him. Thou icicked servant! oughtest thou not

into the
have put
Matt.
-Jfj,
my money
the talent,
bank
it
then on
my
return,
should have
received mine oivn with interest.
and give
to
Take, therefore, from him him that hath ten talents. For to
not, shall be
every one that hath shall be given, and he shall have more
abundantly ; but from him that hath

'
taken
iSov
away
riii-fpa
sub
init.
Conf. S. Cyril. Horn. Pasch. xxiv. avtVxf yo-p TfA''*' tjjs rov 2wT)fJLU}v
Kaiphs
*"
evnp6<r5fKT09,
vv
TTJpos
eopTTjs 6 Kaip6s
ISov
(TWTrjplas.
viiu
ira^^rjaia Syr.
48
The termination of the
Jeivish polity foretold.

cast
is
Letter even that ivhich he hath.

'-
And
ye the unprqfitahle servant

weeping and gnashing of we have received
into outer darkness,

teeth.
where there
For
it is
not His will that the grace
should be unprofitable; but

Gal. 5, 22.
He
requires us, as a duty, to
render
Him
of His fruits, as the blessed Paul saith; The
fruit of the Spirit
is love, joy, and peace. Therefore, being right-minded, and owing no man any thing, but rather giving every thing to every man, he was
Rom. 13,
7.
a teacher of the like propriety of purpose, saying,

to
Render
Matt
21,
was like those sent by the householder to receive the fruits of the vineyard from the husbandmen; for he also exhorted all men to render a return"; but Israel despised, and rendered not. Their inclinations were not good nay, moreover, they killed those that were
all their dues.
;
He
sent
the vineyard , but

Matt. 21,
was no reverence shewn the Lord of was even slain by them. Notwithstanding, when He came and found no fruit in them, He cursed them through the iig-tree, saying, Let there he
;
so that there
He
henceforth no fruit
from
so that even the disciples
Then was
Jer.25,10.
fulfilled
and the fig-tree died fruitless, wondered when it withered away. that which was also spoken by the prothee;
take aivay from them the voice of joy and the voice of gladness, the voice of the hridegroom and the voice of the hride, the scent of myrrh, and the light of a lamp, and the whole land shall he destroyed. For the whole service of the
;
phet
ivill
law has been removed from them, and henceforth and for ever they remain without a feast. And they observe not
the Passover; for
place,
how can they? They have no abiding but they wander every where. And they eat unleaanee of their Christian duties. The is employed before in this letter; 'The apostle ewhorts all men
The comparison here made, as well as the order of the words in the feynac text, requires the translation here given. Larsow renders the
same word
passage, 'he was studious to render a return to all men.' But though
to ^'^'' this ' n ^^ P' ^2.
59lom fOOl
in
^^Pêssion
p.
4.
l\^ 1<n is *i the .^SLmS^D where we read
loo. ^son,i..ta..tb.sigi.
hcation,
horted
,t
woulJ nol smt here.

";."1
Those
X^';"
'""'-'i"-
quoting the verse of Scripture ' -i- to all their dues, &c.' tLre follows;
-ti^z:s:L^r::'^t iz
Ee"
^''
înêreVo^-pitiro-n-r
world, exhorted
all
men
:z 41:7^5-"
"
-^*--
to a perform^
a For AOCTL]
-^^
leg.
Zc7liJ.
The cursing of
vened bread without
first
the barren fig-tree.
40
unable A.D. 33 4.
to
fulfilling the law, since they are
to sacrifice the lamb, as they
were commanded
in
do
when
eating unleavened bread.
But
every place they
on them by and not of gladNow the cause of this to them was their slaying of ness. At the Lord, and their not reverencing the Only-Begotten. this time also, the altogether wicked heretics and ignorant
transgress the law, and
judgments are
inflicted
God;
so that they introduce days of grief
schismatics are in the same case;

the
also
tbt?
one, in that they slay
Word;
the other, in that they rend the coati'.
They
remain expelled from the feast, because they live without godliness and knowledge, and emulate the cond-uct shewn in the matter of Bar Abbas the robber, whom the Jews desired instead of the Saviour. Therefore the Lord
cursed them under the figure of the fig-tree Yet also even thus He spared them in His loving-kindness,
"'.
Matt. 21,
^-^^'^^^
jj
not destroying them, root and

the root, but [said], that no
forth.
all.
For
He
did not curse

it
14.
man should
eat fruit of
thence-
When He
did this,
;
He brought
the shadow to nought,

root, so that
if
t
but preserving the it to wither might [not]' be grafted upon it; fheg too,
causing
in
we
II,
keg remain not Hom.
unbelief,
mag
attain
to
be grafted into their own olive

these because of
ihe
tree.
When
therefore the
Lord had cursed

is
their negligence %
He removed from them
the true lamb, and that which

to us it
it
truly the Passover.
new moons, But
came: there came too the solemn day, in which incumbent upon us to call to the feast' with a trumpet^, and separate ourselves to the Lord with thanksis
P
p.
Syr. 47.
x'ToJj'.
Conf. note
t()
Letter
v.
"
The
,.
similarity between the Syriac

carelessness,'
:..*
words
states,
,
IZqIaIDOISD C
,
erroneously, that It there is a hiatus in the text here. is, however, tontinuous as he gives it. Only a portion of the Syriac text was
1
Larsow
'
negligence
an
,*i7^.f-.
1
(ZQJSDÔTC
fa'th
-.i-v
)
Afterwards, more printed at first. leaves of the work were brought, along with other AIss. from Eg^^t, and immediately recognised by Mr. Cureton. The whole icas then published together, reference being made in the first part, when any hiatus was to be supplied from the second.
'
an error in ji,g gyr^ ]\I^. tjje context seeming to ' neglithan rather unbelief require gence' here.
might lead us
'
to su'^pect
,^^
^
l
,
V
.
^^ ^^ ^
mistake
^
for
pjiJik.
'
;
r,.,\\
"
^"tS ^-^^ F
'âX"^'
negative (which is here placed within brackets) is found in ihe Syriac text; but f hare litfe doubt that it is
r
The
("""JP;)
*f
h; 'p.tT vol *'! ^^.^^^-'h^vol. v

'^P""
"^^^^
^9'
pt. 2.
7""
^KKX7,<r.
k*'W^'
'"
hK\..d (raX^r.-yâ k. r K. part ol his h.st I a.chal d j,course, Cyril appears to have had in imnd
this
50
The
instruction conveyed by the sacrifice of Isaac.

it
it,
Letter giving, considering

'-
bound
as
our own
festival^.
For we are
;
not to ourselves, but to the Lord and to rejoice, not in ourselves, but in the Lord, Who bore
to celebrate
Q^j, afflictions,
Matt. 20,
and
said,
My soul is sorrowful unto death.
For
Ps 35,
9.
men who are destitute of our faith, keep feasts according to their own wills', and have no peace, since they sin against God. But the saints, as those who hve to the Lord, also keep the feast to Him, saying, I will
the heathen, and
all
those
Ps. 33,
I.
Thy salvation, and, 7ny soul shall he joyful in the The commandment also is common to them. Rejoice, ye righteous, in the Lord so that they also may be gathered
rejoice in
Lord.
Prf.
95,
1
.
together, to sing that
common and
Abraham
festal
Psalm, Come,
let
us rejoice, not in ourselves, but, in the Lord^.
For
thus, the patriarch
rejoiced not to see his
own
John
day, but that of the Lord; and

^^^^
^Y,
8, 06. -^^ j^^
Heb.
II,
j^g
sacrificed
when he thus longed for ayid was glad. And when he was tried, by faith Isaac, and offered up his only-begotten son he
who had
received the promises ^
he worshipped the Son of God. sacrificing Isaac, he saw the Messiah in the
13!"'
'
And, in offering his son^ And, being restrained from
offered
up instead
as a sacrifice to
;
^'- ^^'' ''
tried then, through Isaac but He who was pointed out in Isaiah; Be shall be led as a lamb to the slaughter, and as a sheep before her shearers he
ram^ which was God. The patriarch was not however that he was sacrificed,
shall be speechless;
but
He
took away the sin of the world.

of this verse is worthy of note The original Greek is koL rhu fôuoyeuri 7rpoa-e>ep.;. 6 rhs iâyyeAlas hvalu/.^ros.
.jop
.
especially the tirst Letter of this series, In both, allusion is made to Eccles. chap n,. where it is stated that there the command S;l to Moses, ^""""^M 'f' x. 1. is quoted given Numb. in both; and the figure of the Christian trumpet is also contained equally in both.
?'m
The
-x
printed text of the Peshito p %% -^ y
is
,
^l^-^kOSOS jOOl ^\s,OJ 001

,,^,
Whom
(1, e.
no longer to be a feast of the Jews it is to be celebrated by Christians as a festival of the Lord. Vid. page 45 and note g. y See note to Letter ii. p. 18. where add that Jeroboam is called (Txia-fMaToTToios by Athan.: Synopsis Sac. Script,
""
The Passover
:
is
^^ ^ promise.'
'"'"^
^^^""^
Isaac) he had received The Syriac here is

^^
*^^
^'"eet,
OCT
*
1-.._
0b
'
W^_ '^ ^^^^^

e.
tiaÔV)\>
here
&
\-.
He
by
'^
Abraham) who had
received the
promises.'
P- ^35.
The
is
Syriac,
rendered
&
Conf. Athan. Expos, in Psalmos (Ps. xciv. 1.) Aeure, ayaWiaa-dofieea T<S Kvpicpa>s inl koprT]u iKQelv rovs
"
ram,'
Vj'A
1
f
though we might have

It is the
expected
JOJ.
same word
aTreieels Trapa/ceAeiioj/rai, ets
ay aKKiaciv
o.vTovsKaXov,T,s.
2
1 he
latter part of the translation
that is used directly after, in the quotation from Isaiah, and rendered ' lamb.'
Difference between the sacrifice of Christ, and that of Isaac. 51
And
his
ou
this
hand on the kd,
account [Abraham] was restrained from Uiying A.D. lest the Jews, taking occasion from the
3H4.
sacrifice of Isaac,
should reject the prophetic declarations concerning our Saviour, even all of them; but more especially those uttered by the Psalmist; Sacrifice and offering
Ps. 40, 6.
Thoa wouldest not; a

should refer
all
J)ody
Thou hast prepared
Me; and
such things as these to the son of Abraham. For the sacrifice was not properly the establishment' of Isaac, but of Abraham who also offered, and by that he was
tried.
Thus God accepted
the
will
of the
ofi'erer,
but
prevented that which was oftered For the death of Isaac did not procure freedom to the world,
from being sacrificed.
but that of our Saviour alone, by whose stripes we all are For He raised up the falling, healed the sick, healed. and, satisfied those wdio were hungry, and filled the poor having what is more wonderful, raised us all from the dead abolished death. He hath brought us from afiliction and sighing to the rest and gladness of this feast, a joy which
;
:
Is.
53, 5.
reacheth even to heaven.
For not we alone are affected by this, but because of it, even the heavens rejoice with us, and the whole church together of the first-born, written in heaven, is made glad,
heavens, for the as the prophet proclaims, saying, Rejoice, ye Shout, ye foundations of the comforted Israel.
Hch.
12,
Is-
44, 23.
Lord hath Cry out with joy, ye mountains, ye high places, and earth. the Lord hath reall the trees ivhich are in them, because
deemed Jacob, and Israel hath been
c
glorified.
And a; .gam
want
the meaning.
I use the word ' establishment' for of one that would better express ^ \ ;rt7 T,,
The
.^ynac
:,
i>
\^yOl
J^^^^g.^^^
S. Cyril, in his hs koX irpoacp^put^ ^J/. fifth Paschal discourse, treats the subjeer of ti;e sacntice of Isaac at length.
,>^
1^,'^^,
^,
r^
^^
the rendering of the Greek Si6pea}(Ti5 in Heb. ix. 10, /uf'xpi Katpov The sacrifice of Isaac SiopOucrews. was not only to serve as a type of the deiith of Christ; but the particular circumstances attending it, were de-
which
is
'iâaK hoO^laav vtt6(tx^(^\^ aTroir\rjpov. ^-Qai irapa &eod, el nv Sia rov oravpov evKoyiav tqQ Xpicrrov ttc/xttoi/tos QeKrâas ^,^1 rravTa to. I'Ovtj, aifayKaius
tV
i-^^Zf-^âl
0ebs,
0(Tr]v
avr^
Ka.\
ttt)\'ikii)v
signed for the instruction of Abraham, and his establishment in the Christian Conf. Theophylact on the pasfaith. sage in Heb. ^xpt ttjs rov XpiaTou vapovaias, rod iJ.e\>ôvTos Siwp6ui(Ta(Tdai ravTa,Kal T7]v aK-rjOiu^v KalnvtvixaTLKliv The origiiiiil Kaipeiau iiTfiaayayeiy. Greek was probably oi) yap biSpdwais Tov 'lo-aoK -fivv 6uTia,iL\\arov'\^paaî,
^Trovefxei tj]u x^P'*'. "^^^P "^^^ '^"^ crirep^âTos avrou awrr^pias, eavdrcp irapaSig^j^^
^^^ tdiouvlhu,
(piial irphs
avrhu, Kal
^,^^ ifi^pai^TiKunara' \d8e rhu vl6u <tov. ^^^^ ^.j^^j^ explains the ditVerent parts of ^^^ history in order, shewing h<>w tiiey ^.^.^^ desigiit-d for the insi ruction ol
Abraham
i,i,n^
in the first place,
and through
of
all
-i]
for
the instruction
the
faithful.
-2
52 The Church in heaven keeps festival
tvith the
Church on earth.
Letter Rejoice, and he glad, ye heaveîs;

Is7i97l37
'^^**
^^^^
let
the hills melt into glad-
Ps. 150,
people, and comf^^ forted the oppressed of the people. The whole creation keeps my brethren, and every thing that hath breath 6. a feast,
praises the Lord, as the Psalmist [says], both on account of the destruction of the enemies, and our salvation. And very
Lord hath had mercy on His
L.ike 15,7.
right is it; for if there is joy in heaven over one sinner that repenteth, what should there not be over the abolition of sin, and the resurrection of the dead? Or what kind of a
feast
and gladness must there be
in
heaven
how must
all its
hosts joy and exult, as they rejoice and watch in our assemblies, both those held from time to time, and especially those
at Easter
?
For they look on sinners while they repent
on
who have turned away their faces, when they become converted; on those who formerly persisted in lusts and excess, but who now humble themselves by fastings and temperance and, finally, on the enemy who lies weakened,
those
;
no longer possessed of
Cor. 55.
1
1
that
we may mock
is
where
thy sting,
hfe, being bound hand and foot, so him Where is thy victory, O Death ? O Grave^? Let us then sing unto the
at
;
Lord a victorious song of
praise.
Who
this
Ps. 42,4.
?
then will conduct us to such a company of angels as Who, coming with a desire for the heavenly feast,
and tlie angelic holiday, will say like the prophet, / will pass to the place of the tvondrous tabernacle, unto the house of God; with the voice of joy and praise, with the shouting
of those ivho keep festival? To such a state, the saints also encourage us, saying. Come, let us go up to the mountain of the Lord, and to the house of the God But such a of Jacob. feast as this is not for an impure person, neither is the approach to it for sinners; but it is for the virtuous and diligent; and such as have the same end in view as the saints for. Who shall ascend to the hill of the Lord? or who
;
Is. 2, 3.
Ps. 24, 3.
shall stand in
His holy place, but he that hath clean hands, and a pure heart; who hath not devoted his soul to vanity, nor
d
Conf.
Athan.
de
Incarn.
Verbi
rvpovur.s
tc5
XpiarS vAemTo^re. rhv
ros Kul arr,Xrr.vee.ros 6nh rov ^crvpos
^..coO.u Kar'
ahrov y.ypa^^dua Xiyourls
Ta9 WSas, Tra^res ol eV XpitrroJ hiaâipour.s avrhu Karairarodcn, Ka\ f,ap.

/.al
rh Kurpov e yjd. note k, to Letter
v. p.
39.
The examples of Moses, David, and Daniel
53
he, as sworn deceitfully to his neighbour. For blessing from the a receive adds, when he goes up, shall
the Psalmist A,D^334.
Lord.
Now
this clearly also refers to
what the Lord gives

^^-^t.ô,
saying. Come, ije blessed, inherit to them at the right hand, But the deceitful, and he the kingdom prepared for you. possesses nothing that is pure, that is not pure of heart, and
(as the
Proverb
saith,
To a
deceitful
man
there
is
nothing Prov.
^
13,
stranger, and of a different good,) shall assuredly, being a unworthy to eat the race from the saints, be accounted Thus Judas eat of it. shall not
^^-a.
12,
Passover, for a foreigner
when
deceit
because he plotted he thought he kept the Passover, from the city estranged against the Saviour, was
company. For the which is above, and from the apostolic with due obeaten be law commanded the Passover to of the deviK, sifted was servance; but he, while eating it,
who had
entered his soul. those who keep the let us not be affected as heaven witli the in celebrating it feast on earth, but as by rightemperance, Let us glorify the Lord, by ancrels. not rejoice, us let And other virtues.
Wherefore
teousness, and those

in ourselves,
but in the Lord, that sve also may be then, as Moses. Let with the saints. Let us keep the feast the seven times, and us watch like David, who rose judgments the righteous middle of the night gave thanks for In the morning I will said. he as early, be us Let of God. in the mornThee, and Thou wilt look upon me:
inheritors
^-
^.
stand before
ing
Thou
tvilt
hear
my
voice.
us pray without ceasing, as but especially those who coo-nisiug the season of prayer, borne that when a testimony is are" honourably married; so we them, keep the feast by to us by these things, and we the m our Lord may be able to enter into the joy of gomg up to wlven Israel, as But kingdom of heaven \ wilderness, being trained Jerusalem, was first purified in the Egypt; as the [divine] word has to forget the customs of
^^
hke Daniel; Paul commanded; all of us

Let us
fast
let
re-
. f
-^1 ^^;; 31 r. f T Luke xxn. Conf.

1
_ji>aiACDf and
Âr^ are mis>)
^^^
in line or two is preserved here ^,^^^ ^^^^^ in" Cosmas Tndico-
.^^^^^3. âJ
oDtws eopTao-aj/res Suvnew-
remarked a. respectively, Cureton in the preface.
Mr.
^.^J^
.^^^^^
54
The Lenten fast a preparatory purification.
Letter graciously prescribed^ to us the holy fast of forty days; let us first be purified and pu^ged^ so that when we depart hence, having been careful of fasting, we may be able to ascend to
'-
the upper chamber
with the Lord, to sup with

is
Him; and
In no
may be
partakers of the joy which
in heaven.
other manner shall

forty days.
we be
able to go
up
to Jerusalem,
and
to
eat the Passover, but as
we apply
ourselves to the fast of
We
begin the
fast of forty
;
days on the
first
day of the
month Phamenoth (Feb. 2b.) and having prolonged it till the fifth of Pharmuthi (Mar. 31.), suspending it upon the previous
first days of the week, and the Saturdays "% then we begin again on the holy days of Easter, on the sixth of Pharmuthi (Apr. 1.), and cease on the eleventh of the same
month (Apr. 6.), late in the evening" of the Saturday, immediately after which there rises upon us the first day of the holy week, on the twelfth of Pharmuthi (Apr. 7.), which extends its beams, with unobscured grace, to
all
the seven weeks of the holy Pentecost. Resting on that day, we shall have fulfilled, through all the season, the feast of Easter, by Jesus Christ our Lord, through Whom, to the Father, be glory and dominion for ever and ever.
Amen.
All the brethren who are with one another with a holy kiss.
me
salute you.
Salute
Here endeth the sixth Festal Letter of the holy and God-clad " Athanasius.
'^Syr. rv^6cc.
1^
Vid. note to Letter

1
v.
,
courses.
The Lenten
fast
was usually
arpo-o.v^ Ma-,;or,^
terminated shortly before midnight, on

ê'â, in the epistle of the
LententastasKa0ap<rr.7rpoe^pr.os vol.1, ' ^'- ' ^^^' Co'nt iuke ;i^ "'^
Th ^t ^.'o . -rhe Saturdays and Sundays during Lent were not observed as fasts, with
n.
Church of ^"^y^"^"' ^^ "^^^^'" f ^he martyrdom Of Polycarp.(Vid. Euseb. H.E. lib iv.
cap. 15.) Dionysius, bishop of Alex andria, the successor of S re proves' those who cea.^' from'^ting
Vark
ry''rCb;of^'^n''T''^^^^"
jejun.tur diebus. vd ed. Par. 1086-90
"
i.
p.
545
^34
.
^-->^---^/^ -P\
ff^<rov(rvs
---c-b^
iyyhs ^8v
koX
aviûras,
i>s
oXiydopovs
The
is
Syr.
i^ i. 1 ÔaIQ^ jAiD'p^
|Aai*J
doubtless translated from
aKpareis ê^0o>e0a. Dionys. op. fol. Kom. 1696, p. 108. vid. also Greg. fô"^ oration on the Kesur^'>f.^^"-
words several times used by S. Cyril towards the end of his paschal Ais-
e.^tt,, ^'''^<^?'->^-
LETTER
VII.
Easter-day IV. Pharmuthi
III.
Kal
Jjiril;
XX. Moon;
A.p^sso^
jEr. Dioclet. 51; Coss. Julius Constantius, the brother of ^'^^^^J^^^^'^ so. Augustus, Rufinus Alhinus; Prccfect, the same Philagrius;
Vill. Indict.
2Cor.4,io. blessed Paul wrote to the Corinthians that he always alone bore in his body the death of Jesus; not as though he in and too we and they also but boast, that make should
^TnE
brethren. And let this be this let us be followers of him, my In this also all times. us at of all of boast the customary
P^.44,22. David participated, saying in the Psalms, For thy sake we the slaughter. die all the day; we are accounted as sheep for days of the the in especially us, in becoming Now this is Saviour is our of death the of commemoration feast, when a is also caredeath, His in Him like made is who held. For he mortified his members Col. 3, 5. ful in the practice of virtue, having
which are upon the earth, and crucifying the flesh with the but he lives in the Spirit, and is conaffections and lusts He is always mindful of God, and Spirit. formed to the
:
Gal. 5, 25.
forgets
Him
not, and never does the deeds of death.
On
this account, in order that
we may bear
in
our body the
death of Jesus,
he immediately adds, when describing as it 2Cor.i,u. such fellowship, zve having the same spirit of faith, also ive spoken; I have therefore is written, I believed, and the of speaking also, adds He believe, and therefore speak.
grace
that
arises
from knowledge;
For
He
that
raised'2Cnr.4,}4.
The twentieth Letter, as far as it is extant, bears a great resemblance with In both, the comparison between this natural and spiritual rood is enlarged upon, and several of the same quota-
tions are adduced in them, to illustrate the character of sinners an.l their lood and as contrasted with the righteous
the
nourishment
they
derive
from
God.
50 The present condition, and the future misery, of the wicked,
LETTER up Jesus, will also raise us up with Jesus\ and will present us
before
Him
with you.
faith
life,
When, by such
joy wliich
is
and knowledge, the saints have
they also receive, doubtless, the heaven; for which the wicked not caiino-, ''''' ^êservedly deprived of the blessedness arising from it' Is 26 ^''' ^^^ ^^'^ wicked he taken away, so that he shall not see (LXX.^^* ver..) the glory of the Lord. For although, when they shall hear Ep^.5,H. the universal publication of the promise, Aioake, thou that
in
attained to this true
steepest, and arise from the dead, they shall rise and shall Mat.25,i].reach even to heaven, knocking and saying. Open to usnevertheless the Lord will reprove them, as those who put Lote 13, the knowledge of Himself far from them, saying, / know you But the holy Spirit cries against them. P.. 9, 17. 'ôt. The
wicked
shall he turned into hell, even all the nations that forget God.
They indeed humble themselves, (we may say of
the wicked,)
but not by a discipline opposed
to sin; for they
do not, like
the saints, bear death in their body. soul sms and follies, drawing
T n ^-v.ii,
with dead nourishment; like^ young eagles which i'^^'^^^' ^P^^^ the carcases of the dead, and *'';;"V'f' which the law prohibited, commanding
It
fymg
rather bury the near to the dead, and sati-
They
figuratively.
Shalt not eat the eagle, nor
Thou
dead carcase; and

2. I. ^13 ->13.
it
any other bird that feedeth on a pronounced unclean whatsoever eateth

say
die.
""\
!i thing
but
^?
"^^'^ ^'^^ '^'^ -"^ -ith lusts, and let us eat and drink, for to-morrow
we
14 Is 22 14. 13.22,
^;^^;^^^'^^^ '^^'^ ^^^-' -^ô thus love pleasure, " he v" nnmediately describes, adding, And
'm the ears of the
tke.e things are revealed
Lord of Hosts,
forgiven you until ye die.

shall
that this srn shall not be
Yea, even while they live, they be ashamed, because they consider their belly their Lord; and, when dead, they shall be tormented, as
those
iCor M.. G 13
p Paul
1
" ' ^'"' ""^^ ^ '''''^'' r' bears witness, saying. Meats
'^'
^^^ ^l- -ff-t also

^
for the belly and the belly
^;;^^''''^''^'
IN 24 21 ls.24,2l.divine
the ^f ^^-fbefore respecting saymg declared them; The death
d^^troy both
U and
them.
And
with which the PesL-to version
aXi
roiÊph";:
^
\^(^.
,^.
Sorre
Ms.,
however^
T'"" For UîiD^ ,,. Zok)^.
'^
'""
"'^^'^^
contrasted with the state of the good here and hereafter.
57
A.
who hate the righteous commit For bitter is the worm, and grievous the darkness, sin. which wicked men inherit. But the saints, and the real followers of virtue, mortify their members tvhich are ujwn
of s'mners
is
evil,
and
those
335
Cu\.3,
a.
the earth, fornication, uncleanness, ivicked imssio7is, evil con-
cupiscence; and, as the result of this, are pure and without

spot,
confiding in the promise of our Saviour,

the
who
see
said.
Blessed are
pure
in
heart, for
they
shall
God.
^^'^^^^-^j^-
These, having become dead to the world, and renounced the merchandise of the world, meet with an honourable death
precious in the sight of the Lord is the They are also able, preserving the death of His saints. Apostolic likeness'', to say, / am crucified with Christ, never-
such as
this;
for,
I'^-
'Hsi';.
GhI.
-2,
20.
theless
is
live; yet not I, hut Christ liveth in

life,
me.
For that
although
the true
which
man
lives in Christ; for
they are dead to the world, yet they dwell, as it were, in heaven, meditating on those things which are above, as he
who was
a lover of such a habitation said. While ive

is in
era//c T'hil.3,20.
on earth, our dwelling
heaven^.
live,
and participate in such God, which may be set down as the peculiar duty of a feast and a holiday ^ For the feast is not an indulgence in food, nor splendor''' of clothing, nor days of leisure, but it is an understanding directed to God, and the offering of thanksgiving by a song
Those, therefore,
who
thus
virtue, are alone able to give glory to
>
Syr. eiKwv.
quoted
x^'"
^
we
also find virapx^'^'^

'
f"^^
v-ndp
This quotation does not quite agree wi th the reference given (Phil. iii. 20 ) The idea of walking appears to have been transferred by Athan. from the preceding verses (17, 18.) to the sentiment conveyed in the verse referred to.
It is rather singular that the sentence found here occurs elsewhere in conjunction with the phrase of Scripture, and that both are there assigned to the Apostle. They are found in a treatise contained among those of doubtful au-
Conf. Letter iii. p. 23. What else the feast, but the service of God ? And what is that service, but prolonged prayer to God and nnceasiug thankagiving ? B (pavraaia {^yr.) ruiv ItiariaiV. Cont Thess. ii. p. 41 4. 1 Tim. ii. 9. Suicer. Athan. Op. t. ii. p. 406. ixia-qaov Se /cat tos oluonocrias koI iroXvcpaylas rhv KaKKwirKTfibvTwvlixariuv jJicr-qaov. Lars,
is
J
The
and
thenticity;
'
S.
Athan.
ii.
in
p.
fecti in P.igiun," torn.
Pro57.^Koiê 7ap
lllud,
(juoted
short treatise from which this is is getierally considered spurious, may he doubted whether the it
ToG airoarSKov \4youros- inl Trjs yris wepiirarovvres, iv ovpavols rh TToK'nevp.a ^X^Mf' a^ Vh^^v 5e ^h iru\iT(vixa iv
ovpavcf virapxfrw.
sitnilarity
between
it,
and the Syriac
in
this plare, is sufficiently close to warrant an argumt-nt for its authenticity to be
ence:
the
Syr.
^
V
There
is
this differ-
drawn from
it.
The same remark may
A 1 answers to L\^\
^"
^h^ treatise
apply to the short quotation from the ^^^^ trt-ntise, given in a note in this
L, tter, p.
<J4.
^Xo/xiv, not
fx'^f-'-^''-
58
Letter
Sin)iers inccqmhle of observing the festival,
of praise to Himh.
Now
;
this appertains to the saints alone,

it
is
p^^jg
17.18.
'
who
but
live in Christ
for
written,
The dead
shall not
praise Thee,
we who
live
Lord, neither all those loho go down to hell; ivill bless the Lord, from henceforth even for
it
ever.
18.38, 18.
death, and therefore praised

hell
was with Hezekiah, who was delivered from God, saying. Those who are in cannot praise Thee; the dead cannot bless Thee; but the
also
As
living shall bless Thee, as
T also
who
do.
For
to praise
God
belongs to those only
live in Christ,
and bless and by such
means they go up to the feast; for the Passover is not of the Gentiles, nor of those who are yet Jews in the ilesh but of those who acknowledge the truth in Christy accordir:or.5,
7.
ing to the declaration of a feast; Our Passover,
him who was

Christ,
is
sent to proclaim such
sacrificed.
Therefore,
although wicked
the
saints,
men
press forward to keep the feast, and,
as at a feast^, praise
God, and intrude into the Church of
Ps. 50, 16.
expostulates, saying to the sinner, Wherefore dost thou talk of My lawsi And the gentle Spirit Ecclusje, rebukes them, saying. Praise is not comely in the mouth of a sinner^. Neither hath sin any place in common with the
praise of
Prov. 15,
yet
God
things,
as
God; but the sinner has a mouth speaking perverse the Proverb saith, The mouth of the wicked
For how is it possible for us to with an im.pure mouth? since things which are contrary to each other cannot exist in the same person.
praise
answereth evil things.
God
2 Cor 6,35.
For what communion is tliere of righteousness with iniquity? or, what fellowship is there between light and darkness? go exclaims Paul, a minister of the Gospel. Thus it is that sinners, and all those who are aliens from
are
the Catholic Church, heretics, and schismatics, since they excluded from the praise of the saints, cannot properly
^
^
>^
even continue observers of the feast. But the righteous man, although he appears dying to the world, uses plainness
of speech-, saying,
118,17.
I shall
not die, but
live,
and narrate
all
Thy marvellous deeds. For even God is not ashamed to be called the God" of those who truly mortify their members
Cofif.
i
Letter
vi. p.
V,(le Letter v,. p
46, nute i. 40. note g.
juxta-position in the Ep. ad Episecp. ^.ypti et Libyan, torn. i. p. 214:

"'
^
^
For |j|l*Dj
lea.
|^|Vn
Tâ-pprjaia (Syr.)
xp^rai.
These two
tJxts' are* also quottd in
"
^'""^' ^''^' ^'- ^^'
because they seek not the true bread.

wliich are
;
59
upon the earth ", but live in Christ for He is the A.D.335. And He, by His of the living, not of the dead. living Word, quickeneth all men, and gives Him to be food
God
and
life to
the saintsr; as also the
Lord exclaims, / am
the Johiw;,-JH.
The Jews, being unsound in their perception, bread of life. and having the senses of the mind unexercised to virtue, and not alive to seek after such bread, murmured against Him, because He said, / am the bread which came dow7i ôhuGâi.
from heaven, and giveth
life
unto men.
;
For
sin has her
own
peculiar bread, [bread] of her death wherefore, calling to those who are lovers of pleasure and lack understanding,
she saith. Touch with delight secret bread, and sweet waters ivhich are stolen; for he who merely touches them knows
Prov.9,18.
not that the earth-born perish with her. For even when the sinner looks for gratification, he finds not the result of its meat pleasant, as the Wisdom of God saith again. Bread
of deceit
is
î^^-
20,
j^leasant to a
be filled tvith gravel.
man; but afterwards his mouth shall And, Honey droppeth from the lips o/prov.
5, 3.
a whorish woman, which, for a time, is sweet to thy palate; but at the last thou shall find it more bitter than gall, and Thus, then, he eats and is sharper than a two-edged sword.
delighted for a
little
time; afterwards he spurneth
it
w^hen
he hath removed his soul afar. For the fool knoweth not that those who are far from God shall perish. Moreover, in accordance with this, the prophetic admonition says,
by way of
to
restraint,
What
hast thou to do in the
Jer. 2, 18.
drink the loaters of Gihon? And what hast way oj way of Asshur, to drink the waters of the the thou to do in wisdom of God, which loves mankind, the rivers? But forbids these things, crying, But depart quickly, tarry not
Egypt,
neither fix thine eye upon it; for thus thou shalt pass ocer strange waters, and depart quickly from the
in
the place,
strange
river"^.
She
also calls
them
to herself.
it
For wisdom
Prov. 9,
1.
hath builded her house, and supported
on seven pillars;
Conf. Col. iii. 5. Larsow renders this passage erro'Hequickens conceive. ntnu<5lv, as through His living word every one, the 'saintss, fooc, to and gives to him life. The Syriac IS iiteiall) translated, as given above, auil liie context seems
P
I
to require that Christ should be here set forth as tood and life, or, the food oJ
lite
'the bread of
life.'
T his quotation
The words
version,
is from Frov. ix. 18. are lound in the LXX. though not in the original
Hebrew.
()0
The craving of
the nalural
man
never satisfied,
in the
Lettepv she hath killed her sacrifices,

gohlets,
and minyled her wine
and prepared her

Whoso
is
table,-
she hath sent forth her
servants, inviting to the goblet with a loud proclamation,
saying,
foolish, let
him turn
in
to
and me; and to
Prov. 9,
6.
them that lack understanding she saith. Come, eat of my and drink of the ivine I have mingled for you. And what expectation is there in return for these things ? Forbread,
may live, and seek understanding that ye For the bread of Wisdom is also living fruit, John G, 51. as the Lord said; / am the living bread which came down from heaven: if any man eat of this bread, he shall live for For when Israel ate of the manna, which was truly ever. pleasant and wonderful, lie died; and it was not the case that he who ate of that lived for ever, but all that multitude The Lord thus teaches, saying, / ^^^^ ^^^ ^^^ wilderness. 4s^V!' am the bread of life: your fathers did eat manna in the This is the bread which came wilderness, and are dead. down from heaven, that a man should eat thereof, a7id not die. Now wicked men hunger for bread like this, for sickly souls will hunger; but the righteous alone, being prepared,
sake folly that ye
may
abide.
"^
Prov. \7,
Prov. 10,3.
/ shall behold Thy face in righI shall be satisfied when Thy glory is seen by me. For he who partakes of divine bread always hungers with desire; and he who thus hungers has a never-failing gifts as Wisdom promises, saying. The Lord will not slay the
shall
be
satisfied, saying,
teousness;
righteous soul with famine.

Ps. 132,15.
It
is
also
promised in the
Psalms,
her poor
will
abundantly
bless her provision^ ;
I will
satisfy
ivi
h bread.
We may also
is
hear our Saviour saying,

saints
Matt. 5,
6.
Blessed are they who hunger and thirst after righteousness,
for they shall be filled.
Well then do the

this.
and those
who
love the
life
which
in Christ raise themselves to a
longing after such food as
And
one earnestly implores,
As men, we must always be subject we mu^t /iimger and thirst. As Chrhtians^ we are to seek to have these desires sanctijied we are to hunger and thirst after righteousness. The
to desires
to be an error.
*
Athan.here adopts the more correct
reading of the
tion to the
LXX.
dr\pav in opposi-
the natural craving is never satiated righteous man, on the contrary, has the promises of i?crij)tnre that he shaft l/e JUled,'' not slnijt irith famine,'^ satisfied
;
'
word xvp^v ( Vulg. Viduam ). He tells us, however, that both readings were found even in his time. Expos, in Psalmos, p 9/4. Htjv Orjpai/ avTTJs euAoywy ^vAoyfiaca yf/dcpeTai Se koI t^v
xvpai" avrris, koa (TTaaiaarov.
S-nXoyori
rrju
airpo-
ivith
^
Oread ^^
ikv.
The Lomad
htfoie this word appears
wJiile the
want of the true believer

the hart
j)(t,nt(ith
is
supplied hy Christ.
61
saying,
As
after the fountains of waters, so A.D. 335.
jmnteth
my
soul after Thee,
God!
My
soul thirstethfor^^-^^'^-
the living
And
God, when shall I come and see the face of God? another; My God, my God, I seek Thee early; my soul
?s. 63,
i. 2.
and pathless land, and ivithout ivater. So did I appear before Thee in holiness to see Thy power and Thy glory.
in a dry
thirstethfor Thee; often does
my flesh,
Since these things are
so,
my
brethren, let us mortify our
Col. 3, 5.
members which
living bread
out faith
this.
faith and love to God knowing that withimpossible to be partakers of such bread as For our Saviour, when He called all men to Him, and
it is
by
are on the earth, and be nourished with
If any man thirst, let him [come'''] to Me and drink, John immediately added the faith without which a man cannot receive such food; He that believeth on Me, as the Scripture John
said,
saith, out
7,37.
7,38.
And of his belly shall flow rivers of living ivater. further, He always nourished His believing disciples with
His words, and gave them life by the nearness of His divinity; but to the Canaanitish woman, because she was not yet a believer. He deigned not even a reply, although she stood greatly in need of food from Him. He did this not from scorn, far from it; (for the Lord is loving to men and good, and on that account He went into the coasts of Tyre and Sidon;) but because of her unbelief, and because she was a profane woman, destitute of the word. And He did it righteously, my brethren; for it was not of advantage that she should prefer her supplication before faith, but that she should corroborate her prayer by her faith For he that Cometh to God, must flrst believe that He is, and that He is a reivarder of them that seek Him; and that without faith it is impossible for a man to phase Him. This Paul teaches. Now that she was up to that time an unbeliever, one of the
;
Htb. ii,g.
profane,
bread,
He
shews, saying. It
is
not meet to take the children s
lviat.i5,2G.
and to cast it to dogs. She then, being convinced by the power of the word, and having changed her profane state, also acquired faith; for the Lord no longer treated her as a
dog, but conversed with her as with a
human
being, saying,
ivoman, great
is
thy faith/
As
therefore she believed.
He
it
forthwith granted to her the fruit of faith, and said,

"
Be
>:at. 15,25.
The word j^P ought probably
to l>e supplied iu the
Ms.
62
Letter
VII.
'-
Christ the food even of arigeh*
to thee as
thou deslrest.
And- her dauqhter was healed in the
self-same hour
For the righteous man, when fed by faith and knowledge, and performance of divine words, has his soul always in Wherefore it is commanded to receive to ourselves health. him ivho is weak in the faith and to nourish him, even if he is not yet able to eat bread, but herbs, (/or he that is iveak For even the Corinthians were not able to eateth herbs.) partake of such bread, being yet babes, and like babes they drank milk. For every one that partaketh of milk is unskilful in the word of righteousness, according to the words
^
Rom.14,1.
Heb.5,
13.
of that godlike man^.

1
The Apostle
first
also enjoins his beloved
Tim.
4, 6.
son Timothy, in his
Epistle, to he nourished ivith the
word of faith, and

2 Tim.
1,
good doctrine whereto he had attained^, form of sound words which thou hast heard of me, in faith and love which are in
the
And
in the second, Preserve thou the
Christ Jesus.
And
not only here,
my
brethren,
is this
bread
the food of the righteous;

earth alone nourished
neither are the saints on the
by such bread and such blood; but

is
we
also eat
them
in
heaven, for the Lord
the food even of

is
the exalted spirits, and the angels, and
He
the joy of all
the heavenly host^
And
to all
He
is
every thing, and
He
spareth
the
Lul;e 22,
all
according to His lovingkindness.

angels' food
a,
Lord given us
w\ith
who Continue
to
Him
in
you a kingdom, as
My
and He His trials, saying, Arid Father hath promised to

table in
Already hath promises to those
I promise Me; that

on
ye shall eat arid drink at
My
My kingdom, and sit

how
twelve thrones, judging the twelve tribes of Israel. What kind of a banquet is it, my brethren, and
great
^ St. Paul. 'O airo(TT6Kos n.avKos 5i-
âcTKaXos
eOvTf
iduwv
yevSfxeuos, Koi
els
to.
a-nrocTTaXels KrjpvTreLU
Xlov, ypd\pas re
rh evayyeiraairoh eOveai, ypd<pei
Aoiirhv Kol Tois iKTrpLTOjj.?]s iricTT evaacnv
'E^paiois airoêiKTiKT^v TavTfiv iin(TroX-r]v. Synopsis Script. Sacr. p. ]51. apud
Athanasium.
rov UavKov)
e(TTL KoL airh
Again,
iffriv
t]
"On
avrov
(sc.
iincrroXTj, (pavepdv
De
y
'^
tov reXovs rris iiriaToXris. Sancta Trinitate, p. P 41 1.
For *02L3J
leg.
<^ni>
'
holding at all times the face of the Father, and of the Saviour Who is in heaven.' Conf. Ps.lxx-viii.25. 26. ' And gave them food from heaven. So man did eat angels' food.' S. Athan. on the passage ( Expos, in Psalmos, p. 908.) says, that God not only fed the bodies of the Israelites with manna, but also their souls with a certain reasonable and heavenly virtue, &(T7rep afxeXel Siarpecpei Ka\ rohs ayyeXovs. Referring to 1 Cor.
**
Conf. Letter i. p. 8. For the angels are no otherwise sustained than by be-
X. 3. he says, cos Trvev/xar iKhu ecpayov ^P^l^^^ tovto Se û 6 vvv &pros ayyeXwu
ovof/.a(6fMeuos.
The treatment the prodigal son

is
receives on his return home.
03
335.
the
!
table
is
harmony and gladness of those who eat at this heavenly AD. For they delight themselves not with that food which
but with that which produces life everlasting. Who then shall be deemed worthy of that assembly ? Who is so blessed as to be called, and accounted worthy of that
cast out,
divine feast?
For, blessed
is
he tvho shall eat bread in
Thy
Luke
'"''
14,
kingdom. For he who has been adjudged worthy of this heavenly calling, and by this calling has been sanctified, if lie grow negligent in it, although washed, becomes defiled counting the blood of the covenant by ichich he was sanctified a profane thing, and despising the Spirit of grace, he hears
the words, Friend, how earnest thou in hither, not having For the banquet of the saints is spotless tcedding garments?
Heb.io,29.
Mat.22,12.
and pure; for many are called, but few chosen. Judas, to wit, though he came to the supper, inasmuch as he thought lightly of it, went out from the presence of the Lord, and But the dishaving abandoned his I.ife^, hanged himself. ciples who continued with the Redeemer, partook also of the And that young man who went into happiness of the feast.
a far country,
^^^*-^^'^'**
and there wasted
his substance, living in dis-
sipation, if he contract a desire for this divine feast, and,
coming
and
to himself, shall say.
Hew many
hired servants of
my
!
Luke
15,
father have bread to sjmre, while

shall
I perish
here with hunger
him, saying,
then arise and come to his father, and confess to I have sinned against heaven and before thee, and
am
not zvorthy to be called thy son;
make me
for.
as one of thy
hired servants;
when he shall thus confess, then he shall be

For the
fcither
; ;
counted worthy of more than he prayed
does not receive him as a hired servant, neither does he look upon him as a stranger but he kisses him as a son he receives
him
dead man alive again and deems him worthy of the divine feast, and gives him his former and precious garment'. So that, on this account, there is singing and gladness in the For this is the work of the lovingkindness paternal home. and grace of the father, that not only should he make him
as a
;
alive
illustrious
from the dead, but that he should also render his grace through the Spirit. Therefore, instead of cor-
Conf. Col.
iii.
4. b
Xpiarhsv C^h
*=
Syr. (TtoAtj.
04 Exhortation
Letteh
'
to sinners to
return and abide with Christ.
instead of
he clothes him with an incorruptible garment^; hunger, he kills the fatted calf; that he should not henceforth travel afar off, [the father] busies himself on
ruption"^, his return, providing shoes for his feet; and,
what
is
most
wonderful, putting a divine signet-ring upon his hand whilst by all these things He begets him afresh ^ in the
image of the glory of Christ. These are the gracious gifts of the Father, by which the Lord honours and nourishes those who abide with Him, and also those who return to Him and repent. For He promises,
John
6, 35.
saying,
I am
the
bread of
life;
he that cometh unto
Me
shall
John
6, GS.
Rom. 8,
13.
and he that believeth on Me shall never thirst. We, too, shall be counted worthy of these things, if, at all times, we cleave to our Saviour, and if we are pure, not only in these six days of Easter^', but consider our whole course as a feast ^, and continue near and not far off, saying to Him, Thou hast the words of eternal life, and whither shall we go? Let those of us who are far off return, confessing our iniquities and possessing nothing before men, but by the spirit mortifying the deeds of the body. For thus,
not hunger,
Matt. 25,
having beforehand nourished the soul here, we shall partake, with angels, at that heavenly and spiritual table not knock;
ing,
and being repulsed,
like those five foolish virgins,
but
In the Syr. Ms. there is an error throDgh the transposition of letters,
Uî^
^1^_
e
bein^
"
written
instead
of
^^^^^Conf. Athan. op.

iK76y
iuSixrr)
ere
gesimse), those days that follow immediately, viz. the second, third, fourth &c. were by the Greeks 'termed f^'-f. V oevTpa TTjs aTro/cpew, t] rpirT), &c. until the following Sunday, which was
torn.
ii.
p.
406.
termed
/cuptaKr? rris
aTroKpeco (l.atinis,
'iva
Xpiarhs Kal
Dominica
Sexagesiraee),
while
the
&hs vfiwu (TToKr)v

(Tias.
f
8(i|7js,
euSvfxa acpOap-
But
^
vid. note g, p. 57.
Syr.
^>ri^-So we find
. .
quoted
*
inCa^tell s.v..fi-J Ablutio

qua^ denuo
s
fit.
t^JflLDj
to
whole week was called i^ô/xas rrjs airoKp^co. Vid. Suicer. Thes. in voc. '*"'^""^ Valesius on i'^^TÂ" ^V Euseb. Orat. m laud. Constant, ch. ix. With us, Easter-week includes the six days/ti/Zoi^-/?/^ Easter-Sunday with the
V^
The woid irdaxa appears
be
Greeks, the
^*^^^'
4^Sofj.a,-s
rSiv -naaxoiv
was
applied in this place Kar iôxvi^, to the Passion week, (^ hyia koL ueyaKr]
app'Jed to the preceding six days, as

^, Athan. frequently speaks in these ^pi^tles of the Easter- festival as deîg^^^ to bring us nearer to Christ. ^^^^^^ ^'ê is to be a continual ^'!K *pii;Jtual feast of praise and thanks. S'îng to God, whereby we are to be Ffpared forChrisfspres -nee in heaven. '^''^"P'"^) P- ^7. and Letter v. sub
.
i^dofxasi^SofihsTwuTraaxcou). So we read (Athan. op. tom. i. p. 256.) êra yap TO. e^dofxa tov -iTaa-xa k. t- A. The Greeks usually designated' the days of the week, not 'after the ;;rerc<//;2^, but
ihe follow hiy Sunday.
Thus
after the
Sunday
ri;G
ot ^the
ao-wToy (Latinis
Prodigal Son, KvpiaKT] Dominica Septua^
init.
Conclu.'iion.
05
entering with the Lord, like those who were wise and k)ved A.l).335. the bridegroom; and, sliewing the death of Jesus in our -Cot.4,l0. bodies, we shall receive life and the kingdom from Him.
We
begin the fast of forty days on the twenty-third of
Mecheir (Feb. IT.), and the holy fast of the blessed feast on the twentyêighth of Pliamenoth (Mar. 2i.) and having
;
joined to these, six days after them, in fastings and watclfings, as each one is able, let us cease on the tliird of the month Pharmuthi (Mar. 19.), on the evening of the seventh
day.
Also that day which
is
holy and blessed in every
Christ, the Lord's day'', having risen upon us, (on the fourth of Pharmuthi, Mar. 80.), let us afterwards keep the holy feast of Pentecost. Let us
at all
thing, which possesses the
name of
times worship the Father through Christ, by Whom to and with Him be glory and dominion by the Holy Ghost for ever and ever. Amen.
Him
All the brethren
who
are with
me
salute
you: salute one
another with a holy kiss.
Here endeth the seventh

the Patriarch.
Festal Letter of holy Athanasius
There is no eighth or ninth, for he did not send them, for the reason I have before mentioned
'.
^ Kvpiwuvfjios
KvpiaKi]
L.Vid.Suicer
ii.
Thes.
S.
'
sul) vof.
Kvpiax'}], torn.
p. 18-4.
A than,
on the pa^sajje in the Psalms,
UvatTTa/rifj.oi'
di'.y which the Lord hath (Tr,ixaiuii 5e o K6yos tijv rov ^wrvpos T)iJ.SiVy ttju ye iiruyv/iof avTov yevupAvr]V, SrjXa^ri, KvpLaKrjr. Expos, in Psalmos, p. 957. See the Index. A than, left Egypt
'
This is the made,' t-nys,
year to attend the synod at theace repaired to the Emperor Constantine to plead liis cause l)efore him. Failing of success in this, he retired, hh an exile, to Treviri, in Gaul. I have changed the order of the last two sentences from that in which they are written in the Syr.
in
this
;
Tyre
Ms.
LETTER
X,
A^p^8^
Easter-da}' on Mar. 2b.
Coss.
[Irs US aiid
Polemius; Prcef. the same Theodorus, of

-^
; and after him, of the Catholics, for the second HelioiôUs ^ ^ ' -^ year, Philagrius\- Indict. XI,; Easter-day, VII. Kal. Ap.^'
XXX.
Phamenoth; Moon \^,'

I have
Mra
Dioclet. 54.
'Although
been
all
this distance
from you,
my
brethren, I have not
forgotten the custom which obtains
^ The Syriac seems to admit of no other translation, though the passage is not without difficulty. The mention of 'the same' Theodorus would imply that Theodorus had been Prsefect in the pieceding year, (for which there is no Paschal Letter extant, vid. note m. p. 68.) The manner in which the name of Philagrius is introduced 'for the second year,' must refer to his having held the office of Prgefect once before^ though not in the year immediately preceding. His name has already appeared in the title to Letter vi. (where vid. note) and that fo Letter vii. The words, ' of the Catholics,' used in connexion with the name of Philagrius, imply that the term ' Arian' is to be understood of Theodorus. This we might reasonably expect, if he were governor in the preceding year. But that Philagrius should be reckoned among the Catholics is less clear, seeing he is styled by S. Athan. an apostate; and was a close adherent of his fellow-countryman, Gregory, the Arian, towaids whose intrusion imo the see of Alexandria he was afterwards instrumental. He and Gregory are compared by S. Athan. to Pilate and Caiaplias respectively. Vid. S. Athan. Encye. ad Episcopos' Epist. p. 89 9L and p. 93. . 7. To reconcile the manner in which S. Athan. and S. Greg. Naz. speak of Philagrius,
Pagius Valerius and others have supposed that there were two Praefects of that name, father and son. Vid. Historical Tracts of S. Athan. published in this series, p. 224, note; and pref. p xiii. Such an opinion is borne out by the headings of these Epistles, which, indeed, can be reconciled in no other way. Philagrius is first mentioned ' (Letter vi.) as Prefect in 334. The same' Philagrius is mentioned (Letter vii.) as Prsefect in 335. In the present instance, we have Philagrius Prsefect ior the second year.^ Again in the heading to Letter xi. ( A. D. 339,) we read of Philagrius the Cappadocian being Praefect'' for his second time.' There may have been, and there probably was, a confusion in the mind of the writer of these but there seems to be no reasonable doubt from his words, that two persons of the name of Phila' ;
grius
*
filled
the
office
of Prsefect
at
different times.
In the Chron. Pasch. torn. ii. p..202. we find Easter-day given as falling on viii. Kal. A p. This is probably an error, and should be corrected to vii. Kal. Ap. as here given, and which coincides with the 30th of Phamenoth.
Gaul
Athanasius had been in exile in for two years previous. The devices of his enemies had, for a time, been successful with the Emperor, and a constant watch was kept over his
^
; ;
S. Aihanasius ivatched by his enemies.
()7
among you, which has been
delivered to us
by
the fathers
'^
A. D. 388.
so as to be silent without notifying to
you the time of the
annual holy feast, and the day for its celebration. P'or although I have been kept in restraint by those afflictions of which you have doubtless heard, and severe trials have
been laid upon me, and a great distance has separated us while the enemies of the truth have also been on the watch ao-ainst us, laying snares to discover a letter from us, so
that, by their accusations, they might add to the pain of our wounds; yet the Lord, strengthening and comforting us in our afflictions, we have not feared, even when kept in the midst of such machinations and conspiracies, to indicate and make known to you our saving Easter-feast , even from the ends of the earth. Also when I wrote to the presbyters of Alexandria, I urged that these letters might be sent to you through their instrumentality, knowing the fear imposed on Still, I exhorted them to be them by the adversaries. mindful of the apostolic boldness of speech S and to say.
Nothing separates us from the love of Christ; neither

tion,
ajflic- Rom.8,36.
ness, 7ior iêril,
nor distress, nor persecution, nor famine, nor nakedThus, keeping the feast myself, nor stvord.
I was desirous that you also, my beloved, should keep it and being conscious that an announcement like this is incumbent on me, I have not kept back from discharging
the duty, since I wâs jealous of incurring the imputation implied in the Apostolic counsel; Render to every man his Rom.i3,r. due^.
While
sidered
it
then committed
as a
all
my
affliirs
to
God,
con-
duty to celebrate the feast with you, not For although taking into account the distance between us. place divides us, yet the Lord, the Giver of the feast, and
ThedeathofConstantine,in
on the twenty-seventh of tl.e month Athyr, answering to the twenty-hfth ofNovemher. The Egyptian year (he remembered) commenced on the it
actions.
the year 337, changed the aspect of the Athanasius was aftairs of the Church. again taken into favour, and permitted
return to Alexandria, Constantine younger, who succeeded to the government of Gaul, furnishing a letter to the people of Alexandria, and dedaring that it had been the intention of his father, had he lived, to act in According to the the same manner.
to
twenty-ninth of Augu*t.
'^
the
Assembled
We
at the Counci of Nice, frequently meet with the ex-
Y,res^\onk^hofxitsTov <TwTt]piu>hovs'iri(Txa towards tlie end of the 1 aschal dis-
Index, S. Atl.an. returned from Gnul
course^ of S. Cyril, ^ Tra^/irja-ia Syr. B Conf. Letter iii.p 22. and note
a.
68
Letter
'-
Christ the Besfower of the Spirit.

is
Who
Himself our
peace''.
Spirit', brings us together in
bond of
is also the Bestower of the mind, in harmony, and in the For when we mind and think the same
feast ^,
Who
Matt. 18,
20.
up the same prayers on behalf of each but the Lord gathers and unites us together. For if He has promised, that ivhen two or three are gathered together in His name, He is in the
things, and oiFer
other, no place can divide us;
midst of thenij it is plain that being in the midst of those who in every place are gathered together, He unites them,
and receives the prayers of all of them, as if they were near, and listens to all of them, as they cry out the same
Amen^
I have thus borne affliction like this, and all those trials which I mentioned, my brethren, when I wrote to you. And that we may give you pain in nothing, I would now
"^
h
is
]0C71
^Xa5
Ij'l^jO
rj
'
and who
(or,
tV avTov
5vo
TOo-ovTCDU
(pcour],
avfj-cpuuTjO-aieu
rh TTcttrxa) Tiixoov icm. ' Christ our Passover.' Larsow has missed the point of these words.
koprr)
our feast' %s koI
TOV 2coT?jpo5 eTrayyeXiau, iau ircpl iravThs, ou au

yevrjcreTai
atTTjcrcovTaj,
avTols,
ri
iau
\auv
a-vj/eXOSuTocu fxia y4vr]Tai
The Holy Ghost is especially called the gift of God. Conf. Luke xi, 13. If ye then, being evil, know how to give good gifts unto your children, how
'
KeySuTcov to} eoS t5 a/jLTju ; tis yovv ovK idavfxacTe; tis ovk i/j-aKoipKre ce, jSAeTrojj/ tou ToaovTov \ahv eV kv\ (TvueXOSi/Ta T^TTcp; A somewhat similar passage occurs in Letter xi. where vide
note.
ni
much more
shall
your heavenly Father
give the Holy Spirit to them that ask Him.^ In Oral. ii. contra Arianos He is called Qeov doipov. p. o83. S. Athan. speaks of Him as being in the hands of the Fnther Who sends, and of the Son Who brings Him. Expositio Fidei, p. 81. rh Se dyiov Truev/xa iKv6-
Thus
far in this Letter, S.
Athan
has been referring to the circumstances

attending his exile for the last two years. The principal subject of the remaining part consists of the duty incumbent on us to praise and thank God for deliveraffliction, and to exercise forgiveness towards our enemies- both which points are illustrated by Scrip-
ance from
Tov Tvarphs, ael icmy eV Ta7s Xepcl TOV irijxiTOVTOS irarphs Kol rod
p^vjxa
01/
<j)epouTos
vlov.
s.
S. Basil
declares
of
Him
(de Sp.
57.) Scopou tov Qeov rb
Tli/ev/xa.
The
Syriae here
'
is
luaaLO
<
be-
stower,'
giver,'
from
^^^
concessit,
is
donavit.
The same expression
again
employed in this Letter. W'efind eisewherein S. Athan. thesame titleapplied to C'hrist g. Orat. i. contra Arimos,
; t
.
P 3o9. O TOV TTVeVfiaTOS dOTTJp avTbs 6 \6yos. k Conf. Eph. iv. 3. < The unity of the Spirit in the bond of peace.' Conf. Athan. ad Imperatorem Constantinum Ap^d. j). 242. Et yap kuto,
'
tural examples. He several time.s speaks of his restoration to the Church of Alexandria. For instance, in p. 75, he says; 'Those things which could not be accomplished bv man, God hath shewn to be easy of accomplishment by bringing us to you.' It is very observable, that more than once already (notwithsfanding what was said at the end of Letter vii. probably by the person who collected the Epistles) Athanasius speaks clearly of his not having neglected to send the usual announcement of the time for observing Easter, even when in exile in Gaul. The Lefters at this time may have been, and probahly were, rery brief; but that they were sent, theie can be no doubt.
Tliank.syiv'my ajter deliverance from ajjliction.

also (only) briefly
is
()9
it A.
remind" you of these things^, because
3:w.
not becoming
in a
man
to forget,
;
when more
at ease, the
pains he experienced in tribulation
lest, like an unthcuikf ul and forgetful person, he should be excluded from the divine assembly. For at no time should a man inwardly praise God, more than when he has passed through afflictions; nor,
again, should he at
any
toil
tinie give
thanks more than when
he finds rest from
and temptations.
As Hezekiah,
ê.3s, 20.
when
the Assyrians perished, praised the Lord, and gave
Lord is mi/ salvatio7i^, and I will not Thee with harp all the days of my Hfe, before the house of the Lord. And those three blessed men who were tried in Babylon, Hanaiiiah, Misliae], and Azariali, when they were in safety and the lire became to them as dew, praised and gave thanks, singing a song unto God'^.
thanks, saying. The
cease to bless
I,
Song of the
chiMren
'^^-^'
too, like
them, have written,
my
brethren, having these
things
in
mind;
for even in
our time,
God
hath made
possible those things which are impossible to men.
those things which could not be accomplished by man,
And God
hath shewn to be easy of accomplishment, by bringing us to you. For God does not give us as a prey to those who seek
:! 1A TtUJQil we
^
'*3^'^tr''in"^
mn:*
.u
'
Perhaps
'
for
ehoukl
either in the form

\7
1
read
o
lA *oM*-^ fÛJO^V-).
There
i>
of a prayer, as the Vulg. Domine, salvum me fac; or of a declaration, as the Peschito does; e. g. The Targiim of
1
r%
nothing wanting in the text here, as Larsow^ erroneously supVid. note to p. 55. poses. P 1 differ from Prof. Larsow, who states unhesitatingly that there is an 4.\,^ c,.^; +^f and on/1 tnat tli-if 1 ; error in the ovnac text, ' ,'
u v has J^^^^ân
-i.
,t,
SJiP-^J^nS ^^ nr>S5 S3,. "^^^^ ^^^7

.
Dominus
(Eng.
dixit se liberaturum nos. vers. The Lord was read// to
(of) should
be supplied after
HH^
save me.) What is far more worthy of note is, that the Syriac translator nnist ..u r*u j ropy the Greek readfound in the have r ing of the Codex Alex. Kupie the cori
(Lord), rendering it; * Lord of my salvation !' The translation of the words
not that of the rect rendering of (1171^ ''
Vatican text, 0ee.

^
ÔJQ)
l-*r^' as they stand in rni T J r- 1 ôWo |is my salvai n^ Lord L t>ip ^yriat, <>vr ac i".' The tne ^ ^j^^^ .Î, iiuiio ation which agrees well a tion lion, ^ trans
.
Conf. l?ermo contra omnes hiereses

t. ii.
,
Athan. apud '

t^j/
'
I.
Kafiivov
,^
tov
p.
1H4.
v
iaâXwu
>*
'
els
\
-nvphs ,r
with the text of the Peschito

^)-,2LJ
Mr^^
A(,aptai',
Koi
Mi(Xa;]\-
Avaviav, koL > _ koL tov dpoao-
TJI^"^^
'The Lord
will deliver us.'
The
fact of the
LXX.
\6yov eV fxeaw ahrwv yii/o/j.fvuv, ! eÂc{<7avTos r5 TrGp, al aur^. if,. Ihe hist 'ry is also referred i/ovvTwy.
iroiov
version being
j^ |,y
^_
exclamatory 0ee
will ijot
rijs (Toynf)pias
warrant a
fiou^ conjectural emend-
7l\
Athan. Orat. ii. contra Arian. and Epist. ii. ad Serapionem, . 6. the latter place, the miraculous
attrihi^ted
to
ation of the Syriac text here in opposition to the sense of the Peschito. The other versions render the lief,
effect is
the presence of
Chn<^tToi' îtwlbv lôyra t7> kol^jlivov.
tlSe (/âyih\) Spoor-
70
The manifold character of
the
Divine dealings.
Letter
to swallow up not so much us, as the Church, and by '- wickedness to overwhelm faith and"" godliness. They indeed imagined such things; but God, who is good, multiplied His loving-kindness towards us, not only when He vouchsafed to us by His Word the common salvation of us all but also now, when enemies have persecuted us, and have sought to seize upon us. As the blessed Paul saith in a
certain place,
Eph.2,4.5.
of Christ:
whereivith
when describing But God, being rich
the incomprehensible riches

in mercy, for the great love
we were dead in follies and For the might of man and of all creatures, is weak and poor but the Might which is above man, and uncreated, is rich and incomprehensible, and hath no beginning, but is eternal. It does not, then,
loved us, even ivhen
sins,
He
quichened us through"^ Christ.
possess one
method only of healing

manners
but, being rich,
it
by means of His Word, Who is not restricted or hindered in His dealings towards us but since He is rich and manifold. He varies
works
in divers
for our salvation
;
Wistl.;,27.
Himself according to the individual capacity of each soul *. For He is the Word, and the Power, and the Wisdom of God, as Solomon testifies concerning Wisdom, that hei7ig
one,
it
Cor.
itself, it maketh and passing upon holy souls, fashioneth the friends of God and the prophets'^. To those then who have not yet attained to the perfect way as a lamb there is 3, 2. milk, and this was administered by Paul / have fed you
can do all things, and remaining in
all things neiv;
ivitk
milk, not with meat.

full stature
To
is
those
who have advanced

still
from the
Roin. 14,2.
of childhood, but
are
weak
as
regards perfection, the food
according to their capacity,
being again administered by Paul^; Let him that is weak eat herbs. But as soon as ever a man begins to walk in the
'
The
conjunctionj Q, seems wanting
in the Syriac.
8 The Syriac seems to require this rendering. Or it may be, quickened us in Christ.' The Peschito ( Snv
'
) agrees better with the ori] '. ( / ginal ; o-v;/eC<^07rr)[7j(re rcf, XpiaT^. t All the various attributes and per. fections ot the Deity, as exhibited in the person of Christ, work together for the salvation ut man. By His gospel,
>^>^^
upholds and strengthens them ; and by His wisdom, He guides them. " ^^nf. Letter i. p. 3. " ^^*^ sense in the last few lines, and in those that follow, is clear, though ^^' construction appears somewhat obscure. Milk, herbs, and meat, are severally mentioned in connection with the different advances made in the Chiistian course. The translation of pôf. Larsow is unsatisfactory, and, as
i think, erroneous.
He
instructs
them
by His power,
He
The Divine grace variously

perfect
distributed.
way, he
it
is
is
no longer fed with the
thingsj before A. P. 838.
mentioned;
food, for
J'ull
but he has the
Word
for bread,
is
and
liesli
for
14.
for those who are o/Heb.5, age, for those who, by reason of their capacity, have their
written, Strong meat
senses exercised.
Further also, when the word is sown, it does not yield a uniform produce of fruit in this human life, but one various and rich; for it bringeth forth, some an hundred, and some
sixty,
Matt.13,8.
and some thirty y, as the Saviour teaclies that Sower And this is no of grace, and Bestower of the Spirit ^ doubtful matter, nor one that receives no coniirmation but it is in our power to behold the field which is sown by Him for in the Church the word is manifold and the produce" rich. Nor are virgins alone signified by such a field; nor monks'* alone, but also honourable matrimony and the abstinence of each one. For in sowing, He did Nor is the grace not compel the will beyond the power.
; ;
confined to the perfect alone
but
it
is
sent dov/n also
among
so that
those
who occupy
the middle and the third ranks,
He
might rescue
all
men
generally to salvation.
Therefore also
He
hath prepared
many mansions with

is
the John
14,2.
Father, so that although
the dwelling-place
various in
proportion to the advance in moral attainment, yet all of us are within the wall, and all of us enter within the same
fence, the devil
being cast out, and
all his
host expelled
For apart from light there is darkness, and apart from blessing there is a curse. The devil also is apart from Therefore also the the saints, and sin far from virtue. Gospel rebukes Satan, saying. Get thee behind Me, Satan. But us it calls to itself, saying. Enter ye in at the strait
thence.
gate.
Matt.4,io.
M^tt.7,13.
Matt. 25,
And
again,
is
kingdom which
y
Come, blessed of My Father, inherit the So also the Spirit prepared for you.
other to the eleventh Letter. TheSyriac text of both of them will be found in the Appendix, ^ Vide note to pape (;8.
i
In the Syriac text, as published by
as well as in the German translation by Prof. Larsow, there is a hiatus here, the next two or three pages,
Mr. Cureton,
as far as the words ' He wept,' being wantinL'. Two more leaves were afterwards discovered among the fragments in the British Museum by the learned Editor, and tohis courtesy I am indebted for the knowledge of their existence. One of them belongs to this part; the
In the Ms. "j/n^ A.^n (virtue)

.
. r Ttten by mistake for

i
i^ IJ^K lIOûJ^
n.nGO.
j
(produce).
-j
îWidfa^t ul.i ast. ^Qll\

Mieh.
v r. l.ex.. ex. Svr. I
n<.t.
^~
Characteristics of virtue and, of sin.
Letter before cried in the Psalms, saying, Enter into His gates
vZ)M^.
Exod. 19,
^'^^^^
psahns.
as
God,
Lord;
For by means of virtue a man enters in unto Moses did into the thick cloud where God was.
vice a
Eut through
Gen.4,iG.
far as his will
Ts. 43, 4.
man
goes out from the presence of the

slain his brother,
as Cain,
when he had
went out,
as
was concerned, from the face of
God
while
Job
2, 7.
And I ivill go in to the altar of God, even to the God that delighteih my youth. But of the Devil the Scripture beareth witness, that the Devil went out from before God, and smote Job with sore boils. For
this is the characteristic of those w^ho
the Psalmist enters, saying,
God
to smite
go out from before and to enter among the men of God. And
this is the Ci.aracteristip of those who fall away from the faith to injure and persecute the faithful. The saints, on the other hand, take such to themselves, and look upon them as friends as also the blessed David, using plainness
;
Fs.
lOh
6.
of speech d, says, Mijie eyes are on the faithful of the earth, that they may dwell with me. But those that are weak in
Rom.
14,1.
whereas David, though he altogether possessed the opportunity, did not kill Saul. Esau too persecuted Jacob, while Jacob sought to overcome his wickedness by meekness.
;
we should the rather take to ourphilanthropic % just as in men of an opposite character, sin is misanthropic. In this manner Saul, in that he was a sinner, persecuted David
selves.
the faith, Paul urges that
For virtue
is
And
those eleven sold Joseph

ness,
but Joseph, in
?
his loving-kind-
had pity on them.
But what need we many words when He was persecuted by the

^
Our Lord and

wept
Saviour,
for their
Pharisees,
destruction. He was treated injuriously, but He threatened not; not when He was afflicted, not even when He was killed. But He suffered anguish for the sake of
those
who presumptuously
did such things.

life,
contemptuously cast from them
They, however, and light, and grace!
All these were theirs through that Saviour

=
Who
suffered in
Tn the
Ms. Ôfta
/
(Jesus)
is
secuted'which supplies no good sense.

'^ ^^ ^^^ ^W'ist, caused V^'^ """f'"'" by the word occurring
written by mistake for

H
, ^
f
^>
'^PP^'J'?(^yr.)xPTa.. Lent. Letter XI. sub inif.
/c
^Qji]IV''";. (Job)
-^
before.
My
immediately
is
own emendation
quite
conjectural,
The Syriac
is
*2i?5Ak5 ^ was
per-
Perverse ness of the Jews.
73
.s.m
our stead.
blindness,
Tt
was
in
He
wept.
truth for such their darkness and A. P. For if they had understood the things
which are written
in the Psahns, they
would not have been
said, so vainly daring against the Saviour, the Spirit having vain^^-^yâ imagine people the and Why do the heathen rage, prophecy o^ the upon thouglit And if they had things
Moses, they would not have hanged Him Who was their And if they had examined with their understanding life. the things which were written, they would not studiously have fulfilled s the prophecies which were against themgrace taken selves, so as for their city to be now desolate, law, being the without from them, and they also themselves
{V'^^g'lJ;.^
no longer called children, but strangers. For thus in the Ps- 18, 4G Psalms was it before declared, saying, The strange children prophet the Isaiah by Also have acted falsely by Me. I have begotten and brought up children, and they have re-^^'^^'^' And, further, they are no longer called the jected Me. people of God, and a holy nation, but rulers of Sodom, and
people of Gomorrah; having exceeded in this even the Sodom Lam. iniquity of the Sodomites, as the prophet also saith,
is justified before thee. and against angels, but these against the Lord, and God, not angels King of all, and dared to slay the Lord of
;
4,6.
For the Sodomites acted injuriously
knowing that Christ, VvHio was slain by them, is living, while those Jews who had conspired against the Lord died, having rejoiced a very little in these temporal things, and
falling
away from those which
are
eternal.
They were
that the immortal promise has not respect ignorant of this those things to temporal enjoyment, but to the hope of
which are everlasting. For through many tribulations, and into the labours, and sorrows, the righteous man enters kingdom of heaven but when he arrives where sorrow, and thenceforward distress, and sighing, shall flee away, he shall afterwards was here, tried when who, Job, as rest; enjoy
;
the familiar friend of the Lord.
But
the lover of pleasures,
AVvnVn KSvr ^-- The ) ^

.
^=eDse
'
ful-
^^,
is required here, filled' not 'spoken Tbfi two Larsou- gives the latter.
together, and that pot by jlje Syriac copyists. Vid. Lex. Syriac. p. 500. not. (-J^^t^.l|,
confoon.led
words ÎVn and
VvV^ were anciently
j^jj^jj^
74
Leister
'-
No place
like Esau,
desert to the faithful.
rejoicing for a little while, afterwards passes a sorrowful

life
;
who had temporal
food, but afterwards
was
there condemned.
One may
say that a distinction like this
to the departure of the children of Israel
may be compared and the Egyptians
For the Egyptians, rejoicing a little while in when they went forth, were all drowned in the deep but the people of God, being for a time smitten and injured, by the conduct of the taskmasters h, when they came out of Egypt, passed through the sea unharmed, and walked in the wilderness as an inhabited place. For although, according to the mode of living customary among men, the place was desert; yet, through the gracious gift of the law, and also through their
their injustice against Israel,
;
from Egypt.
intercourse with angels,

habited, yea, and
it was no longer desolate, but inmore than inhabited. As also Elisha', when he thought he was alone in the wilderness, was with
companies of angels; so, in this case, though the people were first afflicted, and in the wilderness, yet those who
remained faithful'^- afterwards entered the land of promise. In the same manner those also who suffer temporal afflictions here, after having
remained
those
stedfast,
go forth to a
Luke
16,
persecute are trodden under foot, and have no good end. For even the rich man, according to the accurate description of the Gospel, having lived in pleasure here for a little while,
suffered hunger there and having drunk largely here, he was there parched with thirst. But Lazarus, after being
;
place
of comfort;
while
who here
afflicted in worldly things, found rest in heaven; and having hungered for bread ground from corn, he was there satisfied with that which is better than manna, even the
6>7oSic^Tat.
|>
* Ihe reference is apparently to the history of Eliha as recorded in 2 Kings
gives the sense

t i, ^^ ^^ parallel to
of hoping' to OiQO.
Q^nnflD,
vi. p.
'
remained
after-
the mention of ^l' ^^T}'^' the wilderness agrees better with the history of Elijah, as found in 1 Kings xix. 8. 1 cannot, however, agree with Prof. Larsow, who states that for Llisha we ought to read Lliiah.
though
stedfast'
which occurs directly

In Letter
1 1 55.
11 |J>.
feast.'
wards.
^-t
we have
con-
OOV)
23.
fj^l
a
7
'They
In
tinue
xi.
without
Rom.
ô;-4jxiMwi
is,
.
.oonj
in
k
.
Syr.
;
USOjIcJISD
.
mained
7".
1 ,
CUQO
'
,e-
faithful.
Larsow erroneously
.OOlZoiVo^m lOOl^QliCLiai
{^^^-^^
.u 'they remain
unbelief
'
Temporal
ills
no just cause of trouble.
75
Lord who came down and said, / am the bread which came A.D. S36. John 6, 51. down from heaven, and giveth life to mankind, comfort from Oh! my dearly beloved, if we shall gain if health after sickness if rest from labours afilictions it does not become us if after death there is immortality
;
be much distressed by the temporal ills that afflict manIt is not right to be greatly moved because of the kind.
to
which befall us. It is not right to fear if the host that contended with Christ, should conspire against godlitrials
ness
but we should the more please God through these and should consider such matters as the probation and exercise of a virtuous life. For how shall patience be looked for, if there have not previously been labours and
;
things,
sorrows
Or how can experience be afforded of fortitude, ? when there has not first been an assault from enemies ? Or how can a spectacle of fortitude'" be exhibited, when contumely and injustice have not preceded ? Or how can longsuffering be expected, when opposition on the part of And, finally, how can Antichrists" has not first existed? the iniquity of the when virtue, witness to hope man a Thus itself? displayed previously not has wicked very
even our Lord and Saviour Jesus Christ comes before us
[as
an example], when
Who, when He
viled,
He would shew men how to suffer was smitten, bore it patiently; being re;
;
He
;
reviled not again
when He
suffered.
He
threat-
ened not but He gave His back to the smiters, and His cheeks to buffetings, and turned not His face from spitting; and, at last, was willingly led to death, that we might
behold^ in
Him
i
the image of
all
that
is
virtuous and im-
TheSyr.UoJ-M xne^yr.
lated 'host,' as above, vid.Castell.
is to ., ^,
be trans^
,,
XP''^'^MaX''S^'''^'^^'A^^'XP'V7^
TTodSpofiou.
Syr. p. 308. cum nota Mich. translates it differently, stating that J think there is an error in the text. it, however, correct as it stands.
". 1 suspect an error in this word in the Syriac, the mistake having ansen from the same word having occurred just before. n The term ' Antichrists' is applied
Lex. Larsow
Daniascenus
c.
lib.
iv.
Or-
jf^^/^jî
g^^j^^^'^
^.^^^
xxvii. p. 389. as quoted
^J^
^-^ ^ ^^ dixoKoywu ^ ^^^ ^^^-^ ^^j q^^^ ^^ ^^^^^ ^^^^,04^^,^ ^^l duai Q^hv reKuou, nal êveVôt &udpconou reAeôv, M^ra rov 7 Vid. ^,,,;,p,^,^s iar.u.
M^-
^^
'
'
'
XP
^^^
o
^
p.
^^^
^^ et intra
%
78. note
z.
,
xhe
Syr.
Ir*^
'rejoice
ought
Conf. Apcl. contra Atian.

aTroaTp4(pfa9ai Se
t.
i.
p. 102.
here rendered,
tV 'Apiiayrjv a'lp((Tiy,
76
The
trials
and
sufferings
of Christ our gain,
Lettkr mortal; and all of us, conducting ourselves after these ^-^ examples, might truly tread on serpents and scorpions, and
all the power of the enemy?. Thus, too, Paul, while he conducted himself after the example of the Lord, also exhorted us, saying, Be ye followers of me, as I also am of Christ. In this way, he
on
Cor. II,
Eom.
8,
prevailed against
all
the host of the devil, writing,
/ am
persuaded that neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor powers\
nor height, nor depth, nor any other creature, shall he able to separate us from the love of God which is in Jesus Christ, For the enemy presents himself to us in afflictions, and trials, and labours, doing every thing, and striving eagerly
to cast us dow^n.
But
the
man who
is
in Christ, setting
Phi!. 4, 13.
himself against those that oppose, and revisiting wrath by long-suffering, contumely by meekness, and vice by virtue, obtains the victory, and exclaims, / can do all things
through Christ,
things
Rôm.8.
^''
Who
strengtheneth
me; and. In
Christ
all
these
we
are
conquerors
through
Who
loved us.
This is the grace of the Lord, and these are the Lord's corrective measures towards the children of men. For He suffered to procure freedom from suffering for those
who
suffer in
Him; and He
up
love
He took on Him Him Who is unbegotten
descended' that He might raise us the trial of being born, that we might
;
He
wênt
down
;
to corrup-
might put on immortality; He became weak for us, that we might rise with power He descended to death, that He might bestow on us immortality, and give
life to
tion, that corruption
the dead.
Lastly,
as
men might
;
live again,
He became man, that we who die and that death should no more reign
Rom.
6, 9.
over us for the Apostolic word proclaims. Death shall not have the dominion over us*,
P A pas..age very similar to the above, in vvh.ch Chn,.t .s proposed as
an examp
e to
u.,n His
Q
^
s We have here a long passage which occurs, wirh only sllhT
sufferings,
Cru":
q
Dom
n'i
'7^3%
"^^""^^
''
alions, in the 'treatise ^'^^'^ ^'-"V

P- ^^' '''^^'
'
de Pa^ss one et
ThPoTZ'J'.h
iV
As
it
f.nn7,n M of V'^^'^'^^^'V^^* found in some Mss the Greek Text, ovre euearwra, ov,e t^.KXopra, oijr,
ovpafieis.
>
'"^
^^'^'^
been able to
as
it
i..
itself
^P"^ ^^han. torn, tu exceeds in length any Letters which 1 have di.scover else. here, and of so interesting a cha-
For t\**J leg. i\j^JO.
racter, I shall not hesitate to quote it at length. Taay0p(i^muaTrepifia\A6fj.iôi
The erroneous opinions of
the Arians.
77
.
Now
smite
Because they did not thus consider these matters, A
D. 338
the Ario-maniacs*, being opposers of Christ, and heretics,
blaspheme"
Him who is their Helper, Him who set [them]
with their tongue, and

free;
and, referring
all
wrong source, have become heterodox con* Because cerning the Redeemer. of His coming down, which was on behalf of man, they have denied His essential
things to their
Koi
ajui(piaadixevos,
5i'
eauToQ ra
'iva
rjfxCii'
Trpoariyayc
Traffx^^Vy
avThs aÂa^rj rhv 6,vQp(>}iT0V irdaxouTa

rcf
irarpi,
ws
KaraaKevdcrr), koI
/j-iKpa /uLcyaXois
avri-
KaTaWd^rjTai. Karate BriKeyhp,
'Iva r]jxS)V
rû
S.i'oBot/
KaTaanevda-p' kuI
Si'
mndpaTai
rco
yeveaecos,
'lua itix^ls
avrov
ayeu-
vffTcp (piKid(TU}/j.eu, ^)adevT\(Te 5t' Vfjus, 'lua

rjjxels
iyepdwixeu iu Swdp-n, Ka\
eJfTrcojUev,
ws
(5
YlavXos' -nduTa
fie
'(pa
lax^^ ^^
'''V
^vSvva(TU),aa
ôvvri
'lr\aov XpiaTo:,
eAcc.Se
rh (pdaprhu ivSva-qrai rrju acpOapaiav' eueSvaaro rh Qurjrhu, 'Iva rh dvrjThv ivSvffriTai Tr)V aSavaaiau. Kal TeAos, yeyovev &v6pcciro5 Kal aveOavev,
(pOapThu,
Xva
r]iJ.i7s
oi
ws
6.v6pcc7roL aTro6vT](TK0VTes,
deoTTOirjOcJi'ixev,
Kal fX7)KfTi
exw/Liej/ /SacrtAeuovTa,
rhv Odvaiov Qdvaros yap rj/xuv
to that of some Mss. a.yev{]Tci}. (For the distinction, between ayevrjrov, ayivVT]Tov, Sec. see the remarks of the Benedictine editors. Athan. op. tom. i. p. 1G3.) 3dly, The connexion of the sentence in the Syriac, as well as the text of the Greek, would suggest a suspicion that a line has been omitted after the words, ' He went down to corruption, that corruption,' and that we should read, ' He went down to corruption, that corruption might put on incorruption ; He clothed Himself with mortality, that mortality might put on immortality.' Compare with the whole passage, S. Cyril. Hom. Pa<ch. XX. p. 259. TrpoaeiATjcpcbs Se IJ.a\\ov bVep ovk ^v, 'iva Kal ijfxas fxera
oh KaraKvpLeuei, Kal 6 aTTOCroKLichs Z^

KtjpvTTii \6yos.
It may be treaiipe from
remarked here, 1st, The which this is quoted is placed amongst the a^cpiâWSfx^va. Indeed, the learned editor of Athanasius hesitated whether to itjclude it
In his among the spurious works. prefixed remarks he says, 'animus fuerat earn inter spuria ab'egare: quia tamen in antiquioribus codicibus, et in Athanasiunis collectionibus reperitur, eo nomine inter dubia earn recensemus.' have had rrore than one opportunity, beside the present, of adducing parallel passages from the same treatise in illustration. These observations will lead us to the conclusion, (the authenticity of the Festal Letters being placed beyond a doubt,) either that one of the writers transftrred, not only the ideas, but the very words of the other into his writings; or else, that the treatise 'de Passione, &c.' emanated from the same mind which indicted the Letters. Perhaps an accurate consideration of the question will decide us in favour of may rethe latter opinion. 2dly,
(TTOLxîaxTT) TTphs Ti]v aix^'ivw re Kal cvKXeecTTipav C^r]V. The same ideas are also expressed in S. Atl.an. de Tncarn. t. i. p. G98, without, however, the snme correspondence of words and phrases.
'
'
in the next There seems little doubt that Letter, the translator mistook the Greek word 'Apeiofxavlrai, a term applied to the Arians in other places by Athan. used
Ariug and Manetes.' words are found twice
The Syriac here is OlgufcjIliDO Ijii] The sanie
We
Op. tom. ii. p. IS9. Uov 6 fi\da(pr]iJ.os ; irov )] Xeyovaa, 9ii^ T] Xpiaru/xdxos yXwrra ; For the Syriac jrore, 'ore ovk "fiv ^, Lt Prof. Larsow has schwaed. Par. 1839.
also bv Epiphanius, " Conf. S. Fasil.
'
Qu ? Ought we to chen,' 'enfeeble'. read sclimahen,' revile.' "In the followinglines we meet with
'
'
We
mark, that the Syriac ^,
>\i
]j
'
un-
begotten' fixes, if need w'ere, the Benedictine reading d.yevvT}Tcf in opposition
what we fiixl eNewhere in Atnan. regarding the Arian and other heresies, viz. that they have their origin in truth, though a partial arid circumscribed view of it, one doctrine of Scripture beins? (lwrlt upon, while other.^, equally important, are denied, as being Vid. Letter ii. incompatible with it.
p. 19.
note q.
7'8
The Avians misunderstood
the Scriptures.
Letter Godhead; and seeing that He came from the Virgin, they have questioned His being truly the Son of God; and, considering Him as become incarnate in time, they have denied
His eternity; and, looking upon Him as having suffered for they have renounced their faith in Him as the incorAnd, finally, ruptible Son from the incorruptible Father. because He was burdened for our sakes, they deny the things which concern His essential eternity; partaking of the deed of the unthankful, who rejected the Saviour, and oifering Him insult instead of acknowledging His grace.
us,
To them may
tliese
words properly be addressed; Oh! un-
thankful opponent of Christ, altogether wicked, and the

slayer of his Lord, mentally blind y,
and
to
Jew
in his con-
science', hadst thou understood the Scriptures,

Ps. 80, 7.
to the saints,
who
said.
Cause Thy face
and listened shine, and we shall
he saved; or again, Send out
Thy
;
light
and Thy truth;
then
wouldest thou have

wôuldest the
known
that the
Lord did not descend
on His own account, but for us and, for this reason, thou more have admired His loving-kindness. And hadst thou considered what the Father is, and what the Son, thou wôuldest not have blasphemed the Son, as [being come] of a mutable nature'"^. And hadst thou understood His work of loving-kindness towards us, thou wouldest not
y
Conf. Sermocontra
omnes Hserepes,
'''^^
/caXeVetej/
again,
i.
ets t)]v aX(Txi(r'Ti\v
p. 183. TvcpAohs ix''^^'^^^ """^^^
^'"'
TavTr}u Koi xp^'^'ôfxaxov a[pe<nu.
Vid.
volas ocpOaKfjLOvs.
Athan. frequently designates the Arians as Jews; e. g. Orat. iii. contra Ar. p 478.5 xp'0''''<^/"X<'"^"^ "X"/"'''''^''' ^lovda7oi, where the other epithets also 'opagree with those here employed ponent of Christ,' unthankful.' Vid. also p. 458. ofthe same discourse, where the parallel between the Arians and
*
S.
Athan. op. torn. responding term

the
p.
314, 315.
cor-
to xpio'To/iaxoi, as ap-
plied to the Arians,
is that by which Macedonian heretics were desig-
nated
p. 75.
*
Truev/iaTo/xdxoi.
Vid.
supra
to
note n.
affirm the
'
The Arians
rpex^/ias, TpeTrrc^TTjTos
that
Son
be Ik
ctA.-
He
is
the
Jews
is
fully
drawn
out.
The
are
words
6e6iJ.axoi
and
xP''''''"<^Maxot
often applied to the Arians by Athan. (conf. Acts xxiii. 9. fir] 06O;aaxd;/A6j'.
ad Episcop. Encycl. torn. i. he speaks of them as avTifiax^ Tiie comparison beixevoi Tw (TcoTTipi. tween the Arians and the Jews occurs several times in these Letters. S. Alexander, the predecessor of S. Athan. in his Encyclic E[ istle, speaks of the Arians as iyyvrepoi rod avTixpicrrov yeuSfievoi. When describing the Arian heresy, he says, 6'/c(^tcos &u ris irp65po^.oy Tov h'Tixpicrrov vnovoTjffeiey Kal
In
Ep
Aotwroy and rpeirros : Athan. on the contrary (Ep. de Dec. Nic. Syn. t. i. p. 168-9; Orat. i. contra Ar. t. 1. pp. 359, 360.) maintains that 6 vths ixTpeirr6s icrri koI apaWoicoros us 6 iraT-r^p. Again, Orat. i. contra Ar. i. 359. he
âys, 6 Kvpios 6 ad koI (pvcrei drpeirTos' while of the Arians he says, (p. 360.)
p. 91.
rpeirrhv Koi rhv iraripa iiriyoeiTiacrav' (L.) Vide S. Athan. Treatises against Arianism, published in this series, p.230. note a. p. 289. note h. and Suicer. Thes.
.
^,
t.i.p.5/
l.The Syriac
rr,,
19nV ^.m, \Si^^Q^
(the words here
used) would be the
K^
translation of eV rpcTrrSrvros.
The Arians and
the Schismatic's connected together.
79
A. D.
3:^8.
have alienated the Son from the Father, nor have looked upon Him as a stranger^', Who reconciled us to His Father.
I
know
these are hard
sayings, not
truly
to
those
who
oppose Christ", but

united together, as
also to the Schismatics; for they are
men
of kindred feelings.
For they have

:
learned to rend the seamless coat^ of
God
they think
it
not strange to divide the indivisible Son from the Father . I know, indeed, that when these things are spoken, they
will gnash their teeth
upon
us,
with the devil who
stirs
them
up, since they are troubled by the declaration of the true glory concerning the Redeemer. But the Lord, who always has scoffed at the devil, does the same even now, saying, / am in the Father, and the Father in Me. This is the John H,
Lord,
Who
is
is
Father
manifested;
manifested in the Father, and in Him also the Who, being truly the Son of the
Father, at last became incarnate for our sakes, that He might offer Himself to the Father in our stead, and redeem
us through His offering and sacrifice. This is He in old time, brought the people out of Egypt
Who
;
once,
but Who afterwards redeemed all of us, or rather the whole race of men, from death, and brought them up from the grave.
This
is
He Who,
in old time,
;
been typified in the lamb
was sacrificed as a lamb, having but Wlio afterwards was slain

is
for us,^ for Christ, our Passover,
sacrificed.
This
is
He
Cor. 5, 7.
Who
delivered us from the snare of the
hunters; I mean,
that He cast out
the opposers of Christ \ and the Schismatics,
and again rescued us His Church.

then victims of deceit
S He
hath
And because we were now delivered us by His
own
self.
What
then
is
our duty,
my
brethren, on account of these

apud
(L.)
.\r. p.
b Svr. Uvos. One of the erroneous assertions of the Arians, as given Ly S. Alexander in his Eni-vclic Epistle,
Cotcl. ecclcs. gr.
immnm.
p.
298.
Conf.
also,^
rh
aSialp^roy rov
the fo!385.) koX a\\6Tpios koI i,ivos re anâxoiviafxiyos iarlu 6 \6yos rrjs toO
(Athan. lowing:
op. torn.
i.
p.
i.<'
Orat iii. contra AAb.-ZuKvxjfn rhv vihv ei^ tj5 irarpl, Kai rh ael aSiaip^rov avrov, id. p. 431).- vlbs yap &u, ax(^pi(n6s icttitoD
vloD irphs rhv Trarepa,
TroT^dy, id. p. 458. a/i6>t(TT(^s eVrii/ 6 \6yos u Tou iraTpos. De Passione et Cruce Domini apud Athan. t. ii. p. 74.
f
0oD olaias.
Vid. note z. p. /i The words translated Syr. x'Twt'seamless' are cognate in rend' and the Syriac, and answer to (TxiCîy and
^
i.
e.
the Arians.
'
'1
'
i.
e.
the Arians.
its
^
derivatives.
scenris to require that a passive seose should be given to

s
The connexion
as
ia
The Arians
\\i\. I.
are thence called Aio-
TOfx^rai.
Damasrcn.de
hceresib.
A^^jASD
here done.
so
LET^rER
The
efforts
of the enemies of
tJie
Church unsuccessful
things, but to praise

all ?
And
let
us
first
and give thanks to God, the King of exclaim in the words of the Psalms,
hath not given us over as a prey
feast in that
to
Ps. 124,26.
Blessed be the Lord,

their teeth.
Who
Let us keep the
way which He
hath consecrated*^ to us for salvation the holy day of
Easterso that we may celebrate the feast which is in heaven with the angels. Thus, anciently, the people of the Jews, when they came out of affliction into a state of ease, kept the feast, singing a song of praise for their victory.
Esther3,9.
So also the people in the time of Esther, because they were delivered from a deadly decree, kept a feast to the Lord';
thanks to the Lord, and changed their condition. Tlierefore let us also, performing our vows to the Lord, and confessing our sins, keep the feast to the Lord, in conversation, moral conduct, and manner of life*^; praising our Lord, Y/ho
praising
reckoning
it
a feast, returning
for having
Him
hath chastened us a little, but hath not utterly failed and forsaken us, nor altogether kept silence from us. For if, having also brought us out of the crafty
and famous Egypt
of the opposers of Christ',
He
hath caused us to pass through
many
trials and afflictions, as it were in the wilderness, "to His holy Church, so that from hence, according to custom,
we
this
can send to you, as well as receive letters from you; on account especially I both give thanks to God myself,
to thank Him with me and on my behalf, being the Apostolic custom, which these opposers of Christ, and the Schismatics, wished to put an end to, and to break off. The Lord did not permit it but both renewed and preserved that which was ordained by Him through the
this^
;
and exhort you
Apostle, so that
we may keep the feast together, and together keep holy-day, the one with the other, according to the tradition and commandment of the fathers.
We
month Mecheir (Feb. 13.); and the holy Easter-fast on the twenty-fourth of the month Phamenoth (Mar. 20.) We cease
^ Syr.
begin the fast of forty days, on the nineteenth of the
L^
iu.Kuiuta.u, as in
^jfTiv
Heb.
towards the Christians

^'^^^^
is
here compared
X. 20. ivsKatviaey
blou 7rp6(T(paTou
Ka\ Caxrau,
'
''
Conf. Letteriv'. p. 32.
The
Syr. TToXireia. crafty conduct of the Arians
*^ subtlety of Pharaoh and the towards the children of Israel; while their deliverance from ^^^^ machinations is represented by \^^ fêparture of the Israelites from
Egyptians
tgypt.
Conclusion.
81
tlie
from
tlie fast
on the twenty-ninth of
month Phanienoth
A. D. 338.
(Mar. 25.) late in the evening of the seventh day. And we thus keep the feast on the first day of the week which dawns on the
thirtieth of the
to Pentecost,
after the
on these
month Phanienoth (Mar. 26.) from which, we keep holy-day, through seven weeks, one other. For when we have first meditated properly things, we shall attain to be counted worthy of
;
those which are eternal,
through Christ Jesus our Lord, through Whom to the Father be glory and dominion for ever and ever. Amen. Greet one another with a holy kiss, remembering us in
All the brethren
the Lord,
your holy prayers.

salute you, at
all
who
are with
me
pray
times being mindful of you.
And
that ye
may have health in whom we love above all"^.
my
beloved brethren,
Here endeth the tenth Letter of holy Athanasius.

Conf. Epist. ii. ad Orsisium torn. i. ippwadai vjxas iv Kvplcp ^vxajxai, ayair-qToi Koi iroOavoTaToi adeXcpoi (,L )
>"
p. 694.
also Phil. iv. 1. my brethren, dearly beloved and longed for stand fast in the Lord, my dearly beloved.
LETTER
Augustus
XT
A.D.
339.
Coss.
Constantius
II.,
Conslans I.;
Prcefect,
Easter-daj
pr. 10.
PMlagrius, the Cappadocian, for the second time; Indict.
j^jj
Easter-day XVII. Kal.
MaL; XX.
Pharmuthi;
jEra
Dioclet. 55.
The
blessed Paul, being girt about with every virtue a,
2 Cor. 12,4.
Cor. 13,
'
and called faithful of the Lord for he was conscious to himself of nothing but what was a virtue and a praise^, or what was in harmony with love and godliness familiarized these things to himself the more, and wâs carried up even to the end to heavenly places, and was borne to Paradise that, as he surpassed the conversation of men, he should be And when he descended, he preached exalted above men. to every man; We know in part, and we prophesy ifi part
'
I know" in part; hut then shall I know even as also I am known. For, in truth, he was known to those saints who are in heaven, as their fellow-citizen'^. And in relation to all that is future and perfect, the things known by
here
'him here were

Phil.3, 16.
Rom.
8,
24. 25.
in part; but with respect to those things which were committed^ and entrusted to him by the Lord, he was perfect; as he said, We ivho are perfect, should he For as the Gospel of Christ is the fulfilment thus minded. and accomplishment of the ministration which was supplied by the law of Israel, so future things will be the accomplishment of such as now exist, the Gospel being then fulfilled, and the faithful receiving those things which, not seeing now, they yet hope For ivhat a man for, as Paul saith x^
;
b Conf.
<
Conf. Eph. vi. 14. 1 Cor. iv. 4.
Ms.
Ms.
j have no doubt that the Syriac is again fauky here, and that for
The
reading of the
^H^f
*
,, W-l f niu^tbe an error for M.Jf. r 17 u in Conf. Eph. 11. 19.
TT^-^^l ^^ as here
V'Vi
we
,
should read
,
t-a-^^ I v \\
'
V**
?1
rendered.
The happiness
seeth^ ichy doth he also
to he
enjoyed after
?
affiiction.
83
hope for
But
if ive hope for those A. P. 339.
we then by patience wait for them'^. Since then that blessed man was of sucli a character, and an apostolic grace was committed to him, he wrote, wishing that all men should be as he teas. For virtue is philan- Cor. 7, thropic^', and the company of the kingdom of heaven is a large one for thousands of thousands and myriads of myriads there serve the Lord. And though a man enters it through a strait and narrow way, yet, having entered, he beholds an immeasurable space, and a place greater* than any other, as they declare, who were eye-witnesses and heirs of these things. Thou didst place afflictions before us. But Ps. QQ,
things ive see
[_)iot^'],
i ;
7.
afterwards, having related their afflictions, they say, Thou^^'^'^'

broughtest us forth into a tvide place^; and again, In afflictivn
Ps. 4,
l.
Thou hast enlarged us\

of the saints here
is
For
truly,
my
brethren, the course
a troubled one; since they either
endure
Ps. 120,6.
painfulness through longing for those things which are to come,

as
he
who
as
said, fVoe is
me
that
my pilgrimage
is
prolonged,-
or they are afflicted and wearied for the salvation of other
^^^^
Paul wrote to the Corinthians, saying, Lest^ when 1 2 Cor. 12, God shou'd humble me, and I should bewail on ^^' account of many of those who have before sinned, and not repented for the uncleanness, and fornication and lasciviousAs Samuel bewailed for ness which they have committed. the destruction of Saul, and Jeremiah wept for the captivity But after this affliction, and sorrow, and of the people. sighing, when they depart from this world, a certain divine gladness, and pleasure, and exultation receives them, from which pain, and sorrow, and sighing, flee away.
men, come
to
you,
The
S.
negative
is
omitted
in
the
icpJîvos' îb koX

T\sioi,
iirt(p4pi'
"Oaoi oZv
TiKeicaaiv
IMs.
8
TovTo
<ffpoyov/j.ev.
A than, has been distinguishing
between tiie earthly and the htavenly The Gospel, perfect-on of a Chrisnan. though the completion and fulfilment itself at not law, is ot the Jewish
presvnt complete: this consummation is to take place hereafter, and with it the full ptrfec'ion of the (Jh.i.stian. The words of Clemens Alexand. on Phil. 111. lo. are, Tckeiov nev eavrhi/ 7]yelTai, oTt dvn'jAAaKTat toZ -jvporepov
îov, %x^rai 56 ToC Kpelrrovos, ohx is ivyvd:cre. riX.ôs, aA?C is rod reXelou
aTroTeroxâi rah -klcttiv els tov ii6i/ou a/j-apTiais, koI TtAeiou avayeyevvriadai, eKKadofxevovs
StjAovSti
\4ycuv rh
Piedagcg. ad fin. The.same comprehensive character ^jf Christian virtue is enlarged upon in Letter x. p. 72.
^^5^ KaT6Tri(T6su aixapriwy.
)ih_
j^
,
;,p
vi.
, j:)^ '' great,' 'extended,' as the ^^' ^ ' . j elevated, aa context requires, not
.
I-^sow renc ers it Ov a place of refreshment. ^ Or relreshed.'

'
'
84
Letter
'-
The universality of
Since
S.
PauVs
teaching.
never
we
are thus circumstanced,
my
;
brethren, let us
also
depart from the
way of
virtue
but
that
we
Cor.iiji.
should be such persons, he (St. Paul) exhorted, saying, Be ye followers of me, as I also am of Christ. For he not only
Tim.
2, 7.
gave this advice to the Corinthians since he was not their Apostle alone but also, since he was a teacher of the Gen^
tiles
in faith
and
;
verity, us also,
even
all
of us, he admo-
nished by them
and, in short, the things he wrote to each
particular person are
commandments common to all men"^. when he wrote to others, some he exhorted, as, for instance, in the Epistles to the Romans, and the Some he reproved, and was Ephesians, and Philemon.
On this
account,
indignant with them, as in the case of the Corinthians and

Galatians. But to some he gave advice, as to the Colossians and Thessalonians. The Philippians he approved of, and was made glad by them. The tiebrews he taught that the law was a shadow to them". But to his elect sons, Timothy and Titus, when they were near, he gave instruction when far away, he put them in remembrance. For he was all things to all men and being himself a perfect man, he adapted his teaching to the need of every one, so that by all means he might rescue some of them. Therefore his word was not without fruit; but, in every place, it is planted and productive even to this day. And wherefore,
; ;
my
beloved
For
it
is
necessary that
we should search
middle of them,
into the apostolic mind.

Epistles,
Not oidy
in the beginning of the

in the
but also
at their close,
and
he used persuasions and admonitions.
T hope, therefore,
that by your prayers, I shall, in no respect, give a false
representation of the plan of that holy man.

well skilled in these divine matters, and
As he was
the power of
knew
place, to
deemed it necessary, in the first make known the word concerning Christ, and the mystery regarding Him; and then afterwards to point to the correction of habits, so that when they had learned to know the Lord, they might readily acquiesce in the observthe divine teaching, he
ance of those things which
He commanded.
For when the
">
iii.
Conf. Letter
ii.
p. 15.
and Letter
Vid. note x to Letter
vii. p.
62.
p. 28.
observed in imparting religious instruction. 85
The order
to he
Guide
to the la\vs is
unknown, one does not readily pass A.D.
339.
on to the observance of them.
The faithful Moses, the minister of God, adopted this method for when he promulgated the words of the divine
;
dispensation of laws, he
to the
first
:
proclaimed the matters relating
knowledge of God
one Lord.
Hear,
Israel, the
Lord thy
Deut. 6,
4.
God
is
Afterwârds, having shadowed
Him
forth
Him in Whom they ought to minds of Him Who is truly God then he further lays down the law relating to those things whereby a man may be well-pleasing to Him, saying, Thou shalf not commit adultery ; thou shall not steal; together with the other commandments. For also, according to the Apostolic teaching, ^(6 that draweth near to God must 6e-Heb. ii,6. Ueve that He is, and that He is a rewarder of them that seek Him. Now He is sought by means of virtuous deeds, as the prophet saith Seek ye the Lord, and when ye have Is. 55,6. 7, found Him, call upon Him; when He is near to you, let the ivicked forsake his ways, and the lawless man his thoughts.
to the people, and taught of
believe,
;
and informed
their
Tt will also
be well
if
man
is
not offended at the testimony

one God,
of the Shepherd, saying in the beginning of his book. Before

all things believe that there is
Who
created and
established
all these
things,
and from
non-existence called
them into being^.

o
And,
further, the blessed
Evangelists^
Tlie Syr. here

..
is
.OOll-iJOllD * \
v6ix(i}v
it
|rr>oVf>1^
A
c. "
o^riyhs
twu
^'
Conf.
said of
' '
J
Sap.
vi'i.v.
'
15.
where
rc
,
is
't
1
I
A^ % denoting i.u that it

J,.
,.,
wav
*-j wisdom,
to
1!
is
Ood who
\ which
\.
..
of
u He
i-
leads 4.U the

is
ii
the
JL 11 A.Ai uthor, according to what lollows ^-^ ^. ..! -a So. fk Kal KOi ruiv Tuiv (Tocpwv crocbujv diopQwTjjs. Sino6ci3T7is. So, exthe ex
I
pression in this place is not only applied to God as the Kramer of the laws, but also as the directing Guide to the ob-
^^- 1724. The manner in which quotatTon is here introduced alludes to wliat our Author sa}'^ more distinctly elsewhere-that the book is not included In the nrst in the Canon or Scripture. place referred to, it is styled 'a most ' ^x /^ ^ v r oia oe tiis wAeAtacoTaTTjs userul boos ^ ', ^ , ^,, _,_, rov Woia^ros. In the second piB\ou ^ ^ o u r ..iot the passage, S. Athan. is speaking ' ^ ,". t, Eu>;ebiaps quoting the work, and says, '\^' ''^ n^'^^"' y^ypanra^' enuSoKal
^'o'- i'
tlie
,>
'
-^"^^^
servanceofthem.
This passage from the Shepherd is quoted three other times by S. Athan. ^De Incarn. Verbi Dei torn. i. p. 39. De Decret. Nic. Synod, tom.i.p.lTG. AdAfrosEpiscop.Epist.
1'
npo<p.povcrL
of
Hermas
torn.
i.
p. 715.)
i.
'
It occurs in
Mandat.
Primum omnium,
Lib. ii. credere
^ -"^^f"^ ,'' IT .'^^'^ to the In the Epistle f*"^;?^ African bishops, the sentence in ques^.on is again introduced as quoted by lê Greek text the the Eusebians. ^^'^c translator had before h.m, as runs ^VV^^'' '"! ^'^^^ ^,^^'^ passages, npcroz/ ^raurwu nlcrrevaou, on
^l'"^/
'^' ^^-"'^ ^
'^'' "
quod unus est Deus, qui omnia creavit et consummavit, et ex uihilo omnia fecit.' Vid.Cotel.Patt. Apostol.p. 85.
Karapriaas, Ka\ woiV(Tas eKjov fiv outos "^ ^^ ^^â* t â""^"- 1 he same sentence is quoted by other fathers, as
7 '^"r"
7"^!,' '^"^

86
*S'.
PauVs
instructions to Timothy.
Letter those who brought to remembrance the words of the Lord in the beginning of the Gospels, wrote the things concerning our Saviour so that, having first made known the Lord, the Creator, they might command belief, when narrating the
'-
events that took place.

credited,
For how could they have been when writing respecting him who [was blind] from
John 1,1.
and those other blind men who recovered and those persons who rose from the dead, and the changing of water into wine, and those lepers who were cleansed; if they had not taught of Him as the Creator, writing. In the beginning was the Word^ Or, according to Matthew, that He Who was born of the seed of David, was Emmanuel, and the Son of the living God? He from Whom
his mother's vvomb,
their sight,
2 Tim. 3,
away their faces, but Whom we acknowledge and worship. The Apostle, therefore, also, as was meet, sent to others; but his own son he plainly reminded, that he should not
the Jews, with the Arians, turn
des])ise the things
in which he
2 Tim. 2, 8.
He
But
also enjoined
him:
from
the dead, of the
had been instructed by him. Christ, who rose seed of David, accordifig to my Gospel,
Remember Jesus
Tim.
4, 5.
he speaks of these things being delivered to him, to be always had in remembrance, so he immediately writes to him, saying, Meditate on these things: be engaged in them. For constant meditation, and the remembrance of divine words, strengthens piety towards God, and produces a love to Him inseparable and not merely formal i; as he (S. Paul) entertaining such feelings, speaks in behalf of himself and
as
Rom. 8, 35. others like-minded, saying boldly.
from
1
the love of
God? For
they""
What who are
shall separate us
such, being con-
firmed in the Lord, and possessing an unshaken disposition

Cor.6,17.
towards Him, and being one in
spirit, (for
he ivho
is
joined'
well as by the Arians, who, however, perverted its meaning. In the fragment of the thirty-ninth epistle, the
'
Shepherd'
1
is also
^
excluded from the

rendered
'
Canon.
The
Syriac
formal'
to
here
is
not
merely
which seems
"Q ?l.rr>.> -^ f, "'" AVn ^ take no other meaning
than 'inexpiable'
a sense scarcely admissible in this place. The Greek
was probably 07077^^ Trpbs a\n))v ax^}piarov koL ovk acpoaiov/j.euriv. Thig supposition would account for the Syriac misapprehension of the word. r Xhe Syriac text from here to the words, There is also such a proverb ^p ^^'h'j' ^^- ^^^^ ^^^" discovered since Mr. Ciireton s edition of the Syriac. Vid. note y. Letter x. p. 71. The Syriac will be found in the
'
Appendix.
The unstable character of

to the Spirit is
the wicked.
87
339.
one spirit^,) are sure as the moutit Sion; and A. P.

trials
although ten thousand

are founded
may
rage against them, they

J'^-
^^^' }
upon a rock, which is Christ*. In Him the careless take no delight and while they entertain no imaginations of good thoughts, they are sullied by temporal attacks, and esteem nothing more than the unstable things here, being reproachable as regards the faith. For either
;
Matt.
7,
26.
w.^\.tA:i,
the care of this world, or the deceitfulness of riches, chokes
^^*
them;
or, as
Jesus said in that parable which had reference
to them, since they have not established the faith that has
been preached
to
them, but are only for a time, immediately,

or
in time of persecution,
when
affliction arise th
through
the word, they are offended.

ations
Now
of
men
of evil imagin-
we
lies.
say, [they regard] not truth,
but falsehood; and
not righteousness, but iniquity, for their tongue learneth to
speak
They have done
they might repent.

actions,
and have not ceased, that For, persevering with delight in wicked
evil
they hasten thereto without turning back, even
treading underfoot the
commandment with regard
to neigh-
bours, and, instead of loving them, devise evil against them,

as the saint* testifies, saying.
And
those
who seek me
evil Vs. 33,
12.
have sjjoken vanity, and imagined deceit all the day.

that the cause of such meditation
is
But
none other than the
want of instruction, the divine proverb has already declared The son that forsaketh the commandment of his father meditateth evil ivords^. But for such meditation as this, inasmuch as it is evil, the Holy Spirit chides in these, and reproves too in other terms, saying. Your hands are polluted with
your fingers with sins ; your lips have spoken lawlessness, and your tongue imagineth iniquity: no man speaketh But what the end right things, nor is there true judgment. is of such perverse imagining. He immediately declares,
blood,
U. 59,
3. 4.
saying.
They
trust in vanities
conceive mischief,
and speak falsehood; for they and bring forth lawlessness. They have
adversity can overttirow, according to Who shall separate its from the love of Christ .^ Catena Aurea, vol. i. p. 292. ed. Oxford, 1841. " Vid. note k. Letter v. p. 39. * The exact words do not occur in The quotation is probably Scripture. made up of more than one provtrb.
T.s,59,4. 5.
proper reading of the text is, that is joined uato the Lord is one Spirit.' The Peschi to version adds ' with Him' is one spirit with Him. ' Conf. Pseudo-Chrys. 'As the Church built by Christ cannot be thrown down, so any such Christian who has built himself upon Christ no
The
He
that,
88
The den'ujm of .sinners
recoil
upon themselves;
Le^teu hatched the eggs of an asp, and woven a spider's iveh; and he ' who is prepared to eat of their eggs, when he breaks them finds gall, and a basilisk therein, but, again, what the hope Isaiah 59, of such is, He has already announced. Because
righteousness does not overtake them, ivhen they ivaited for light, they had darkness; when they waited for brightness, they ivalked in a thick cloud. They shall grope for the wall like the blind,
those who have no eyes shall they grope; they shall fall at noon-day as at midnight; ivhen dead, they shall groan. They shall roar together as a bear, or [mourn'] as a dove.
and as
This
those
is
the fruit of wickedness
these rewards are given
to those that
employ
it;
for perverseness does not deliver
regard it. But, in truth, against them it opposes and before them it tears, and rather prepares for them harm. Woe to them against whom these are borne
Itself,
!
who
Ps.37,
sharper than a two-edged sword, slaying beforehand those who will lay hold of it. For their tongue, according P- w,5. to the testimony of the Psalmist, is a sharp sword, and their teeth spears and arrowsy. But the wonderful part is that while often he against whom men imagine [harm] suffers nothing, they are pierced by their own spears: for they possess, even in themselves, before they reach others, anger, wrath, malice, guile, hatred, bitterness. Although they may not be able to bring these upon others, they forthwith return upon and against themselves, as the Psalmist prays,
12.
Heb.4,
for
it is
10.
Prov.5.22. is also
saying. Let their sword enter into their own heart\ There such a proverb as this: The icicked is encircled by the
chain of his sins.
The Jews
act
in their imaginings,
and in their agreeing

forgat
that
to
unjustly against
the
Lord,
brmgmg
P^.
they were
2, 1.
[divine]
exalt
vam indeed was
wrath upon themselves. Therefore also does the word lament for them, saying. Why do the people themselves, and the nations imagine vain things? For
the imagination of the Jews, meditating death against the Life% and devising unreasonable things
these words to the conduct of against our Lord in puitins Him to d?arh, as he also does here^ - Conf. S. Athan. Expos.'in ys^îmos, /^l^^--'" Psalmo. ' Ti Sd4 w. 644. n) po,u(paia p. avrwv ela4\doi eis
' '
ttjt
r.^/rô
Z^'
'
""^"^"' ^"'^
"^^^''^..^^^^^'^^f^,^""-
J^'"
here
we must understand
P^'"^'^,"^ clause of this senteDc-e '""'" ' determine, that by ' Life'
Christ '-anst.
instanced in the case of the Jews.

against the
89
A,D.339.
Word
of the Father^.
For who that looks

their city,
upon
their dispersion,
and the desolation of
may
Is. 3,
not aptly say,

the righteous
TVoe unto them, for they have imagined a/2 evil imagination, saying against their oivn soul, let us hind
9.10.
man, because he
is
;
not pleasing to us\

for
And
full well is it so,
my
brethren
when they
erred con-
cerning the Scriptures, they
knew not
that he who diggeth ^cc].lO,s.
a pit for his neighbour falleth therein; and he who destroy eth And if they had not a hedge, a serpent shall bite him.
turned their faces from the L.ord, they would have feared what was before written in the divine Psalms The heathen
:
Ps. 9, 15.
^
are caught in the pit which they

they hid
is their
own foot
taken.
made ; in the snare which The Lord is knoivn when

is
executing judgments: by the works of his hands
the sinner
Ps. 35, 8.
Let them observe this, and bow that the snare they taken. know not shall come upon them, and the net they hid take But they understood not tbese things, for had they them.
done
so,
they ivould not have crucified the
Lord of
glory. iCot.2,S.
Therefore the righteous and faithful servants of the Lord, who are made disciples for the kingdom of heaven, and bring Mat.13,52.
forth from
new and old; and who meditate on the Bent. ivords of the Lord, when sitting in the house, when lying down since they are or rising up, and when walking by the way ; of good hope because of the promise of the Spirit which
it
things
6, 7.
said,
Blessed
is
the
man
that hath not ivalked in the counsel
Ps. l,
l.
of the ungodly, nor stood in the way of sinners, nor sat in the seat of corrupters ; but his delight is in the law of the Lord, and in His law doth he meditate day arid night; being
grounded
in faith, rejoicing in hope, fervent in spirit ^ they
..
b
Syr.
V "JaV V ' X^^SIIDQ^ (A\a.^^.

V
W |J
v.
- A^ ". lol-s'rflAVvn J-if5 C\L\^^ aKoya Kara rov A6yov
Tov UarpSs. Conf. Suicer. Thes.

"AAo'/os
torn.
i.
s.
p.
199.
The term
aKoyoL
appl'ed by Epiphanius to one âcxKovcn ro'ivvv oi &\oyoL' ravrr\v yap avrots riOTjfxi rT]v iirel ovv rhu Xoyou oh 8ei-Kcai^vi-dau
is
class of heretics.
The quoted again in the 19th Letter. latter part occurs also in Wisd. ii. 12. where, however, we find 'EêSpeufraAiej/ .^ ^^^^^ of AVcê*'. Conf. Qasstiones Antiochum apud Athan. torn. ii. g^j p 250. . 8. Uepl 8e t-û dea-jj-wy, oov ^Srâau rhu XpiJ-Thv, Aeyet TaKaviCav rj-ovs 'lovSaiovs 'Haaias oirpocpriTTis' oval ^^ \pvxv avrciu, Siort iôvX^vaavro
ô^x^p
ivovripav KaO' kavTu^v, Aeyoi/res.
XovTai rhu irapa 'Icâvvov KeKT]pvy^hov Âo7o:K:Ar,9-Vo'Taz.Epiph op.(Heres. Ii.) Par. 1022. torn. i. p. 423. ^ This passage is fouad in the L XX.
version of Isaiah,
c. iii. v.
^ff^/j^^y rhu SUaiou.

^J"^'
_^^lk h^Q'^ JjÛr-J

^-fc-^*^'
xii.
J
'in spirit i'

*
9, 10.
It is
fervent,' as in Bom. uiting,' as Prof. Larsow renders
1. not exit.
00
God
the comfort of the fious in time of affliction.
Letter have boldness to say, Mij mouth shall speak of ivisdom, and And Vl.\i\-s~ ^^^^ meditation of my heart shall he of understanding. Ps. 143, 5. again, / have meditated on all Thy works, and on the work Ps. Q'd, 6. of Thy hands has been my meditation. And, If I have re-
membered Thee on my
on Thee.
Ps. 19, 5.
bed, and in the morning have meditated Afterwards, advancing in boldness^, they say, 2%^ meditation of my heart is before Thee at all times. And
he immediately after introduces us to the end of such an

Psi9,
15.
The Lord is my Helper and my Redeemer. For to those who thus examine themselves, and conform
one, saying.
their hearts to the Lord, nothing adverse shall
happen
for,
indeed, their heart
is
strengthened by confidence in the
axx
vers.)
'
^*
They who trust in the Lord [shall be] mount Sion: he who dwelleth in Jerusalem shall not be moved for ever. For if, at any time, the crafty one shall be presumptuously bold against them, chiefly that he may break the rank of the saints, and cause a division among
"^^^^' ^^ ^^ ^^ written.
as the
even in this they look to the Lord, not only as an avenger on their behalf, but also, when they have already been beaten, as a deliverer for them. For this is the
;
brethren
Exod.
14,
divine promise;
And
Rom.
12,
further, although afflictions
The Lord shall fight for you. and trials from without
overtake them, yet, being fashioned after the apostolic words, and being stedfast in tribulations, and perseveriiig in prayers; by meditation, moreover, on the law; they stand
against those things which befall them, are well-pleasing to God, and give utterance to the words which areWritten,
Ps^1j9,
Afflictions
and
distresses are
come upon us; hut Thy com-
action,
Ps^n9,
And whereas, not only in but also in the thoughts of the mind, do men attend to deeds of virtue, he afterwards adds, saying. Mine eyes
meditation.
is
7nandments are
my
prevent the daivn, that

it
I might meditate on Thy words. For meet that the spiritual meditations of those who are whole should precede their bodily actions. And does not
Matt.5,28.
our Saviour, when intending to convey similar instruction, begin with the thoughts of the mind? saying. Whosoever looketh on a woman to lust after her, hath already committed
'
Syr. Tva^p-naia.
Syr.
ira^'p-qaia.
The wicked perverse

adultery
:
in thouyht
and deed.
91
and, Whosoever shall be angry ivith his brother^, A. P. 839. ^^^".5,22. For where there is no wrath, murder is lis guilty of murder. prevented and where lust is first removed, there can be no
;
j I
crime connected with adultery. Necessary then is meditation on the law, and uninteriTim.3,17. rupted converse with virtue, that the saint may lack nothing, things is these For by ivork. but be perfect to every good Timothy, the promise of eternal life, as Paul wrote to Exercise \^T\m.i, saying, and calling constant meditation exercise,
projlteth little;^[thyself unto godliness; for bodily exercise it has the since \but godliness is profitable for all things,
\promise of the 2^resent life, and of that which is eternal. Worthy, indeed, of admiration is the virtue of that man, brethren! for, through Timothy, he also enjoins upon
i
my
all^
the necessity of devoting the

;
mind
to nothing in pre-
ference to godliness
above every thing, to determine upon faith in God. For what favour has the perverse man commandments? to expect, though he may fancy he keeps the even to keep a unable is man perverse the rather, Nay,
yet,
portion
of the
law;
for,
as
;
is
his
conscience,
such, of
necessity,
must be his actions such, saying. The fool hath said

After
this, the
as also the Spirit reproves

in his heart, there is
no God.
Ps. 14,
1.
Word, shewing
that actions correspond with

14,2.
the thoughts, says,
They are corrupt ; they are profane mPs. The perverse man, then, is in every their machinations. body stealing, committing adultery, his respect corrupt in Even things. cursing, being drunken, and doing such like
;
of these things, as Jeremiah, the prophet, convicteth Israel lodge a far off in the had that I Oh, crying out and saying,
jer. 9, 2.
wilderness! then
would I
leave
my
people and depart from
them: for they are
all adulterers,
an assembly of oppressors,
lying and not truth has icho draw out their tongue as a bow; proceed from iniquities to they and prevailed upon the earth, on account Thus, known. not have they iniquities; but
Me
The word îkt^ is omitted here, the Vdgate, ^thiopic. and S. Jerome among the FaArabic. The Mss. for thers, also rejects it.
?
as
in
Conf. Christians, to the end of time. Letter ii. p. 14 and Letter in p. 2o. al.o Athan. ad Imp. Const. Apol. torn . 'O fxaKapios aiz6aToXos UavXos p. 247.
e/ccicrT^
the m'ost part, contain

h
it.
^M^"
Î'a
jov
tâOvrod
Trap-fjy-
Any command
such,
is
as
given to a Christian, equally applicable to all
yeiAe, Ae7c.;f fiv a/xcAet k. t. A.
92
The
close connexion between faith
and godliness.
Letter of their wickedness and falsehood, and their deeds, in that ^lL_they proceed from iniquity to iniquity, he reproves their but, because they knew not the Lord, and machinations were faithless, he charges them with perverseness. For
;
faith
and godliness are

believes in
allied to each other,
and
is
sisters
is
and
of
he who
believes
the
Him is more^ He
godly, and he also

therefore
who
in a
godly,
who
state
;
wickedness, undoubtedly also erreth from the faith and he who falleth from godliness, falleth from the true faith. Paul, for instance, bearing testimony to the same point,
2 Tim. 2,
'
advises his disciple, saying,
^'
2 Tim. 2,
2 Tim. 3,
^^*
Avoid profane conversations ; for and their tvord doth eat as doth a canker, of whom are Hijmenceus and Philetus, In what their perverseness consisted he declares, saying, Who have erred from the faith, saying that the resurrection But again, desirous of shewing that faith is already pastK is yoked with godliness, the Apostle says. And all those
tliey rather advance in ungodliness^
ivho will live godly in Jesus Christ shall suffer persecution.
Afterwards, that no
man
should renounce godliness through
persecution, he counsels
2 Tim. 3,
them
to preserve the faith, adding,
Thou, therefore, contimie in the things thou hast learned, and

hast been assured
of.
And
as
when brother
;
is
helped by
brother, they
become
as a wall to each other
so faith
;
godliness, being of kindred growth,
hang together
is
and and he
who
in
1
is
occupied in the one, of necessity
strengthened by
the other.
godliness
Therefore, wishing the disciple to be exercised
unto the end,
and to contend
in
faith,
he
Tim.
4, 7.
counsels them, saying. Fight the good fight of faith, and lay hold on eternal life. For if a man first put away the perverseness of idols, and properly confesses Him is
Who
by faith with those who war against him. For of these two things we speak of faith and godliness the hope is the same, even everlasting life;
truly
also then fights
God, he
Tim.
4,
for he saith. Fight the

life.
goodfght of faith; lay hold on eternal
7.8.
exercise thyself unto godliness, for it hath the promise of the life that now is, and of that which is to
And,
come.
Conf. John
vii.
17.
'
If any
man
doctrine.
k
will do
Hi8
will,
he shall know of the
Conf. Letter
ii.
p. 18,
&c. note
p.
The erroneous doctrines of
the Avians.
93
A.D.339.
For this cause, the Avio-maniacs', who now have gone digged out from the Church, being opposers of Christ, have been have themselves they which into unbelief, a pit of they ungodliness, in advanced have they since thrust; and, of Rom. Son the blaspheming simple; the the faith overthrow of being His has and creature, a is He that saying God, and
from things which are not'\ But as then against the adApostle herents of Philetus and Hymena[?us", so now the theirs, saymg, to like ungodliness against men all forewarns God standeth sure, having this seal, The The foundation
16,
of Lord knoiveth them that are His; and. Let every one that it nameth the name of the Lord depart from, iniquitij. For deeds and wickedness from depart should man is well that a celebrate the of iniquity, that he may be able properly to the wicked of pollutions the with defiled is who he for
feast;
is
2 Tim. 2,
our God. not able to sacrifice the Passover to the Lord in Egypt said. We Exod. then were who people the also, Thence, our God. cannot sacrifice the Passover in Egypt to the Lord God, Who is over all, willed that they should go far
8,
For away from the
servants of Pharaoh, and from the furnace of set free from wickedness, and having being that iron; so notions, they carefully put away from them all strange
virtuous might be recipients of the knowledge of God and the 2Cor.6,\ depart from them: from Go saith. far He For deeds. man For a things. midst of them, and touch not the unclean virtuous on hold lay and sin, from depart will not otherwise and when he has deeds, than by meditation on his acts; will lay hold on been practised by exercise in godliness, he also Paul, reward of the confession of faith"; which
the
1
Vid. note
m KT.Va,
vlhu ToG
t, to Letter x. p. 77KoX e| ovK iuTo^v flua^ rhu
in his Encyclic Epistle.
been previously made by Alexander Vu\. Socrates
0oG (L.) In Orat. ii. contra Ar. p. 384. . 19. we find the Arians paying to S. Alexander, of the Son, KTia/ia e(rr\v, a\\' ovx i>s ej/ -raiv ariaIn other places, the words naTU}v.
they use respecting
H. E.
o
lib.
i.
cap. 0.
The
Syriac
jAujOA.^ >Q>*P
*to
is
'
n ; ^^tu:a-uwi;
^^-,
.^.^p-,,
require
this
,j,jj.^,iing_']j^5QjiD
"
a confessor.'
Him
are
iôvK
^ ^^^ translation of
S::;;t.^5?r^yn:p"io7!t-6.^ Dire 5 18. Aaius afterwards as-
^^^ î^^:r^^;z:^^ Heb

(conl.
. .
VxetL
the
,lc.rir,eof .be creation of
Son
'
out of nothing'
Itnce
his followers
more boldly were denon,ina,ed

;
"'" ' iv. 140, n'l ''"' understand te P--;-< -'f^t tachcd to taith. '^^^^^"V^'"*'
'î"T\^::4l';toTpaH::;;-f.beAria., with HymeoKus and Philetua bad
^X^^^^^X ^^^^^ no. ^%::L..

y^'. 'tex.
i
Teit.
8. v.
OfcoAo7f-
04
Christians in all parts united in spirit.

fight, possessed,

^^
Letter after he had fought the
of righteousness which was laid up;
namely, the crown which the righteous
Judge
him.
it
will give, not to
him
this,
alone, but to all
who
are like
For meditation like was always familiar

to
to the saints, should
and exercise in godliness, since be familiar to
us also, at such a time as the present,
when
the divine
word requires us
is
keep the
feast with them.
the feast, but the constant wôrship of
For what God, and the
recognition of godliness, and unceasing? prayers, with concord, from the whole heart ? In this manner, Paul, wishing
iThess.
5,
pray unthout ceasing;

let
Ps. 95,
1.
us to be thus disposed, enjoins, ^siying, Rejoice evermore; in every thing give thanks. Not,
therefore, in a divided manner,
us
all
but unitedly and collectively, keep the feast together, as the prophet exhorts,
let
saying,
come,
us rejoice in the Lord; let us
make a
not to
joyful noise unto

or
God our
Saviour.
Who then is so negligent,

command,
as
who
so disobedient to the divine
Ps. 19, 4.
forsake every thing, and run to the general and common assembly of the feast ? w^hich is not in one place only, for not one place alone keeps the feast but- into all the earth
;
their song has

Mai.
1, 11.
gone forth, and
to
the ends of the world their
words.
And the sacrifice is not oflfered in one place, but in every nation, incense and a pure sacrifice is offered unto
God.
When
in this united
manner from
shall
all
those
who
are
ascend to the gracious and good Father; when the Catholic Church, which is in every place, with gladness and rejoicing, celebrates together
the same worship to God when all men in common send up a song of praise and say, Amen^; how blessed will it not
;
in every place, praise
and prayer
be,
my
brethren
who
?
will not, at that time, be engaged,
praying devoutly
For even the walls of every adverse power, yea even of Jericho especially, falling down, and the giff of the Holy Spirit being then richly poured upon all
P Vid. note e, to Letter iii. p. 23. also Letter vn. p. 57. tor a parallel passage to this in q b. Atnan vid. Letter x. p. 68. and
r
Vid.
2.)
Conf. Letter x. p. G8. and note i. also John vii. 39. Rom. v. 9.
.xx. 22.
John
S.
Chrysostom (Horn
li
there to the same feenpture: ^cre by the general mode of expression.

1.
note
The correspondence
is
more marked by reference
says that the enmity of the flesh must be first removed, and v^ê must be made the friends of God, in order that we may be capable of'receiv'no the gift of the Holy Spirit.
The party of Eusehlus contend agahiat
S.
Athan.
95
men, every man perceiving the coming of the Spirit sliall A.D. 3:i<) We are all filled in the morning ivith Thy favour, a)id Ps. 9o, 14". we rejoice and are made glad in our days.
say,
Since then these things are

with the saints, and
let
so, let
us
make
a joyful noise
no one of us
fail
of his duty in these
things; thinking nothing of the affliction or the trials wliicli,

especially at this time, have been enviously directed against
us by
the party of Eusebius.
They even now wish
to
compass our death, on account of godliness, whose defender is the Lord. But, as faithful servants of the Lord, (since ye know that there is salvation for us in the time of trouble for our Lord also promised, saying. Blessed are ye when men revile you and persecute you, and say all manner of evil against you falsely,
injure us, and,
their accusations, to
;
by
Matt. 5,
^'" ^^'
for
My
sake.
is
Rejoice,
and
he
reivard
great in heaven.
Again,
exceeding glad, for your it is the word of the
Redeemer, that
world, but only those
not befall every man in this a holy fear of Him,) on this account, the more the enemies afflict us, the more should we be enlarged*; although they revile us, we should
affliction shall
who have
and in proportion as they would turn us from godliness, we shovdd boldly" preach it, saying, All these thinys are come upon us, yet have we not forgotten Thee. And we have not acted perversely with the Ariomaniacs'', who say that Tliou hast existence from those The Word, which is eternally with things that exist not.
still
contend';
aside
Ph. 44, 17.
is also from Him. Let us therefore keep the feast, my brethren, celebrating neither let us be it not as worthy of grief and mourning confounded with heretics through temporal troubles brought upon us by godliness. But if any thing that would promote joy and gladness should offer, let us attend to it; so that our heart may not be sad, like that of Cain; but that, like faithful and good servants of the Lord, we may hear the words, Enter into the joy of thy Lord. For we do not
the Father,
.Mat.2.'>,2l.
'
Vid. supra, note d,
p. 87.
.AIOAJ collect A A together,' I read ^L\OLJ

t
For
'
ourselves
'
boldly to others.
u
tempted, to renounce our profession, propose its acceptance by

^î-i ira^fi-nffias.
contend.'
are to rejoice; reviled, to contend for the faith;
In
afflictions,
we
when when
* Conf. supra, p. 06.
and note a
also
Letter x.
p. 77.
note
t.
96
The Avians and
the
Jews equally opposed
to Christ.
Letter introduce days of mourning and sorrow, as a man may conbut we keep the feast, sider those of the Passover to be being filled with joy and gladness. We keep it then, not nor regarding it after the deceitful error of the Jews
'-
according to the teaching of the Arians, which takes away

the
Son from the Godhead, and numbers

;
Him among
crea-
but as viewing it according to the correct doctrine we derive from the Lord. For the deceitful error of the Jews, and the unbounded impiety of the Arians, involve nothing but sad reflections. The former, indeed, commenced the latter remove the occasion with killing the Lord of His conquering that death which was brought upon Him by the Jews, in that they say He is not the Creator, but a creature. For if He were a creature. He would have been
tures
;
holden by death
but
if
is
He was
not holden by death, as
the Scriptures aver,
He
not a creature, but the Lord of
the creatures, and the substance ^ of this immortal feast.
Ps. 2, 4.
and being For the Lord of death wôuld abolish death accomplished; for have all we would was Lord, what He the imagination of the unto life. But passed from death to them, vain in regard was Jews, and of those who are like contemplated, as they Him, since the result was not such but turned out adverse to themselves and at them He that sitteth i7i the heave?! shall laugh: the Lord shall have them m derision. Farther, when our Saviour was led to death,
;
;
He
Luke
^^*
23,
restrained
the
women who
Weep
not for
followed
;
Him
weeping,
meaning to shew that the Lord's death is an event, not of sorrow, but of joy, and For He does not derive that He Who dies for us, is alive. His being from those things which are not, but from the
saying unto them.
Father.
It truly is a subject of joy, that
Me
we can
see the signs of
victory against death, even our
own
incorruptibility, through
the
body of the Lord.
For since
He
rose gloriously,
;
it is
Rom.
5,
and His body remained without corruption, there can be no doubt regarding our incorruption^ For as by one man,
clear that the resurrection of all of us will take place
since
12. 18.
y
Syr. vTr6Qi<ns. 'Christ our Pass-
Dei,p. 73.
us
r}
over.' Cont. Letter x. p. 68. note h. 2 Conf. S. Athan. de Incam. Verbi
. 50.tis SeiiAAosTrepl aâj/acias ovrios iiria-TwaaTo rohs avOpccirovs,
rov Xpia-rov (Travphs, Kal
rj
toO
Christ to he eagerly received as sustenance.

as saith Paul, (and it is the truth,) sin passed
97
all
upon
men, A .P.
i
339.
so by the resurrection of our Lord Jesus Christ, we shall For, he says, this corruptible must put on incorall rise. ruption,
Ccr. 15,
and
this
mortal must put on immortality.
But
this
took place in the time of the Passion, in which also our Lord died for us, for our Passover, Christ, is sacrificed, Therefore, because He was sacrificed, let each of us feed upon Him, and with alacrity and diligence partake of His
sustenance
is
;
Cot. 5,7.
since
He
is
given to
all
without grudging, and

4, 14.
John in every one a well of water flowing to everlasting life, month the of ninth the on days forty of begin the fast
We
Phamenoth (Mar.
5.);
and having,
in these days, served the
Lord with abstinence, and first purified ourselvcs% we also commence the holy Easter on the fourteenth of the month Pharmuthi (April 9.) Afterwards, extending the fast to us the seventh day, on the seventeenth of the month, let having Lord the of light the And rest late in the evening.
before dawned upon us, the
first day of the week will It behoves us, then, arose. Lord our illumine us, on which arises from good which joy the to rejoice and be glad with to Pentecost remain which weeks works, during the seven is the day P^.u?,2i. This saying. and giving glory to the Father,
it, which the Lord hath made: tee will rejoice and be glad in Whom through Christ, Jesus through our Lor.l and Saviour
(TwîaTOS audaraais avrou; Ag^\n,Tp. 53.

.
22.
TovTo yap
^ju
Kcna rov davarov

iraai, Koi
^f ^j^.j^
is
.'
-'
is
12qD1> '
'
!
'
wî'c'i
Tp6TTaiQV
Ta6rw
iinSeiâaeai
KdvrasTnaTd'aaaeaiTûTvapahTodyevoufwnu T?,s (bBopds aTTdXei^îi', Kul Aonrhu -ûcnu rû rwv a<.ixdTcc. iL<peap<Tiau, &a^.p i.4xvpou Ka\ t^'-P^^M" rf,. inl .duras iao^Û a.aardaem rer^pvKeu The word &cpeapro. rh lavroD .d-^. rp6.L. is used by S. Athan. in other
Tp6naia By faith, we look uôn Christ n'/CTjsthe crufitied, and see in His cross trophy He has erected against the suhdued. has great enemy whom he he g or.ous \Ne see further in t
most
liktlv the translation o{
results of that victory,

deliv>
^-^ ^^ "". ânce from death and our re u
passaues of this treatise with reference the crucihxion of Christ, and is applied^by him to the crc.s itsel. Yid.
''J*^' f^^"*;,f .f ^C>H^ ^heophdus, the predecessor einjd,^
rection to eternal
4' ',-.
'^:,;::!V^ZZ^Z
'h^
l^t^-^^loT^îfst^^
?^;ce
;^ tht reilii/rection of Christ,
[:;:;l'tl.;:^ôUfS^Jerome. Igi.ur dominicum l>aschaêUbrantes,_sancn8
rb Tp6t
The
;.dfiea>s.
Coteh tom.
ii.
p. 113. ed.
'
Amst.
signs
1646.
>
1724.
Syriac here rendered
m. p. o. ^ ul note k, Letter
98
Conclusion.
Letter to the same, and to His Father, be glory and dominion for Amen. ever and ever. Salute one another with a holy kiss. All the brethren who are with me salute you. That ye may have health in
the Lord, I pray, brethren beloved.
Here endeth the eleventh Letter of holy Athanasius.
To
the
Beloved Brother and our fellow-labourer in the

,
Ministry Serapion^.
y
Thanks be
at all times,
it
Divine Providence for those things which, vouchsafes to us; for it has vouchsafed to us
to
now
also to
come
to the season of the festival.
Having,
therefore, according to custom, written the Letter respecting the festival, 1 have sent it to thee, our beloved; that through
thee
all
the brethren also
may be
able to
know
the day of
rejoicing. But because some Meletians, being come from Syria, have boasted that they had received what does not belong to them I mean, that even they were reckoned in the Catholic Church; on this account, I have sent unto
;
thee a copy of one letter of our fellow-labourers in the ministry^ w^ho are of Palestine, that when it reaches thee, thou mayest know the fraud of the pretenders in this matter.
necessary for
have said before, it was Bishops who are in Syria; and immediately those of Palestine sent us a reply, having
For because they boasted,
as I
me
to write to the
coincided in^ the
may
learn occasion to peruse the letters of
judgment against them in the manner you from the copy. That thou mayest not have
all
the Bishops one after

is
the other,
I have sent thee
[only] one, which
of like
character with
the rest, in order that
from
it,
thou mayest
it is in
This Letter being introduced, (a. the Ms.) after the eleventh, with the remark at the end of it, that there is no twelfth; together with the exhortations concerning fasting contained in it; we can have little doubt that it
bears the same date as the eleventh, and may suppose that it was sent together with it. This point regarding the date is of importance in the identification of the names of the Bishops mentioned at the close of it. Serapion, to whom it is addressed, we may conelude to be the same of that name,
there are ^^^ ^" ^l^/ ^^"^^V^jf^"* the works of S. ^than as well a^ one Ar>us^ of death the of on the subjec This last is add. essed,2.pcx7r.c...a5eX^V he exkoX crvKKîrovpyv ^^ Ki/piy. tellowpression rendered in the ext Cl.t. ôn of labourer in the ministry
ou'" "î'"^^^^;> ^:?:!
P^^^^,*^^
cvKK.novn'is. ^^^^--^"^ ''r f,fof Letter is given nearly ,n the words to the preface Mr. Cureton, in his
^^^^^^^^
f
,
Syriac text.
^
c
trvWenovpyo
'fulfilled
who
was Bishop
of
Thmuis, and
to
whom
Qr, Cureton.
the
j^^nt judgment,
H 2
100
Neglect of the Lenten Fast a disgrace
to Christians,
I know also that when the purport of all of them. they are convicted in this matter, they will incur perfect odium at the hands of all men. And thus far concerning
know
the pretenders.
But
have farther deemed
it
highly necessary and very
urgent, to
make known
this to each one
for I have written that thou shouldest proclaim the fast of forty
to
your modesty
days to the brethren, and persuade them to fast; to the end

that, while all the
world
is
fasting, wê
who
are in
Egypt
should not become a laughing-stock, as the only people
who
it
do not do not
it
fast,
but take our pleasure in these days.

because the Letter
is
For
if wê
is
fast,
[only]
then read,
right that
we should take away
this
pretext also, and that
be read before the fast of forty
not
make
it is
daj^s, so that they may an excuse for neglect of fasting. Also, when read, they may be able to learn respecting the fast.
this
But, O, our beloved, whether in

disgrace that
this
way
or any other,
it is
exhort and teach them to fast forty days.
For
even a
when
all
the world does this, those alone
who
are in Egypt, instead of fasting, should find their pleasure.
For even I also, being grieved because men make a laughing-stock of us for this, have been constrained thus to write to thee. When thou, therefore, receivest the letters, and
hast read
return, our beloved, that I also
It.
(1
them and given the exhortation, write to me in may rejoice upon learning
it
But
have also thought
necessary to inform you of
d There is a similar notification of the appointment of fresh Bishops, appended to the nineteenth Letter. Theophilus, the predecessor of S. Cyril in the see of Alexandria, at the close of
similar ending to his third Paschal Letter. Indeed, some such form appears to have becomecustomary, whereby the ordaining Bishops notified to the
his first Paschal Letter, as translated
by b Jerome, imitates . Athanasius in this respect adopting almost his viry words. 5âlutate invicem in oscu o sancvo fealutant vos omnes qui
s^r hin^,
''; /r.sciatis
^' ^''
pro
"^^-^-ârio
beaH FH^^ ^"' ' ^";'"" ^"^mi. nt 'nT/T '''"' Lemnado omo H^ . 1^ "'
Sanctis
et
appointment of they ordained to any diocese. The Primate of Alexandria, as we know, had the sole privilege of ordaining all the suffragan Bishops, Probably the Paschal Letters, being sent annually, became, by degrees, th! ordinary channel of such communicathose
different districts the
whom
b te et Ecc'e n
bl oth
n p.
<
4 Ji.
: Vett Pat't'â ed P ;J^ 10.0. ;w^ ed. Pan.,
T-;-' "r'^^^'"^^ ^7'^'^' ll p''""

'^
'
J"^''^
^^,
'': '"
'fu" 1 here
is
^"^'l^ ^^ the case, as we have een, with two out of the three Letters fTheophilus, which are extant. Va'^^'"^ '^y'^ (Observat. in Socrat. H. E. ^'''' "" ^^ ^^'^ ôtanda est diligens ^^"^^^^^ sanctorum patrum, qui depositd ha^retico sacerdote, nomeii cath.lici
*^^^-
Names
of recenlly appointed Bishops with their dioceses. 101
the fact, that Bishops have succeeded those wlio have fallen
asleep.
In Tanis, in the
instead of
stead of Elias,
is
Theodoruse.
In Arsenoitis, Silvanus^ instead of Calosiris.
In Paralus,
is
Nemesion
is
Nonnus '.
is
In Bucolia''
Ileraclius.
In Tentyra, Andronicus
instead of Saprion^ his father.
episcopi qui in ejus
locum substitutus
Holy Eastern Church. Gen.

vol.
i.
fuerat, cunctis episcopis significant, ut scilicet sciant, a quo ecclesiasticas
p.
115, 116.
To
the
list
Introd. there
ad quem scribere debeant. Sed et quoties mortuis episcopis alii in eoruni locum t'ueiant ordilitteras accipere, et
nati, eorum nomina reliquis episcopis indicare consueverat ordinator, ut scirent ad quo? scribere, et a quibus pacificas literas accipere deberent, ut discimus ex Theopbili epistolis paschalibus. The Greek of what is rendered in the text, ' so that to these you may write, and from these receive the canonical Letters,' is, according to what we find in the passage of Socrates referred to above ; (which passage is an extract of a Letter of the Council of Antioch, on the subject of the deposition of Paul of Samosata, and the appointment of Domnus in his stead;) rovTOis ypdcpTjTf, Kal to. Trapa 0TV03S TovTCjv KavoviKO. Sex^JcTê ypa.jjifx.aT a (or, Tas KavoviKas iTnaroXas. Can. viii. Such Letters were Concil. Antioch.) called by the Latins, commiinicatorice
litterce.
given must be added the names of Bucolia, Stathma, the Eastern Garyathis, the Southern Garyathis. The mention of the last two would favour the supposition that there were also Bishoprics in the Western and the Northern Garyathis. The Synac of the word given in the text Elias' is
*
*SP |
to
N ^|.
This name
is
doubtless
be taken thus. There were two Egyptian Bishops of that name who subscribed their names at the Council
Prof. Larsow writes it Tanis is situate in Augustamnica Prima. Vid. Quatremere Me-
of Sardica.
'
Ilius,'
moires geogr. et histor. sur I'Egypte, torn. i. p. 284. &c. (L.) The word
'la.vis is
the
LXX.
rendering of ]r!i
in the various places

'
where
it is
found.
Silvanus was succeeded by Andreas, as we learn from the postscript to the nineteenth Letter.
g
The
epithet dp-qviKaX
was
also
The
Syiiac
is
*flOQJQJ, which
applied to them. Vid. Zonar. Observat. apud Bever. Synod, torn. i. p. 438. So in the quotation from Theophilus, given
iibove,
we
find
pacificas litteras.
Larsow writes Nunos. I tliink it is meant for Nonnus, w hich was the name of an Egyptian Bishop who was present Apol. contra at the Synod of Tyre.
Prof.
Tertullian makes mention of such Letters. De Prspscript. adv. Hseret. Communicatio pacis et apcap. 20. pellatio fraternitatis et contesseratio hospita'.itatis, quse jura non alia ratio
regit,
e
Ar.
^
torn-
i.
p.
154.
79.
diss'^rtation
Bucolia.
For a
on
quam ejusdem
sacramenti una
traditio.
In the Apologia contra Ar. Athan.
torn. i. p. 133. we have a list of ninety-four Egyptian Bishops, among others, who were present at the Coun. il of Sardica. As this was held A. D. 347. we might naturally expect to find among them some of the names of those mentioned above as recently appointed.
Op.
the situation of Bucolia, see the treatise by Quatremere, already referred to, In p. 2.33, he (torn. i. p. 224233.) writes; La contree de I'Elearchie ou des Bucolies, telle qu'elle nous a ete decrite p.ir les auteurs ancient, est, si je ne me ti ompe, parlaitement identique avec la province de Baschmour
peut etre
le
Baschmour
s'etendoit h
I'occident du bras de Damielte, le lontr des cotes de la mer, jusqu'au lac de
Bourlos.
Fabricius, in his Index Gto-
reference to this
list
has enabled
me
graphicus Episcopatuum orhis Cliristiani, mentions among the Egyptian

Bishoprics, ' ElearchiaJ, .-Egvpti secunda.'
in
to give, with a degree of certainty,
some
pruviticia
names which otherwi>e would have been more obscure, and which have been For a list mistaken by Prof. Larsow. of the Egyptian Bishoprics, the reader is referred to Neale's Hist, of the
'An Egyptian Bishop of the name of Saprion was amonja; tho-e as.sembled Apol. contra at the Synod of Tyre. Ar. tom. 1. p- lo4. . 70.
102 Names of recently appointed Bishops
tvith their dioceses.
In Thebais, Philon instead of Philon. In Maximianopolis, Herminus instead of Atras. In the lower Apollon is
in the place
Sarapion instead of Plution^. In Aphroditon, Serenus is In Rhinocoruron ', Salomon. of Theodorus. In Stathma, Arabion, and in Marmarica. In the eastern
In the Garyathis, Andragathius "^ in the place of Hierax. So that southern Garyathis, Quintus" instead of Nicon". to these you may write, and from these receive the canonical
Letters.
Salute one another with a holy kiss.
All the brethren
who
are with
me
salute you.
He
(Athan.) wrote this from
Rome.
There
is
no twelfth
Letter.
*>
Syr.
lO
^<^ \<^g^
"
Syr.
^CDQ^^J JQD. Larsow writes

There can
\re it is
In this word a Dolath is written in the Ms. instead of a Risch.

1 "'
this
little
word Kyanitos.
doubt that
Syr.
.cddA
.1^ ll
\<,
'
have
little
douht, that this is Jor Andragathius, as given in the test. One of the Egyptian Bishops at the Council of Sardica bore Larsow writes it Andragthis name.
thos.
Quintus, probably the same of that name who is enuraerated among those present at the Council of Sardica.
An Egyptian Bishop of that name had been present at the Synod of
Tyre.
LETTER
XIII
Coss. Marcellinus, Prohinus; Frcef. Longinus; Indict.
XIV.; A .D. 341.
Easter-day,
Dioclet. 57.
XIIL
Kal. Mali;
XXIV.
Pharmuthi;
^ra
J'X^Vm.
Even now, my
beloved brethren, I do not shrink from
notifying to you the saving feast % which occurs according to annual custom. For although, with afflictions and
sorrows, the opposers of Christ^ have oppressed you also
yet, God having comforted us by our mutual faith behold, I even write to you from Rome*^. Keeping the feast here with the brethren, still I also keep it with you in will and in spirit; for we send up prayers in common to God, Who hath granted lis not only to believe in Him, but also now to suffer for His sake. For, troubled as
together with us;

'^j
Phil. 1,29.
Vid. Letter x. p. 67. note e. The Arians (ot XP'^'^^^^'^X'^')' ^^^* Letter x. p. 75. note n. and p. I'd.
*
''
to Italy,
life
and came to Eome. In the Athanasius, prefixed to the Benedictine edition, we read, (p. xxxix.)
of
note
z.
Eo anno
lemnitas
Aprilis
;
(341.) incidit
in
Paschatis so-
that faith which we hold in common. Conf. Rom. i. 12. d S. Athan. had been obliged to
By
diem
decimam
nonam
leave
Alexandria some time before, havina: fled from the violence of Gregory the Cappadocian, on which occasion he left the city (according to the Index on the twentythird of Phamenoth (Mar. 19.). Gregory, immediately upon being constituted Bishop of Alexandria, became conspicuous by his of violence. acts S. Athan. after his withdrawal from Alexandria, remained for a short time at no great distance from the city, though it is uncertain where. It was during this period that he wrote the Encyclical Letter to the Bishops, against the illegal intrusion of Gregory
(A.D. 339.)
profectum arbitramurque Athanasium postremis hujus mensis diebus, mense JNIaio ad Italiae orae This Letter would, howappuli.^se. ever, favour the opinion tliat he reached Rome earlier than May. Tn the Index it is stated expressly tliat Gregory sent no Paschal Letter either for this year, or for those immediately preceding and In 340, his acts of tyranny following. and oppression left him no leisure. In this, and the following year, his illness is there stated as the preventing cause. Nor did this Pope write any Festal Letter even this year, (341,) the com'
mencement
in
ill
of his illness taking place
it.'
in
Because Gregory was severely t'le city, (A.D. 342,) the Pope
'
into his see.
He
afterwards took ship
was unable
to
send [any Letter].'
104
Heretical persecufio?is of the Church.
Letter we are, because

^^^^
- write,
we
are so far from you,
He moves
us to
that by a letter provoke one another to good^. For, indeed, numerous afflictions and bitter persecutions directed against the Church have been against us. For heretics, depraved in
their mind, untried in the faith, rising against the truth,
we might comfort ourselves, and
violently persecute the Cliurch

are scourged,
is
still
and of the brethren, some

;
and others torn asunder by the rack and, more hard, the ill-treatment reaches even to the Bishops. Nevertheless, it is not becoming, on this So far from account, that we should neglect the feast. neglecting the commemoration of it, even for a time, we should the rather bear it in remembrance. Now such things as seasons for feasts are not thought of by
what
the unbelievers, because they spend all their lives in revelling
and
follies;
and the
feasts that obtain
occasion of grief rather than of joy.
among them are an But to us in this

For such things
as
present
[to
life
they are especially an uninterrupted^ passage
heaven]
it is
indeed our season.
these serve for exercise and trial, so that, having approved
ourselves zealous and chosen servants of Christ,

Job 7,1.
we may be
fellow-heirs with the saints.
world
is
a trial
to
are proved in this
The whole men upon the earth. Nevertheless, they world by afflictions, labours, and sorrows,
For thus Job:
Jer. 17, 10.
to the end that each one also may receive of God such reward as is meet for him; as He saith by the prophet, / am the Lord, Who trieth the hearts, and searcheth the reins,
give to every one according to his ways. But he does not know the things of a man on his being tried for He knows them all before they come to pass but because He
to
first
;
:
Jer.20,
12.
good and philanthropic, He distributes to each a due reward according to his works, so that every man may exclaim, Righteous is the judgment of God As the prophet saith again. The Lord trieth justice, and understandeth the
is
!
reins.
And
further, for this cause
He
trieth each one of us,
'
Conf Heb.x. 24
'Provoke unto
is
love and to good works.' Prof. Larsow has translated this passage erroneously, through an oversight with
'resnect to the
the rendering of verse quoted,

r\
^
ei's
7rapo|u(r/.br in the
Syr.
ÔOl JJ? the
rendering of
word vlr^l
lo'CLt^lD ~ V;^
>\
KêM^c^SterTos in Lttter v.
p.
Vid. note
i,
39.
Chrhtians
either that to those
Ir'ied for their

it
onn good.
10-3
who know
not, our virtue ir.ay be A.D. 341.

:
by means respecting Job; Thwkest thou

discovered
teous ?
of the trials
hud upon us
I
as
was
said
'I'l^^^^-"^' vers.)
that
ivas revealed to ^^^^^
be seen righfor any other cause, than that thou shouldest
Or
that,
when men come
to a sense of their deeds,
they
may know
the temper of them, and
may
therefore
stedfast in the either repent of their wickedness, or remain

faith.
Now
the blessed Paul,
when troubled by
afflictions,
and persecutions, and hunger and
thirst, in every thing ivas li.m.s.a?.
Through us. a conqueror, through Jesus Christ, Who loved and believing yet, body; suffering, he was weak indeed in made was strength his hoping, he was strong in spirit, and
I
perfect in weakness.
But
the other saints also,
who had
a like confidence in
1,21.
with gladness; as God, accepted a probation^ such the Psalmist, Job said. Blessed be the name of the Lord. But and my reins my Lord, and try me: 'prove Search me,
as this
heart.
J-^-
rrov.-26,2.
For
;
since,
when
the strength
is
proved,
it
convinceth
advantage
therefore they, perceiving the purity and the the foolish back resulting from the divine fire, did not draw
rather received a character no injury at all from the things which appearing more bright, like gold from the
in trials^'like these. from them, suffering
But they
>
luippened, but
firei;
as
he
said,
Thou hast tried season; Thou hast proved me, and

I
who was tried by such exercise as this; my heart; Thou hast visited me in the nighthast not
V.
ir, 3.
found iniquity
in
me
m But, on the other and eating than more nothing actions, so that they know soon They danger''. as trials chinking and dying, account
The words
here, and in the follow'
so that
my mouth
shall not speak of the works of men. their hand, those who are lawless
Xa.>,
.^^ "^
^
Kai ,.
îH<r^v
iXa^por^.v^
I.
vit
6:c. are all

'
.g lines, rendered P-h^4]-l from the root

'
'P--'
tenta-
JOS
;"
JJ'
^^.o... .aea.p6,..o.
to
^,'^s^,ra
idea ot p-obavit,' and convey the
There appears
he an error
in the
^ciAAt?
106
The martyrs perfected hy

that,
their sufferings.
Letter stumble at them J, so

XIII.
being untried in the faith, they
are given over to a reprobate mind, and do those things
which are not seemly.

2 Cor. 12,
10.
Therefore the blessed Paul, when urging us to such exercises as these, and having before measured himself by them, says, Therefore I take pleasure
infirmities.
lTim.4,r in afflictions^ in unto godliness.
And
again.
Exercise thyself
For since he knew the persecutions that accompanied those who chose to live in godliness, he wished his disciples to meditate beforehand on the difficulties connected with godliness
affliction arise,
;
that
when
trials
should come, and
they might be able to bear them easily, as having been exercised in these things. For in those things wherewith a man has been conversant in mind, there is a
hidden joy which he ordinarily experiences. In this way, the blessed martyrs, since they were first conversant wîth trials, were quickly perfected in Christ '^, not at all regardPs. 49, 11
ing the injury of the body, while they contemplated the expected rest. But all those who call their lands hy their own names, and have wood, and hay, and stubble ^ in
their
Rom.
5, 3
thoughts; such as these, since they are strangers to troubles, are aliens from the kingdom of heaven . Had they, however,j known that tribulation worketh patience, and patience experience,
Cor. 9,
27.
and experience hope, and hope maketh not ashamed, they would have exercised themselves, after the example o] Paul, who said, I keep under my body and bring it inti
Syr.
^-A;* ÔOlTi
stumble
at them.' 1 thiuk the woid here used is the translation of the Greek Trra^cu, wliich it represents in James ii, 10.'
and iii. 2. Trials are looked upon by the righteous, as sent upon them by God, to refine and purity them. By the wicked, on the contrary, they are regarded as dangerous; as obstacles in the way. They stumble against them for a time; then emerge from
a notel as given above, is' obvious, and the sense consecutive. Two difff rent characters are described the martyrs and others, who sufi'er tribulation for the kingdom of heaven, are contrasted with those who seek all
in
Saints, which he finds in which he draws attention
it,
and
tc,
The
translation,
their
enjoyment
in this life,
occupying
them worse than they were

"'
before.
The
^
their thoughts with nothing better than wood, and hay, and stubble, and ' calling their lands after their own names.'
had advanced them

fection.
"
previous trials of the martyrs to Christian per. Conf. Col. i. 28. rdxîop eV
iii.
The
plural
form
lAlj]
<
lands,'
is
worthy of notice.
translation
Lift
XpicTTCf 'ItjctoC.
Couf. 1 Cor.
Prof.
12.
It is the Peschito of xcipas in John iv. 35.
Larsow has entirely mistaken this passage. It does not contain the slightest allusion to the i/ivocafion of
V^, Ihe
'"'
up your eyes, and look upon the ^"^ again, in Jame^' v. 14. hire of the labourers, who have
reaped
down
yoxxv fields:
Temporal
subjection, lest
afflictions
and eternal glory.
107
when I have preached to others, I myself should ^^-p^^ ^"'^>''^'But they would easily have borne the he a castaivay. from time to afflictions which were brought upon them to by listened been had admonition prophetic time, if the in his yoke Thy up take to man a good for them, It is
because he youth; he shall sit alone and shall be silent, his cheek to him give will He him. upon yoke taken Thy Because who smiteth him ; he ivill be filed with reproaches. lie afflicteth, when ever; for a>cay cast for the Lord does not
hath
He
is
gracious, according
to
the
multitude of His tender
mercies^'.
For
stripes,
if all these
things should proceed from the enemies,
they shall avail nothing since from them we God; of mercies a-ainst the tender things, but God temporal being they shall quickly recover, tender mercies His out pouring being always gracious, my beloved Therefore, [Him]. on those who please but fix thmgs, temporal at look brethren, we should not
insults,
reproaches, yet
eternal. Though affliction our attention on those which are though insult and perend; may come, it will have an the hope which is in to s-ecution, yet are they nothing trifling compared with are For all present matters reserve
those
of which are future; the sufferings the hope that with compared time not being worthy to be the kingdom? with compared For what can be is to come^ all we could is what Or life ? or what is like to everlasting yonder. inherit shall we give here, compared with what
this
present
For we are
fore
it is
consider afflictions and not right, n.y beloved, to are laid up for us because persecutions, but the hopes which
.
heirs of
God, and joint-heirs with Christ.
ihere-
Ro-
8.
of persecutions.
may
Lssachar desires that g.,. persuade, as the Scripture saith, heritages; and when he widchis good, resting between the
Now
to this
the patriarch even the example of Tssachar,

..,
thi.
first V Serapion quote, the hK./s/>..ô/a passage of Scripture in

.c in praise of the asce
part of
'''^^'J'^'^}^\y,;, "Cent. Kom.

17.
h.
Cor.
i.
aU Monadw.s,
Hfe
Via. A.
Mai. Spicileg. Rom.
108
The example of
Tssacliar
proposed for imitation.
Letter satv that the rest was good, and the land fertile', he bowed his ^^"- shoulder to laboiir, and became a husbandman. Being consumed by divine love, like the spouse in the Canticles, he
which is profitable; mind was captivated not by the old alone, but by both the heritages. And further, like one expanding his win2-s% he beheld the rest which is in heaven, w^hile [he looked upon] the earth as full of good deeds rather, in since that is always new, and never truth, the heavenly grows old. For this earth passes away, as the Lord said
collected from the holy Scriptures that
for his
but that which
is
ready to receive the saints
is
immortal.
Now when
fully
Issachar, the patriarch, his
saw these
things,
he joyhis
made
boast of afflictions and
toils,
bowing
shoulders that he might labour.
And
he did not contend
with those who smote him, neither was he disturbed by insults; but like a man triumphing the more by these things,
and the more earnestly tilling his land, he received profit from it. The Word, indeed, scattered the seed, but he watchfully cultivated it, so that it brought forth fruit, even
a hundred-fold.
Now
that
what
is this,
my
beloved, but that
we
also,
when
;
the
and be discouraged, but should the rather press after the crown of the high
afflictions
enemies are set against us, should glory in
when we
are persecuted, wê should not
V
''
^ ^<*
1*1
?
P^>I
Larsow transwords by
'
lates the last of these
hea-
venly,' stating in a nore that the context requires it. But I think it better to
^ take the root
.
,,
Kr\^ as^,
J and
to
consider
-1
an exact translation of the iriW of the LXX. vers. This will not be opposed to the context. The primary and literal translation may be adhered to, without affecting the more hidden and spiritual explanation. Jarchi translates the passage figuratively of Issachar being strong to bear the yoke of the law. The Jerusalem Targum thus paraphrases the verse. And he saw the rest of the world to come, that It was good, and the portion of the land of Israel, that it was pleasant; thereIt
'
*" '^ comment of S. Athan. on the passage. The patriarch looked upon th's world as the present portion assigned him by God; he duly estimated the blessings connected with it, notwithstanding its trials and afflictions; ^^^ he therefore willingly and cheer' fuUy acquiesced in his lot. Bui he looked forward to another and better heritage to be enjoyed hereafter, and it was the prospect of this especially, that was his stay and support. The literal explanation of resting between the heritages must be sought in the particular tract of land in which the
tribe
s
was
situated.
he inclined his shoulders to work the law and hi^s brethren brought unto him. xhis paraphrase appears to me in substance very similar
fore
in
gitts
Conf. S. Au^. Enarratio in Psalmum ciii. 13. (tom. iv. p. 1139. ed. Ben.) Pennte ergo animarum virtutes, bona opera, recte facta. Quisquis
Deum et proxiraum, animam habet pennatam, liberis alls, sancto amore volantem ad Dominum.
dilexerit
Sufferingsfor the truth should unite us more closely to God. lOi)

calling' in Christ Jesus our
Lord? and
that being insulted, A.l).
34i.
we should not be
disturbed, but should give our check to
the sniiter, and even bow the shoulder ? For the lovers of pleasure and the lovers of enmity are tried, as saith the blessed Apostle James, ivhen they are draivii away by their
I
J mnvs
*
],
own
I
lusts
and
enticed.
for the truth, and that

1
knowing that we suller those who deny the Lord smile and
But
let us,
persecute us, count
it
all joy,
my
brethren, according to the J:ime8l,2.
words of James, when we fall into trials of various temptqtians, knowing that the trial of our faith world th patience. Let us even keep the feast with rejoicing, my brethren, knowing that our salvation is reserved in the time of affliction. For our Saviour did not redeem us by ease; but He
abolished death by suffering for us.
And
respecting this,
Jo'' JG,
'
He
intimated to us before, saying. In the world ye shall have
tribulation.
But He
did not say this to every man, but to
who diligently and faithfully perform good service to Him, knowing beforehand, that they should be persecuted ^ho would live godly to Him. But evil-doers and deceivers 2 If will wax ivorse and tcorse, deceiving and being deceived.
those
therefore, like the expounders of dreams and false prophets,
Tim.
:;,
who
professed to give signs, these ignorant men, in the same
manner, being drunk, not with wine, but with their own wickedness, make a profession of priesthood, and glory in
their threats, believe
them not
but since we are
tried, let
For us humble ourselves, not being drawn away by them. shall there saying. Closes, so God warned His people by If rise np among you a prophet, or a dreamer of dreams, and shall give signs and tokens, and the sign or the token shall come to pass irhich he spake to thee, saying. Let us go and serve strange gods, which ye have not known; ye shall not
hearken unto the ivords of that prophet or that dreamer of dreams. For the Lord your God trieth you, that Jle may know whether you will love the Lord your God with all yrur
De.itJ.i.i.
So we, when we are tried by these things, will not But let us also separate ourselves from the love of God.
heart.
now keep
the feast,
my
beloved, not as introducing a day of

P'-j'-
as
tSvr.lAa-r^'callin./ not Prof. Larsow translates it.
'city,-
-'
'^-
"^^
^^"^^'''^
^''^
""^
Lout.
110
Conclusion,
Letter suffering, but of joy in Christ, by Whom we are fed every XTII. Let us be mindful of Him Who was sacrificed in the ^jay. days of the Passover for we celebrate this, because Christ
;
He Who once brought His the Passover was sacrificed. now abolished death, and hath and Egypt, of people out
him
had the power of death, that is, the devil, will also now turn him to shame, and again grant aid to those who are troubled, and cry unto God day and night. We begin the fast of forty days on the thirteenth of Phamenoth (9 Mar.), and the holy week of Easter on the eighteenth of Pharmuthi (Apr. 13.); and having ceased on the seventh day, being the twenty-third (Apr. 18.), and the first of the great week having dawned on the twenty -fourth of the same month Pharmuthi (Apr. 19.), let us reckon from
that
it till
Pentecost.
And
at all times let us sing praises, call-
ing on Christ, being delivered from our enemies Jesus our Lord, through
by Christ
Whom
to the Father
be glory and
dominion for ever and ever. Amen. Greet one another with a holy kiss. All those who are I pray, my beloved brethren, here with me salute you. that ye may have health in the Lord.
He
(Athanasius) wrote
this
also
from Rome.
Here
endeth the thirteenth Letter.
LETTER
XIV.
Coss.
Augustus Constantius III., Const ans II.; same Longinus ; Indict. XV.; Easter-day III. XVI. Pharmuthi; jEra Dioclet. 58.
Prcef. fhe
A..
D. 342.
Id. Apr.;
'
faster-day
onApr.ii.
The
the
gladness of our feast,

fails
my
brethren,
is
always near at
hand, and never
For on our behalf; even our Lord Jesus Christ, Who, having promised that His habitation with us should be perpetual, in virtue thereof cried, saying, Lo, I am with you all the days, [even to the ^^âtt. ^^* end'\ of the world. For as He is the Shepherd, and the High Priest, and the Way and the Door, and every thing
those
is
who wish
to celebrate it^
Word
is
near,
Who
all things
28,
He has been revealed to us as the and the holyday, according to the blessed Apostle; Our Passover, Christ, is sacrifced. He also was waited for; He, too, caused a light to shine at the prayer of the Psalmist, who said, [Thou arf] my joy ; deliver me from those who surround me; this being indeed true rejoicing, this being a
at once to us, so further,
feast,
Cor. 6, 7.
P^-Si,
7.
true feast, even deliverance from wickedness, whereto a
man
attains
by altogether adopting an upright conversation,
and by his mind being bent on pious obedience towards God^. For thus also the saints all their lives long, were
like
men
rejoicing at a feast.
One found
rest in praying to
^r*
God,
as blessed David,
who
rose in the night, not once but

for songs of praise,
^^^'
seven times.
Another was celebrated
< * Conf. Letter v. p. 38. For the grace of the feast is not limited to one time, nor does its splendid brilliancy but it is always near, suffer an eclipse enlightening the conscience of those
;
Conf. Letter iii. p. 23. * For what is the feast, but the service of tlie And what is that service, but prolonged prayer to God, and unceasing thanksgiving?'
else
soul ?
who
earnestly desire
it.'
112
Christ our guide to the Feast.
Letter as the great Moses,

E^^d
who
sang a song of praise for the victory
1T~
Others performed worship with unceasing cheerfuhiess, like the great Samuel and the blessed Elijah who have ceased from their perfect
^^^'
;
Pharaoh, and those task-masters.
conversation, and
now keep
in their former instruction,
the feast in heaven, and rejoice which was by emblems, and out
of types understand the truth.
But what
sprinklings shall
?
celebrate the feast
Who
we
but
haste to this festival ?
we now emj^loy, while we then will thus be our guide, as None can do this, my beloved,
the
Him Whom
ye will name with me, even our Lord

said,
John 14,6. Jesus Christ,
Who
/ am
Way.
For
it is
He Who,
John 1,29. according to the blessed John, taketh
away
the sin of the
world.
Jer. G, 16.
He
also purifies
our souls, as Jeremiah the prophet
ways and see, and enand look which is the good path, and ye shall find in it cleansing for your souls. Of old time, the blood of the he-goats and the ashes of a heifer, sprinkled upon those who were unclean, were adapted only to purify the flesh but now, through the grace of God the Word, every
quire,
;
says in a certain place. Stand in the
man
Following Him, we may, even which is above, meditate beforehand on the feast which is eternal as also,'
here, as on the threshold of the Jerusalem
;
is
thoroughly cleansed.
the
^^la.k 10,
when they together followed the Saviour, Who was their Leader, have now become teachers of a like readiness of disposition, saying, Behold, we have
Apostles,
blessed
Exod.
19,
left all, and followed Thee. For the following of the Lord, and the feast which is of the Lord, is not accomplished by words only, but by deeds, every enactment of laws and commands involving a distinct performance. For as the great Moses, when administering the holy laws, exacted a promise from the people, respecting the practice
so that having promised, they
Exod.
12,
liars thus also, the celebration of the feast of the Passoverc moves no question, and demands no reply but when the word is given, the obedience of it follows for He saith. And the children of Israel shall keep the Passover mtendmg that there should be a ready peribrmance of the
:
be accused as
of them might not neglect them, and

;
The O
in
]ja^2))0
should probablj be omitted.
The typical character of
the Jewish Passover.

itself,
113
A^
commandment, while
the
thing
at the
same time,
these
842.
But should be rendered more easy'^ matters, I have confidence in your wisdom, and your docSuch points as these have been touched upon trinal care.
respecting
by
to
us often and in various Letters.
But now, which
is
above
all
things most necessary, I wisli
remind you, and myself with you, how that the command would have us not come to the Paschal feast profimely and but with sacramental and doctrinal without preparation as indeed we learn from rites, and prescribed observances
;
;
man tvho is of another nation, or Exo.L the historical account, Jiought ivith money, or uncircumcised, shall not eat the Passover.
12,
Neither should it be eaten in any house^; but He inasmuch as before we it to be done in haste groaned and were made sad by the bondage to Pharaoh,
commands
and the commands of the task-masters.
For when,
in former
were time, the children of Israel acted in this way, they tliat (the type) For type. the receive to worthy counted
had respect to this feast, nor was the feast now introduced on account of the type. As also the Word of God, when desire I have desirous of this, said to His disciples, With
desired to eat this Passover with you. as it is, is a wonderful one; for a
as for a
Luke 32,
The account, given us
man might
have seen^
and going out with them equipped These tlungs bread. unleavened and sandals, staves, and were typical. and shadows, in were, it as before, took place Image the of the invius, unto nigh is But now, the Truth Who, Light; true the Christ, Jesus Lord sihle God^, our
show
or a dance,
Col.
1,
la.
d The argument appears to be this, Moses, as we read in Exodus, ch. xix. of V. 3-7. heard from God the terms tie covenant He would make with the
lated
'
in
any part
of the house.'
But
children of Israel, obedience to all that God should command being imposed on them. Moses repeated these words obeto the Israelites, who promised
dience:
All that the Lord hath spoken the will we do.' (V. 8.) ,-Â; that promulgation ot the law takes place. The command to keep the Passover is renewed. (Levit.iv. 9.) The Israelites were therefore bound to keep it, as well
'
g.ven above appears to be required by the reference. Conf. Letter v. 'In one house f^^" - .ê p. 47 Catholic Church, eating the PassoNer
what
is
of the Lord. ,, ,, ,u^ translation *,^n^ltion ' I have g.ven this as the
of ll>- not |J>*
,.
^j^^^^
in
^^^^
tlie
The word is rather Ms. but it may be

this pas-
^^^^^^ ^^^
^
'
^^^^^^ ^^^^^
^^^^
^
in virtue of their promise, as duty of obedience to God.

e
by
their
of God.' translation of ^^ q^^- ^^5 a^^^ôty, (Col. i. 6.) be seen, but ^^^^^ ^^^ ^,^^^_^^^ ^^^^^^
Larsow translates -^^ invisible imnge

-^
'
j^
^^^^,x^
the
The
Syriac
is
herelA^^ OC^li^
Son, bath Christ His Onlv-begotten i. 18. manifested Him.' Conf. John
which would be more correctly trans-
114
Christ's sufferings the source of our blessings.

stafF,
is
Letter instead of a
' bread,
is
Jôhn
ic,,
John
7,
3,
.
// any man
waters befall us again even there the Lord will appear to us, imparting to us of His sweetness, and His life-giving fountain, saying,
thirst, let
our sceptre; instead of unleavened came down from heaven Who instead of sandals, hath furnished us with the preparation of the Gospel; and Who, to speak briefly, by all these hath guided us to His Father. And if enemies afflict us, through persecution. He again, in the place of Moses, will encourage with more than the words of that man, sayinoBe of good cheer; I have overcome the wicked one^. And If also, after we have passed over the Red sea, heat should again vex us, or some bitterness of the
the bread which
;
Why
fo
therefore do
all
come not with

trustu.g that
us,
it
Me, and drink. and why do we delay, and eagerness and diligence to the feast
to
him come
we
tarry,
and
vvas
that He changed our suiFerings for His happiness. For,'êin. liTe He died that He might make us alive; beinc the Word H^
hungered and thirsted for us, though nourishes and gives us to drink of His saving giftst this is His gloiy, this the miracle of His divinify,
^ ho
indeed
Jesus who calleth us ? is all things laden in ten thousand ways for our salvation
is
Who
He
For
Loid,
Who
ca,e
down
i the
end of the ages', pro-
.^ XMx<.,,
and
in oh. ,7,
9
a",";
-A.fa ri.
i^...,
Heb
'
7^ C
via,.
'<
^- """IT V^J' L^^.^t^r '^"^^'^-^ j^fxiu eu trom memory. Also Qal '^^^' Conf. S. Athan. in ^^vpccfia rov OmnJ. yp6uor,^ % '^' ^>hi .a..a.n.. e. . ..^^'^Z '^' fhftLt
cl>.He .he ,n,ati' ,
'
have 'be?
Illur^
''^
^T^Z
Christ tJiesum
and substance ofthe Old Testament prophecies. 15

1
claimed a different day, not

the law, far from
as
it but
that
He
though He woiikl abolish A.D. should establish the law,

is
:m2.
and be the end of the law.

to every
For
Christ
the
;
end of the law Kom.
10,1.
one that helieveih in righteousness
as the blessed Rom. 3, 31.

:
Paul
saith,
Do
ive
make
void the law by faith ? by no means
we rather
establish the law.
who were wondering they said to tlie Pharisees, No man ever thus spake. What was it then tliat astonished those officers, or what was it whicli so ailected the men as to make them marvel ? It was nothing but tlie boldness and authority' of our Saviour. For on former occasions of their applying to the prophetical writings, and
these things astonished even the officers
so that
Now
sent
by the Jews,
Jolm
7, 46.
those skilled in the law, they perceived that they referred
Moses, prophet will the Lord raise up unto you o/Deut. your brethren, like unto me; to him hearken in all that he
for instance,
those
who
applied, not to themselves, but elsewhere.
IH,
commands you. Isaiah again, Behold, a virgin shall conceive and bear a Son, and ye shall call his name Emmanuel ^^\ By
others
also,
!>
7,
u.
prophecies were uttered
diffi^rently,
and
in
various ways, concerning the Lord.
But by
the Lord, of
;
Himself, and of no other, were these things prophesied to Himself He limited them all, saying, If any man thirst, let him come to Me not to any other person, but to Me. A man may indeed hear of those concerning My coming; l)ut he must not henceforth drink from others, but from Me. Therefore let us also, when we come to the feast, no hunger
Jolmr,:??.
come
to
as to old
common
shadows, for they are accomplished neither as feasts but let us hasten as to the Lord, Who is
; ;
Himself the
feast", not looking
upon
it
as an
indulgence and
For delight of the belly, but as a manifestation of virtue. utter and greediness, the feasts of the heathen are full of
indolence, since they consider they celebrate a feast
when
pensation came to an end wben Christ The Christian religion was appeared. the closing of the Jewish ceconomv, and therefore S. Paul speaks of Christians as those i(p' oU to tAtj rwv alwvwv KUTrivT-nae. 1 Cor. x. II. Tra/Jpjcrj'a koI avdeyTla Syr.
J
" These two texts are also quoted

together
in
Orat.
i.
contra Ar. tom.
i.
p. 3<3.i. . 64. " 'Christ
our passover.'
apparently
The
Svr.
for
,Â-Z"|
A
is
an error
-iCJlOA^f
-2
O-^)-
;;
116
Christians to vie with each other in holiness,
Lftter they are idle"; and they then work the works of perdition when they feast. Our feasts, on the contrary, are the
scenes of virtuous exercises, and the practice of temperance

Zeeh. 8,
word testifies in a certain place, saying, The fast of the fourth, and the fast of the ffth, and the fast of the seventh, and the fast of the tenth \mont}i\, shall he to the house of Judah for gladness, and rejoicing, and for pleasant
as also the prophetic feasts.
Since therefore this occasion for exercise

pointed, and such a day as this
voice gone forth
diligence to this
to
is
is
before ap-
come, and the prophetic

feast,
celebrate
the
let
us give
all
good proclamation, and
like those
who
are
opposed to each other in the race course, vie with each other in observing the purity of the fast? by watchfulness
;
by practice in the Scriptures by distributing to the poor, and by reconciliation with our enemies. Let us bind up those who are scattered abroad banish pride and instead thereof put on lowliness of mind, being at peace with all men, and urging the brethren to love. Thus also the blessed Paul was often engaged in fastings and watchings, and was willing to be accursed for his brethren. Also,
in prayers
; ; ;
again, the blessed David, having

Psa
7,-'.
humbled himself by
God,
if
fastings,
this,
used boldness, saying,

if there
is
O Lord my
in
have done
my hands, if I have repaid those who dealt evil with me, then may I fall from my enemies as a vain man. Acting thus, we shall conquer death; and receive an earnest
any iniquity
of the
kingdom of heaven.
N. T. where the word occurs, viz. 2 Corinth, i. 22. and 2 Corinth v 5 the word is applied to the Holy Ghost!
ThewordsofTheodoreton 2
22. are
these.
Conf.
feast IS not
splendour
of
Letter vii. p. 57' The an indulgence in food, nor clothing, nor days of
.
v P Conf. J Connth. ix. 24-27. Syr. , ^v (TTaSi^. J he exhortation is, to be as ready to celebrate the feast, when the d.Tuie command is given, as were he runners in the races to start when
Tn'c^r^
Corinth,
i.
koX rr,s ylôs ^|/cocr6v,
ebs ^Ss ^ypi<rc, rov irava-yiov TrêâTos <T<bpa.

'O
oUv riva
koba^chiâTciu
^,,xx6vtwu ayadiiu Scpwdêuo, rairvu " 5,^ .^^ 7^ ^'^^ ^^. ^^7, ^^,
with each other in proper y keeping: t, as the runners strove to surpass each other in ^peed q Syr.'ApPafiû. Vid. note to Letter vi. p. .50. Conf. Eph. i. 13, that holy Spirit of promise, which is the earnest i^^f>aficou) of oir inheritIn both the other places in the ance.
->,.flo.
Vj'' ^^'^^
''" "/^y "'*' ^'^ /*^ '' ov Z ^^^ ^Ppo-^^Jf ^^^Kp6u r. ^^pos
'
'^'"^
TrauT6s.
Vide
Suicer. Thes.
.^^^'
'
14
'
\.^,' 'Ll't^"'^-.' ^rrham Spiritus 't' Sancti.' 1. e. prsesenfelicitatis animum his in terris
^^^
?T^ ""buere
*^^''*
tanquam arrha futura^ ^retschneider.
felici-
Conclusion.
117
A. P. 342.
We
muthi (April
begin the holy Easter feast on the tenth of Phar5.), desisting from the holy fasts on the
fifteenth of the
evening of the seventh day.
same month Pharmuthi (April 10.), on the And let us keep the holy feast on the sixteenth of the same month Pharmuthi (April 11.) adding one by one [the days] till the holy Pentecost, passing on to which, as through a succession of feasts, let us keep
the festival to the Spirit,
Christ, through
Who
is
always near us, in Jesus
and with Whom to the Father be Amen. glory and dominion for ever and ever.
Whom
The
fifteenth
and sixteenth are wanting.
LETTER
XVII.
i^^J!i^
Easter-(Jav on Apiil 1\ 7
Coss. Amantius, Alhinus; Prcef, Nestorius of
Gaza; IndicL
III, ; Easter-day, VII. Id. Apr, ; 19; jEra Dioclet, 61.
XII PharmutU; Moon
andria,
respecting Easter, beloved; that you also may notify the same to the districts of those who are at a distance, as is usual. Therefore after this present festival, I ,ean this which is on the twentieth of the month Pharmuthi, the first of the Paschal week ensuing will be on the vii Id. April; or, according to the Alexandrians, on the twelfth of Pharmuthi. Give therefore notice in all those districts, that the first day of the Paschal week is on the vii Id. April, on the twelfth of Pharmuthi according to the Alexandrian reckoning. That ye may be in health in Christ, I pray, my beloved brethren.
to the Presbyters and Deacons of Alexand the beloved brethren in Christ, greeting. According to custom, I give you notice
Athanasius,
my
i^ô'^::'l':r^^^^^ thltS.Atbargat^^^^^ at Easter A. V>. 344, upon Easter was to be obse vedTn 3^5 and not immediately after the .up^ph' ing Epiphany, as ^CaSan aierts In" have been the custom of the PatHarch
this Letter),
-
^Z''
'
'Agam,.,-
beloved,
is
Easter
^^'^^^^
ST! l^
iTl
"' tl ^T^l .^^'^^V^
^^'^"T*; "^^ he\oê^, has God ,^T ^^T"'

'" *^^ .^^"^" ^^ '^^ ^^ ^^hould not be ^ "PPO^îng that some of the
first
'^^-
^^'
of Alexandria. (Cass an cap. i. Edit. Lugdun
(^.1
The same
Paschal notice was l^rvedVith regard to the next Letter

vious
find
1606 n 3fi4 ^ period for forwa'rd^n. tV

In nrl
instance, the places ""^T '^'l Tl' ^""^"' ^"^^ ^^'^' "71-^'' '^''} '''^^^ alterations, and the
at
7"? P!^^^^^, ^^^^' '" the f delivered as homilies,
Epistles,
we
not
unfrpn^.p^H
P^^*^-^^"' !f ^^ f .^^^^'^'"^'"^ ^'''''' *^ *^^ ^^"" '^t ''^'^'' Ho^'e^'e'-, we know that,
in
course of celebration, at the tImeThev were written. Thus' the secon'f com!
reference'made to Easter^"
fn pT'T'T
,wTh V*^f o' ^V^Lrttlrlv^'
^ *^^ ^''^^^les of the "'""^ P'""^ f^-" ^'''^^'^-
^7' '''"''
LETTER
XVIII,
Coss.
Constantias
IK,
Constans III.,-
Pr<^f-
Nestorius
K.r>3i^,^
Indict.
PharmutM; IV.; Easter-day HI. Kal. Apr.; IF.
E-'-^lfy
3Ioon 21;
^ra
Dioclet. 62.
of Alexthe Presbyters and Deacons greeting. Lord, the in andria, brethren beloved that ye have well, dearly beloved brethren,
Athanasius,
to
Ye
have done
those holy Easter given the customary notice of the exactness. your acknowledged and districts; for I have seen notice, that, when By other letters I have also given you the next. concerning know may this year is finished, ye the same write to necessary it
Yet now
I have
thought
ye may also write with things that, since ye are exact, of this feast, which conclusion Therefore, after the care of the month twelfth the termination, on
is
now
iii
Pharmuthi, which
the
Apr.a, Eastei-day is on according t^ Pharmuthi, Kal. April; the fourth of

is
at its
on the
vii Id.
therefore the feast is finished, the Alexandrians. When e^rly districts, according to the .ive notice again in these Kal. in the on is week Paschal custom, thus: The first of the the to according Pharmuthi, April, which is the fourth of concernhesitate man Jexandrian reckoning. And let no saying. It is let any one contend, in.^ the day; neither twenty-seventh the held on requisite that Easter should be was discussed in the holy it for Phamenoth; of the month
The number
vii is
omitted in the Ms-
1^0
LErTF,
It
Dispute
'',
ivltk 7\'spect to the

all
time for observiny Eaafer.
Synod
for the
XVIII.
and
there settled^
it is
I say then that
it to be on the iii Kal. April. on the fourth of the month Pharmuthi;
week before
this is
much
too early
'^.
Therefore
let
there be no dispute, but let us act as becometh us.
For I
have thus written to the Romans

it
also.
it is
has been notified to you, that

fourth
Give notice then as on the iii Kal. April
the
of Pharmuthi, according to the Alexandrian

in the
reckoning.
That ye may have health

beloved brethren.
Lord, I pray,
my
dearly
This could not have been the Synod of Sardica, as Larsow states in a note, misled by an error in the index prefixed to the Letters. The Synod of
*
.CDolola
affirms.'
VÂiDj
Âs
Paul
Sardica was not held till the following year, (A.D. 347.) In the index (Letter XV.) it is said, that the Council of Sardica was held in that year, (A.D. 343.) and published directions with respect to the time of Easter. The translator of the Letters appears to have confused between the Synod of
Adams, Esq. M.A. Fellow of Pembroke College, for the following

calculation.
I J. C.
*
am
indebted to the kindness of
The 14th day of the Moon, reckoning from the time of mean New Moon, took place on Sunday the 23d. According to the rule which obtained in later times, and continued in use until the
Gregorian reformation of the Calendar, the 14th day of the Ecclesiastical Moon took place on Saturday the 22d, which
Antioch and that of Sardica. At a Synod held at Antioch in A.D. 341, the Paschal question was discussed, (vid. Bever. Synod, torn. i. p. 430.), and this I conclude to be the Synod to which S. Athau. refers.
^
I think the Syr.
Jp*
would make Easter-day happen on the 23d. It would seem, therefore, that the decision of the Synod referred to, brought the Ecclesiastical Moon into
closer accordance with thai of the heavens, than the later Calendar would have done.
'
misit' is
an
error for
ter
V^
p.
<
confirmavit.'
In Let-
xix.
126.
we
find
\iD
yui^
LETTER
Coss. Rnjtnus, Eusehius
;
XIX
Prcsf, the
v.; Easter-day, Prid. Id. Apr.;

Dioclet.
(>:3;
same Nestcrius ; Indict. Pharmuthi XVIE; ^^
^^^^
onVpr.
12.
1, 3.
Moon
lb.''
God, the Father of our Lord Jesus Christ, for Eph. and now more such an introduction is fitting for an Epistle; to the thanksgiving especially, when accompanied with us brought hath Lord, in the Apostle's words^ because He to openly^ send to from a distance, and granted us again
Blessed
is
For this is the season of you, as usual, the Festal Letters. being not now prothe feast, my brethren, and it is near; but made claimed by trumpets, as the history records %
known and brought
suffered near to us by the Saviour, saypreached, on our behalf and rose again; even as Paul the of feast The ing, Our Passover, Christ, is sacrificed. the of nor plssover then is ours, not that of a stranger,
f. For the time of shadows is abohshed, Jews any longer now the month of and these old things have ceased; and should keep the new things is at hand, in which every man
Who
Cor. 5,
7.
feast, in
obedience to
Him who
the
said,
to
new
a
things,
and keep
Passover
Observe the month q/D..ut.l6,i. the Lord thy God^.
THs .as
the ,ear in which the
-^^.^^^^ V^^^^jLeftS^-
Rome
:
f
nearly
thit-e ) ears.
\,^r,..
,-,
i\i^
e.
1718
^;:f-;a"rkn';,ô\7d
Vid. note
Vid. note
s, to
o, to
-offered up.'
.he
Letter Letter
vi. p.
i.
45.
uaê ,o Lencten,
.he fas..
'
'".S"-'
''"^
the
si.rinK,
i-enctcuL"'t.'
p. 12,
and
j^pgn,
'
the spring-fast,'
122
The
blindness of the Jews iinth regard to their law.

festival, and the Jews the feast of the heathen
L^rr.. Even the heathen fancy they keep

hypocritically feign llierein.
But
He
Is1,
reproves, as the breads of mourners; and
He
iJ.
advantage, though they
face from that of the Jews, inasmuch as they are outcasts, saying, Your new moons and yuw sabbaths soul hateth For actions not done lawfully and piously, are not of
turns His
My
may
be reputed to be
so,
but they
rather argue hypocrisy in those who venture upon them Therefore, although such persons as these fancy to them, c on Jer.c,.o
''''^ *' ^^"'fi=^^. yet they hear from the Your whole bumt-offerings are not acceptable, and your sacrifices do not please Me,- and although ye bring fine fiour,it ts vanity; incense also is an abomination unto Me i or God does not need any thing^; and, since there is nothing which can defile Him, He is full in
t^^T iather.
"'.^'
Lc.
,11.
Gal 3,23.
24.
Paul saith to the Galatians, Before faith came, we were kept guarded under the law, being shut up in the faith which should afterwards be revealed unto us; wherefore the law roasour instructor in Christ,
for
come;
regard to them, saying by Isaiah, I am full. INow there was a law given respecting these things, for the instruction of the people, and to prefigure things
as
He
testifies,
to
they walked in the day-time as in darkness; feeling loi^ but not touching, the truth we possess, h ch [was contained] the law'; conforming to the letter bu not attending to the spirit.
;
stand
^/fi therefore
But
the Jews
knew
that we might be justified not, neither did they under-
they looked on him, but turned away their faces from him when he was uncovered. For they knew not what they read, but erroneously substituted- one thing for another. The prophet, therefore, cried against them, say^ ^yr. apTos.
veiled
And when Moses
wa.s
Conf. Letter
ii
^/
''^'
and Letter iv. p. 32. The fe.ti'vais of the heathen are productive of mourninl and sorrow their food is &pros duKoiJ.
:
'"'^''''
''"^
^'^
"^^^^
-"^
'^^^
tZTTo"; "' ^'

k Thl' S
'
^''''- ^^'^'^^ ^^'^'''
(Ps.
cii.
10.)
on the contrary, attended with real and substantial joy: their food isl.os ayy4\c,u, '6.puos ovpauov AAA' ovS.i^Ss icxTLu iv^^hs 6 @a, Orat. ii. contra Arian. tom?i. p 392 (L) 6* yhp êpl Qeov \6yos iarl, f^nSei^h's avrhv iniSm ehat, ÂA' avrdpKv Kal
Those of the Christian
n1
^'"'^"^
.
""^
*^^ *^^* '"

^'^^"^'
^.
this
compared Greek, than the Pe^J^^.f^^ '*" ^^'':''>" ' The word ds before '[j'^'""' ^^^ XptarJ),/ is rendered in both ^^'''''^^ ^^^êring to eV. ^V-"
Sr'iwi!^
.
'""^^
^^^^
^.'?-.-l
'' ^'
\'t-
'
^f^ where
as
1.
in
Letter
ii.
p.
17.
vid. note
Scriptural reproofs of the Jews.

ing, Falsehood
123
a.D. 347.
rs. I8,
The Lord
childre?i
also therefore said concerning them,
and faithlessness have prevailed among them. The strange
have dealt falsely with me; the strange children have (l;^^x.) But how gently now does He reprove them, waxe7i old. believed Moses, ye tvould have believed Me, John 5, 46. ye saying, Had
But being faithless, they further also for he wrote of Me. the law, affirming things after their respecting dealt falsely them according to the understanding not but own pleasure,
Scripture; and, further, having as with hypocrisies distorted confidence. the plain text of Scripture, and this being their required U. hath Who Isaiah, by saying is angry with them,
He
i,
12.
your hands? burnt- Jer. very bold, he threatens, Gather together your whole not^^' spake I eat for and flesh; offerings with your sacrifices, 1 that day the in them commanded nnto your fathers, nor whole concerning Egypt, brought them out of the land of For they did not act as was burnt-offerings and sacrifices. according to law; but they right, neither was their zeal such days, as the rather sought their own pleasure in
these of
And by
Jeremiah, since they were
7,
21.
prophet
gathering?
accuses
them;
thrusting
for
their
strifes
fist,
themselves together
bondsmen, and and quarrels.

all
They
also
smote the lowly with the
and did
things
that tended to their
own
gratification.
without a feasf^ until the now of eating flesh, out end, although they make a display For, instead of the legallyof place and out of season. sacrifice to Baal; appointed lamb, they have learned to
For
this cause, they continue
they collect the wood, Jcr. 7, 18. instead of the true unleavened bread, their ivives prepare the and their fathers kindle the fire, and to the host of heaven, and dough, that they may make cakes that they may provoke Me pour out libations to strange gods, They have the just reward of to anger, saith the Lord. they pretend to keep the such devices; since, although is taken from their mouth, Passover, yet joy and gladness ^4 taken away from the cities Jerw, been hath There saith Jeremiah,
as the voice of ofJudah, and the streets of Jerusalem, the voice of rejoice; who those are glad, and the voice of those
who
the
/.. Is. .6, 3.
bridegroom, and
tvho
the voice of the bride.

sacrificeth
n
Therefore
as he
now
among them
an ox,
is
who smiteth a
avioproi'
1-24
Explanation of
the time
and circumstances under which

is
Lkttek man: and he who sacrificeth a lamb ^-^- dog; he that offer eth fine flour, is as
blasphemer".
as he
who
killeth
\if he offered^ swine's

is
blood; he that giveth frankincense for a memorial,
as a
Now
the
these
things
will
never
please
God,
neither hath
Is, 66, 3.
But He
this,
saith,
[divine] word required them of them. These have chosen their own ways; and their
in.
abominations are lohat their soul delighteth
And what
is
right for us to investigate the saying of the prophet, and especially with regard to those
?
my
brethren
For
it is
who heretically devise imaginations contrary to the law* By Moses then, God gave commandment respecting sacrifices;
and
all
the
book
called Leviticus, is entirely taken
with the arrangement P of these matters, so that

accept the offerer.
fault with
Is.
He
up might
1,12.
He therefore, by the Prophets, finds him who despised these things, as disobedient to the commandment, saying, / have not required these at your
Neither did
Jer. 7, 22.
hands.
fices,
I speak
to
your fathers respecting sacri-
nor
command them concerning whole bur nt-off'e rings.

has been ventured as an opinion, that the Scripis false.
Now
it
tures do not agree together, or that
commandment,
ever; far from
Heb.6,
18.
But
there
is
God, Who gave the no disagreement what-
it;
neither can the Father,
Who
Paul
is
truth, lie
/or
it is
impossible that
God
should
lie,
as
aflirms.
But
them,
these things are plain to those
who
riglitly consider
and
to those
who
receive with faith the writings of the law.
Now it appears to may God vouchsafe, by your prayers, that the remarks I presume to make may not be far from the truth that not at first were the commandment and the
me
law concerning sacrifices, neither did the mind of God, Who gave the law, regard whole burnt-offerings, but those things
Heb. 10,1.
Htb
9, 10.
which were pointed out and prefigured by them. For the latv contained a shadow of good things to come. And, Those things were appointed until the time of reformation. There-
though there sacrifices, by their means imparting instruction beforehand, withdrawing men from idols, and bringing them near to God, teaching them to understand the true character of the
fore, the
whole law did not
treat of sacrifices,
was
the law a
commandment concerning
present.
"
time then Therefore neither at the beginning, when God
ws
ÂdcTcfy-nfios
(LXX.
vers.)
p Syr. rdîs.
the laio concerning sacrifices
was delivered
to the
Jews.
123
A. P. 347.
brought the people out of Egypt, did He command them concerning sacrifices or whole burnt-offerings, nor even till they came to mount Sinai. For God is not as man, that He should have a care of these things beforehand but His
;
might know Him Who is commandment was might disregard those and Word truly God, and also His exist not, but only which godsi, which are falsely called would be known to He Thus attain to the outward show-^. them out of the brought He them by those [signs] whereby the Red Sea. through pass land of Egypt, causing them to offer sacrito dared and But when they would serve Baal, miracles the andforgat existence, fices to those that have no thought and Egypt, in which were wrought in their behalf
given, that they
;
indeed, after the law, a of returning thither again; then as a law concerning serve commandment also was given to at one tune had which mind, sacrifices; so that with their they might exist, not on those [gods] which did
meditated
turn to
God; and learn not, m the first away their faces from idols, place, to sacrifice, but to turn commanded. For when He and o-ive heed to what God
Him Who
is
truly
saith,
/ have not spoken concerning sacrifices, He immecommandment concerning whole burnt-offerings, them, commanded which I diately adds, But this is the thing
saying, Obey
shall be to
neither given Jer.7,-22.
Jer. 7, 23.
My
voice,
Me
a people,
you.
and I will be to you a God, and ye ye shall walk in all the ways
and
then, being before instructed give their service to any one and taught, they learned not to know what time the shadow but the Lord. They attained to time that w;as at hand should last, and not to forget the of the herd be a sacnfice which no longer should the bullock bu all E.od.n,a. flock, nor the he-goat, to God, nor the ram of the by and purely spiritual manner, these things fulfilled in a words; conversation, with godj. constant pniyer, and upright be pleasing toJi'ni.Let P. .04, meditation as David sings, May my as incense, and the luting p.. u^,.. my prayer be set forth before Thee
that
I command
Thus
The evening sacrifice. of ny hands as the God <^^^'^2^-''*unto Offer viLo is in him, commands, saying. vows Off. th. v...... thy Lord and pay to the fice of praise, Uid. and put your trust in the sacrifice of righteousness,
Spint
also,
, ee!
^.Mv.v.0..
Tim.
6, 20.)
'
Svr.
4>a.Ta,r.'..
126
Letter
The
great
wilful obstinacy of the Jews.

also not the less poiiiteclly
^-^ Saul, saying, 7*

these things a
The
Samuel
reproved
not the
word
better than a gift^f
For by
man
fulfils
the law, and pleases God, as
He
Ps. 50, 23. saith.

Hose?. 6, 6.
'
The sacrifice of praise shall glorify Me. Let a man learn what this is, I ivill have mercy, and not sacrifice, and
not condemn the adversaries.
But
this
displeased them.
Ccr.2,
8.
They were not anxious

is
to understand, for
they would not have crucified the
Lord of
glory.
had they known, And what
the end of these, the prophet before pronounced, say-
Is. 3, 9.1 o.
'
ing.
Woe
unto their souls, for they have devised an evil

let
"'
thought, saying,
us bind the just man, because he
is
not
The end of such abandonment as this is pleasing to us^. nothing but error, as the Lord, when reproving them, saith, Afterwards when, Mat.22,29. Ye do err, not knowing the Scriptures. through reproof, they should have come to their senses, they
John 9,28. rather
knoiv that
waxed bold, saying. We are Moses"* disciples; and we God spake to Moses ; dealing the more falsely by
For had they
that very expression, and accusing themselves.
believed
Acts
8, 30.
him who heard, they wôuld not have denied the Lord, Who spake by Moses, at a time when He was near". But such was not the eunuch in the Acts for when he heard, Understandest thou wJiat thou readest ? he was not
;
ashamed
taught.
to
confess
his
ignorance,
and implored to be
Therefore, because he was like a learner, the grace
of the Spirit was given.

Prov.5,22. Ps. 55 15.
'
*
But as for them [the Jews], because they persisted in their ignorance, as the proverb saith,
Death came upon them.
.
For
the fool dies in his sins.
Like
these too, are the heretics, who, having fallen from a true
Ps. 14,
1.
conscience, dare to imagine to themselves atheism.
fool saith in his heart. There
is
no God.
For the They are corrupt,

as are fools
and become abominable

Mat.12,34. in
in their doings.
Of such
their thoughts,
the actions are

evil,
wicked.
For, as
He
w*ere
saith,
evil,
can ye, being
speak good things?
because they thouglit wickedness.

a
They Or how can
those
Apparently
32.
r]
loose quotation from

dvcrlau
was
Sam. XV.
Koi
loov d/co7? uTrep

iiraKpSacris virep
ayaOrjv,
(xreap
Koiuv.
t
their knowledge that God had spoken to him. Therefore, using their own argument, they ought the more to have believed Christ, Who spake to
Yid. note
The
to Letter xi. p. 91. Jews professed to be Moses'
them
directly in
His own person. Com-
disciples.
The
reason
they assigned
pare the fragment of the twenty-seventh Letter in the Appendix.
The
do just
disciples continued stedfast with the Lord.
127
A. D. 347,
he love,
minds are set upon fraud ? Or how shall who is prepared beforehand to hate ? How shall he be kind, who is bent upon the love of money ? How shall he be chaste, who looks upon a woman to lust after her? For
acts, wliose
Mat.15 19.
from
the heart
proceed
evil thoughts^ fornications, adulteries^

is
murders.
By them
for
this
the fool
wrecked, as by the waves of

these fleshly plea-
the sea, being led

sures'";
away and enticed by

also
stands
written,
The whole body of
fools
Having then associated with afterwards caught by a tempest, and perishes as Solomon says in the Proverbs, The fool and he wAo
is
entirely shipivrecked\
is
folly,
he
Ps.
-19, lo.
lacketh understanding shall perish together, and shall leave

their wealth to strangers'^.
Now
is
they suffer such things,

of
sagacity, there the
because there
is
not
among them' one sound
guide them.
For where there
mind to Word,
Prov,
i,.-).
which
is
that hath understanding shall pôssess government
the pilot of souls, accompanies the vessel; for he ; they who
are without
government
is it
falling like the leaves.
Who
then
that altogether falls away, as
Hymenasus
and Philetus, because they entertained evil conceits respecting the resurrection, and suffered shipwreck in regard to the faith of it^? Judas also, being a betrayer, fell away from the Pilot, and perished with the Jews^. But the IMatt. i, [other] disciples since they were wise, and therefore re- ^ mained with the Lord, although the sea was agitated, and the ship covered with the waves, there being a storm'', and For they awoke the Mark 4, the wind contrary, yet fell not away. Word, Who was sailing with them, and immediately the ^^ sea became smooth at the command of its Lord, and they were saved. They then together became preachers and teachers relating the miracles of our Saviour, and also These things were teaching us to imitate their example. written on our account and for our profit, in order that by these tokens, we may acknowledge the Lord Who wrought
'
01^0 ^bJGI
error for
X I
appears
.
to
be
an
as referred to.
'
UoUjOT
not
here.
^"'^ """^
V^
his
"PF'""
' ""
know
is
what passage
is
in-
tended
'body'
y
J. _
The word
,
translated
IrDaa
literally 'lesh.
is
,_
,,
wrongly inserted in the Isls. * Conf. Letter li. p. 18. b Conf. Letter vii. p. 63.
having
himself.'
'^
'Judas
hanged
abandoned
Life,
This passage
the Proverbs.
not to be found in It occur? in the Psalms,
Syr. x^^l^^^-
128
The
luorld
compared with
the sea.
Lettfr them.
_?J2^
Ps. 104,
Let us therefore, in the faith of the disciples, hold For the world is like the sea converse with our Master d. to us, my brethren, of which it is written, This is the great and
ivide sea; there
^"
'
hast created to play in

this, as
go the ships; the Leviathan, which Thou it. We are carried along then in
one directs his course according to his

laid hold
by the wind, through our own free-will^; for every will, and either,
under the pilotage of the Word, he enters into rest; or, on by pleasure, he suffers shipwreck, and is in periF by storm. For, as in the ocean, there are tempests and waves, so in the world there are many afflictions and trials.
Mark4,
17.
The
unbelieving, therefore, ivhen affliction or persecution

offended, as the
ariseth, is
Lord
arise
said.
For being unconafflictions.
firmed in the faith, and regarding temporal things, he cannot

resist the difficulties
which
from
But
as
the house, built on the sand by the foolish man, so he, since
Luke
6, 49.
he
is
without understanding,
it
falls
before
the assault of
temptations, as
Heb.
5, 14.
were by the winds.
But
the saints,
having their senses exercised by reason of practice, and

being strong in
faith,
become
faint in trials
and understanding the word, do not but although, from time to time,
;
circumstances of greater
trial arise
against them, yet they
continue faithful
to a place
feast,
and,
them, they are delivered.

fire,
awaking the Lord, Who is with So, passing through water and
Ps. 18, 29.
where they can breathe freely, they duly offering up prayers, with thanksgiving, to God Who hath redeemed them. For either, being tempted, they are known, as Abraham or, suffering, they are approved, as Job; or, being oppressed and guilefully treated, as Joseph, they patiently endure it or, being persecuted, they are not overtaken but, as it is written, through God they leap) over the wall of wickedness, which divideth and separateth between brethren, and turns them from the truth. After this example, the blessed Paul, when he took pleasure in infirkeep the
; ;
mities, in reproach, in necessities, in persecutions,
and in
distresses for Christ, rejoiced,

1
and wished
all
of us to rejoice,
Thess. 5,
saying. Rejoice always

'^
in every thing give thanks,

faulty.
*"
18.
.^JwAjÂj
^>
]ig^\Vn*->
[our] Master.'
'
But hold converse with
^:^?
rj/iui^
l^^-^
(?)
Zq^Â*
Prof.
Larsow
differently,
translates these words considering the text as
avrovofxia
f
kivSwov (Syr.)
iroie7.

The due observance of
the
FeasL
'
]i^)
For what is there so consonant with the feast, as turnina- A.D. from wickedness, and a pure conversation, and ])rayer offered without ceasing to God, with thanksgiving i Theret^
347.
.
fore let us,
my
brethren, looking forward to celebrate the

;
eternal joy in heaven, keep the feast here also

all
rejoicing at
times, praying incessantly,

I also
and
in every thing giving
thanks to the Lord.

those other wonders
that have
give thanks to God, as well for
He
has done, as for the various helps
now been
afforded us, in that though
chastened us sore,
earth,
He
He hath did not deliver us over to death, but
brought us from a distance, even as from the ends of the and hath united us again with you. I then, while I keep the fast myself, have been anxious to give you also
notice of the great feast of th^ Passover, so that
we may go
|2,
were, to Jerusalem, and eat the Passover, not in a divided manner, but as in one houses not sodden as ^^âs
it
up together,
in water, let us divide the
word of God
'
nor having, as
the
it
were, broken
the Gospel.
its
bones, let us
it
make void
commands
of
But, as
were, roasted with
fire,
with bitter
herbs, being fervent in spirit, in fastings and watchings,
with lying on the ground,

thanksgiving ^.
let
us keep
it
with penitence and
We
Phamenoth (Mar.
begin the fast of forty days on the sixth day of and having passed through that pro2.)
;
and prayers, we may be able to attain to the holy day. For he who regards lightly the fast of forty days, as one who rashly and impurely treadeth on
perly, with fasting
holy things, cannot celebrate the Easter

let
festival.
Further,
us put one aiôther
in
remembrance, and stimulate one

The Passover was to be eaten in one are to celebrate our Chrishouse. tian festival with unity of spirit; not in a divided manner, as the Schismatics, but in one house, * even in the Catholic Church.' Vid. Letter v. p. As the Paschal lamb was to be 41. roasted with fire, so we are to be fervent in spirit, * burning like a flame.' Vid. Letter iii. p. 23. As it was to be cateti with bitter herbs, so we are to observe
s When the flesh is sodden, the water becomes mixed with it. This was forbidden to the Jews. The sim-
We
plicity which is in Christ is to t>e observed by us: we are to know nothing save Jesus Christ, and Him crucified. (1 Cor. 2, -2 ) The bones of the Paschal lamb were not to be broken. The com-
are not to be frustrated ttjs (TO(pias ra ayia 56y/xaTa ttjs (KKX-naias iarlv^ airep iv
of
mands
God
by
us.
Ta
octtS
T^
ois
iracTxa- M^?
<rvyTpi$iv to7s "lovSai-
v(:uoiModeTf)Tai.
(
Athan. expos,
i.
in
Psahnos,
Ps. xxi. 15.) torn.
p.
82;.
feast with watchirgs and fastings, 'bringing forth worthy fruits of j^nance.'
our
130
Names
of recently appointed Bishops,
Lettek another not to be negligent, and especiiilly that we should ' fast those days so that fasts may receive us in succession,
;
and we may duly bring the feast to a close. The fast of forty days begins then, as was before said, on the sixth of Phamenoth (Mar. 2) and the great week of the Passion on And let us rest from the eleventh of Pharmuthi (Apr. 6.).
;
(Apr. 11.), on the seventh Let us keep the feast when the day, late in the evening. first of the week rises upon us, on the seventeenth of the
the fast on the sixteenth of
it
month Pharmuthi (Apr.

praising God, that
12.).
Let us then add, one after
the other, the seven holy weeks of Pentecost, rejoicing and
He
hath by these things made
known
to
us beforehand, joy and rest everlasting, prepared in heaven

for those of us,
through
truly believe in Christ Jesus our Lord; and with Whom, be glory and dominion to the Father, with the Holy Ghost, for ever and ever.
who
Whom,
Amen.
Salute one another with a holy kiss.
are with
The brethren who
me
salute you.
it
^T have also thought
necessary to give you accurate

^
information respecting the appointment

in the ministry
of Bishops, which
has taken place in the stead of our blessed fellow-labourers
from
whom
that ye may know to whom to write, and ye should receive letters. In Syene therefore,
;
Nilammon, instead of Nilammon of the same name. In Laton, Masis, instead of Ammonius. In Coptos, Psenosiris'', instead of Theodorus^ In Panos, because Artemidorus
desired
it,
">
Arius"
is
on account of his old age, and weakness of body, appointed in conjunction with him. In Hypsele, In
Arseniuso, having become reconciled to the Church.

Vid. Letter to Serapion, p. 98. note. ' Syr. KaTaa-Taais, a word notuncommon with S. A than., to denote the orlination of Bishops. Vid. du Fresne, Glossar. Grsec. s. v.
^ Probably the same of that name mentioned as having been present at the Council of Sardica, Athan. op. torn.
1.
written in the other places in occurs in this Letter. A Bishop of this name was present at the Council of Tyre, A.D. 334. Athan. op. torn. i. p. 155. n Several Bishops of this name were present at the Council of Sardica. There is a Letter extant of this
rectly
">
which
it
<>
p. 133. ' In the Syr. Ms. this word
is is
erro-
neously written 'Theorodus.' It
cor-
Arsenius to S. Athan. wherein he retracts his schismatical errors, and seeka re-admission into the Catholic Church, Athan. op. tom. i. p. 14G.
together with their Sees.
lol
In Anti- A. P.
34;
Lycos, EudaemonP, in the stead of Plusianus''.

nous, Arion', instead of
Ammonius and Tyrannus*.
In
Oxyrynchus, Theodorus, instead of Pelagius.

ciled to
In Nilopolis,
instead of Theon, Amatus*, and Isaac, having been recon-
each other.
In Arsenoitis, Andreas, instead of
Silvanus".
pammon.
instead
In Prosopoiitis% Triadelphus, instead of SeraIn Diosphacusy, on the river side, Theodorus,

In
Saiton
[Sais],
of Serapammon.
of
Paphnutius,
.
instead
Nemesion. In Xois, Theodorus, instead of Anubion; and there is also with him Isidorus, being reconciled to the Church. In Sethroitis% Orion, instead of Potammon^ In Clysma, Tithonas, instead of Jacob ^; and there is with him Paulus, having been reconciled to the Church.
P
who wa3
Sardica.
1 This
Probably the same of that name present at the Council of
tom.
*
i.
p.
9. . 10.
Prosopitis, (Qu.)
is
Neither of the
otlier
names
occurs in the Letter of Arsenius referred to in note o. This name is also found among the Bishops present at the Council of Sardica. -^
name
Syr.
is
^CDQl-ipQ^
(Tyrianus.)
sources as that of one of the Egyptian bishoprics. y Probably an error for Diospolis. ^ In the three words Triadelphus, Xois, and Sethroitis, a Nun is printed instead of a Yud. The Ms. often makes little or no distinction between
known from
This
most probably meant for Tyrannus, the Bishop of that name who
at the Council of Tyre. Athan. op. torn. i. p. 154. There were several Egyptian Bishcps of the name
the two letters; but independent
testi-
mony
fixes
it
in these particular cases.
was present
Syr. ,XJQ,j1oAju4.
An
error for
^rf\
1oA>
/ {?) TiOS-qs was one of the

at
reference to the of Ammonius. other writings of S. Athan. mentioned serve to will notes preceding in the verify several of the succeeding names.
t
Egyptian Bishops
Sardica. tom.
the Council of
i.
p. 133.
Svr.
^CdI^PÎ
an
i.
error
p. 133.
for
in the postscript to the Letter to Serapion, p. 101.
Amantius. (Qu) Vid. torn. " Silvanus is mentioned
His
tioned,
successor Andreas, here menwas present at the Synod held at Alexandria A.D. 362. Athan. op.
Probably the Hishop of th-t name, whose death was caused by the injuries inflicted on him during a persecution of the Church, as recorded bv Athan. in his Hist. Ar. ad Monachos, tom. i. His successor, Orion, we may p. 277. suppose to have been the same who
was among those assembled

dica.
at Sar-
LETTER
XX.
A.T).34S.
Coss.
lT%tt
VI.;
PhUippus, Salia; Prcefect. the same Ne storms Indict. Easter-day III. Non. Apr.; VIII. FharmutU;
,-
jEra Dioclet. 64; M0071
18.
Let us now keep the feast, my brethren; for as our Lord then gave notice to His disciples, so does He now
Matt. 26,
that after some days is the Passover, Therein the Jews indeed betrayed the Lord, but ive celebrate His death as a feast, while we rejoice that then we
beforehand to us
obtained rest from our afflictions, and eagerly assemble

ourselves together, whereas
And
whereas we were
far off,
lost,
we formerly were dispersed. we have been found from

;
having been
Is. 53, 4.
we
are brought nigh;
and from having
been strangers, we have become His, Who suffered for us. Who bore our sins, as the and was nailed on the cross
;
prophet
*
saith,
and was
all
afflicted
grief,
remove from
of us
When we
John
7,
thirst,
He
too satisfies
37.
Ps. 63,
I.
and crying, If any man thirst, let For such is the love of the saints at all times, that they never once leave off, but offer the uninterrupted, constant sacrifice to the Lord, and continually thirst, and ask of Him to drink^; as David sang. My God, my God, early will I seek Thee; my soul tliirsteth for Thee ; many times my heart and flesh long eth for Thee in a barren land, without a path, and without water. Thus was I seen by Thee in the
sanctuary.
Isaiah the prophet also says.
for us, that He might and sorrow, and sighing. us with the feast, standing him come to Me, and drink.
Is. 26, 9.
From
the night
my
a
spirit seeketh
Conf. Letter
vii.
Thee early,
p.
God, because Thy command-
60,
6L
The
and the twentieth Letters has been

already noticed.
striking similarity
between the seventh
Spiritual thirst of the righteous.
133
ments are
longing
it
light.
And
another says,
My
hath for
Thy judgments
at all times.
soul faint etk for the A.D. S48. And again P'^r9,2o:
ivill Ps- 119, ^^' ^^'
he says, For Thy judgments
have hoped, and Thy law

cries
keep at all times.
Another boldly
out, saying,
eye is ever towards the Lord. And with him one The meditation of my heart is before Thee at all times. And Paul further advises. At all times give thanks; pray without ceasing. Those then who are thus continually
says,
Mine
Ps.
2.7,
15.
Ps. 19, I6.

1
Thess. 5,
engaged, are altogether waiting for the Lord, while they say. Let us follow on to know the Lord: we shall find Ilim ready as the morning, and He tvill come to us as the early and
Hos.
6, 3.
For not only does He satisfy morning; neither alone does lie give them to drink as often as they ask; but He gives them abundantly according to His loving-kindness, vouchsafing to them, at
the latter rain for the earth.
them
in the
all
times, the grace of the Spirit.
thirst for
He
immediately adds, saying,
And what it is they He that believeth on

who are
John
7,
38.
Me.
For, as cold luaters are pleasant
to those
thirsty, Prov. 25,

^'
according to the proverb, so to those
who
believe in the
Lord, the coming of the Spirit
is
better than all refresh-
ment and delight. It becomes us also then

rise early
in these days of the Passover, to
with the
saints,
and approach the Lord with

first
all
our soul
faith in
with purity of body, with confession and godly

;
Him
also
so that
when we have here

to
sit
drunk, and
been
filled
with these divine waters which [flow] from Him,
we may
there.
be able
at
table
with the saints in

is
heaven, and
may
share in the one voice of gladness which
For
this, skinners
having evinced no inclination, are

Matt. 22,
properly cast out, with the words sounding in their cars, Friend, how camest thou in hither, not having a wedding garment;' It is true that sinners also thirst, but not for
the grace of the Spirit; but, being inflamed witli wickedness, they are altogether set on fire
by pleasures,
as saith
But the Prov. 21, the Proverb, All day^ long he desires evil desires. those rise\^\^ unto who Wo saying, them, against cries Prophet ^^^ the until continue who drink; strong and follow up early, And since they run wild evening, for wine inflameth them.
134
The
deceitful nefis of the wicked.

thirst for the destruction
Letter in wantonness, they dare to

^
of
others.
Jer. 15,18,
drunk deceitful waters, which cannot be trusted, those things come upon them, which are stated ]jy i\-^q Prophet; My wound, saith he, is grievous; how shall
Having
first
I he
healed;
it
hath
is
surely/ been to
me
like deceitful waters,
in ivhich
there
no
trust.
The
second, again, while they
drink with those
who
are with them, lead astray and
throw
into coiifusion the
mind [which was

it.
desirous] of truth, and

wliat does he [the
his neighbour to
turn away the simple from

Hab.
vers.)
2, 15.
'
And
prophet] cry?
JVo unto him
who causeth
and maketh him drunk, that he may But those who dissemble, and steal look upo7i his caverns'^. Having first drunk away the truth, quiet their hearts. thereof, they go on to say those things which the whorish
driiik turbid destruction,
1
Prov.
9,
7.
woman
saith in the
Proverbs,
Lay
hold ivith delight on
hidden bread, and sweet stolen waters.

secretly, because they
Prov. 8, 2.
They
lay snares
have not the freedom of virtue, nor the boldness of V/isdom, who praiseth herself in the streets, and employeih freedom of speech in the broad ways*^,
preaching on high walls.
For
this reason,
they are bidden
to lay hold with delight^, because,
having chosen careless-
ness^
with
Mau.7,
15.
Matt. 23,
and from the blame of their wickedness, which would be speedy and On this account, the wolf puts on the skin of the public. sheep, sepulchres deceive by their whitened exteriors .
and pleasure, they
disguise their
steal the sweetness of truth,
it
own
bitter waters [to escape]
Satan, that
is*',
^-
The Syriae
translator appears to
Conf. Letter
ii.
p. 19.
The same
liy
have had before him the words avatôttV 6o\epav, as some Mss. read, and as the passage is quoted in the Tomus ad Antiochenses, Athan. op. tom. i. The last p. 619 not avarpoTrfj 0oXpa. word in the verse 'caverns' {(nr-}\\aia) arises from the similarity betweeen the
J words
method of disjuising vrickedness

admixture of truth
is
an
.1 fc-v-^T'.vs ^s-^;,;^ (nakedness)and niniÔ Dni7^

,
1 1
(caves).
^
'
iv
ralsTrXaTeiais Syr.
vii. p.
Cont. Letter
69.
IpR-
For
..
IZoiLQaClO)
'
IZaiîDOliQ^)
there reprobated; the same scriptural iUnstrations of the woif with the sheep's clothing, and the whitened sepulchres, are there adopted ; while in both places, immediately after these, Satan himself is introduced. There is this difference: there S. Atha,,asius treats of errors of doctrine here, of immorality of life, h -phe Syriac Ms. (which is imperfgct) ends here. The fragments that follow are derived from different sources, mention whereof is made in the notes.
;
APPENDIX
LETTER XXVII.
From
the
twenty-seventh
Festal
Letter
of
Athanasius,
Bishop
of Alexandria
'^
commencement is, ^" livmg Passover
and Confessor; of which the Again the season of the day of the
our joy and boast, but our Lord and Saviour Jesus Christ, Who suffered for us, and by Himself made known to us the Father? For He is no otlier than He Who of old time spake by the Prophets but now He saith
For who
is
to every
man, / iVho speak am near\
Right well
is
this
word
John
4,
spoken; for He does not at one time speak, at another from the being silent; but continually and at all times, and man, every up without cessation, He stirs
beginning
speaks to every
man
in his heart.
There can be 'ETci 6.V., .5 ââ5,/ <toi. as little doubt that they are the translation of ahrhs 6
tola
i.
The fragment here giveri of The twenty-seventh Letter, as well as the succeeding fragments of the twentyand forty fourth, are from Syriac tr^slations, discovered by Mr. Cureton jHuotedb-Severus Patriarch of AnJohannes tToch in hs work agaiost Grammaticus, contained in the Syriac
\a\wu
irdpuf^t,
Kp.s-
ad Serapionem, torn. i. p 626. that b A than . 10. The context shows understood the words <5 AaXcvas denoting the person of Chr.st probably by connexion with the preceding verse
colleTon of the British Museum, (Cod

202.) and published Add 12 157. Letters. bv him 'with the prec'eding'
fol.
Their style would argue them of tnc the same translation. nart part 01
to
be
where the woman of famana sajs of the expected Mess.as, i,yayy^\î ^M'" .d.ra. Conf. Heb. .. 1. 6 eras ro.s Trarpci^../ .... f^^^^J' P^<^!^'^^'^
'
xx. p. 1 26. V'"- Vid. al.o Letter ^^^^^ ^^ ^^^^ ^ ^.^^^^. ^^^^j^^ ^^^^^
is at one time referring to Christ, represented as speaking to Moses, at another, as being mar.
b \i\ *^ ;Q ^^*^kSCSDJ OOl PI There can These words are observable. are meant for be little doubt that they (John iv. 26.) the passage referred to,
Who
iSG
APPENDIX.
LETTER XXIX.
And
again,
from
is,
heginning
the tic enttj -ninth Letter, of which the " Sufficient for this present time are the
things which were before written by us."
s-^'^^f'
Exod.
14,
Joshua 10,
12
Matt. 27,
And the Lord proved the disciples, when He was asleep on the pillow, at which time a miracle was wrought, which is especially calculated to put even the wicked to shame. For when He arose, and rebuked the sea, and silenced the storm. He plainly shewed two things; that the storm of the sea was not from the winds, but from fear of its Lord, Who walked upon it; and that the Lord, Who rebuked it, was not a creature, but rather its Creator, since a creature is not obedient to a creature. For although the Red Sea was divided before Moses, yet it was not Moses who did it; for it took place, not because he spake, but because God commanded. And also if the sun stood still in Gibeon, and the moon in the valley of Ajalon, yet this was the work, not of the son of Nun, but of the Lord, Who heard his prayer. He it was, Who both rebuked the sea, and on the cross caused the sun to be darkened.
ATPENDIX.
137
LETTER XXXIX.
Of the particular
by the Church.
sius,
hooks and their niDnher, ivhick are received
From the thirty -ninth Letter of AthanaBishop of Alexandria, ivhich treats of the Paschal festival; wherein he defines canonically which are the
divine hooks ichich are received by the Church''.
But since we have made mention of heretics as dead, but of ourselves as possessing the Divine Scriptures for salvation; and since I fear lest, as Paul wrote to the
. . . .
2Cor. 11,3.
Corinthians, some few of the simple should be beguiled
from their simplicity and purity'', by the subtilty of certain men, and should afterwards read other books those called apocryphal led astray by the similarity of their names with the true books I beseech you to bear patiently, if I also write, by way of remembrance, of matters with which
you
are acquainted, influenced
by the need and advantage

I shall
of the Church.
In proceeding to make mention of these things,

adoj^t, to
commend my undertaking,
the pattern of
Luke
1,1.
the Evangelist, saying. Forasmuch as some have taken in Lute
hand, to reduce into order for themselves the books termed

a Tlie above fragment of the thirtyninth Letter has long been before the world, having been preserved in the original Greek, by Theodorus Balsamon. It may be found in the tirst volume of the Benedictine edition of ihe works of S. Athan. tom. i. p. 767. A Syriac translation of it ed. 1777. has been discovered by Mr. Cureton in an anonymous Commentary on the Scriptures in the collection of the
me
to
consider
it
as
the
It
work of a
less
different
translator.
adherea
\ r.urof.,1 caretul A ctvl^ r>ninnarfd compared the stjle, consideration ot ,K^ has led wi th that of the other Letters,
,
^* 1 ated iraii-utifu tran
12, 1(J8.) and volume. This translation does not contain quite so inuch as the fragment of the original, commencing ouly at the quotation from The heading above given is S. Luke.
British
Museum, (Cod.
to his
appended
closely to the Greek, than is the case in the other Letters with the few frap^ments that are extant more than once introducing explanations of the word The quotation from St. Apovrifp/inl. Luke differs widely in the choice of words fiom the same quotation, as Lastly, the found in Letter ii. p. 20. word 'heretics' is written very differently in this fragment from the mode uniformly adopted in the other Letters.
;
ithis
we
find
it
written,
>
UcL^j'oi '^
,
.
eigg^here,
'
n mo
mi'm
^, c,.i^;o from the Syriac.

,.
ayj/^TTjToj, fouud in
'
.
. the word. koI ttjs The Greek has \ j r m of r .u the somc Mss.
'
'
Scriptures
138
apocryphal,
APPENDIX.
and
to
mix them up with the divinely inwe have been fully persuaded, as they who from the beginning were eyewitnesses and ministers of the Word, delivered to the
spired
Scripture,
concerning which
it hath seemed good to me also, having been urged by the brethren, and having learned from the beginning, to bring before you the books included in the Canon, and handed down, and accredited as Divine to the
fathers
thereto
end that any one who has fallen into error may correct those who have led him astray; and that he who continues stedfast in purity, may again rejoice, having these things brought to his remembrance. There are, then, of the Old Testament, in all twenty-tv/o books in number: for, as I have heard, they are handed down the same in number as the letters among the Hebrews, The their respective order and names being as follows.
is Genesis, then Exodus, next Numbers, and then Deuteronomy. have Joshua, the son of Nun, and And again next, four books of Kings,
first
Leviticus, after that
Following them, we Judges, then Ruth.
and of them the first and second are reckoned one book, and so likewise the And again, after these, the first and third and fourth, one. second of the Chronicles are similarly reckoned as one book. Esdra again, the first and second as one. After these there is the book of Psalms, then Proverbs, next Ecclesiastes, and the Song of Songs. Job follows, then the Prophets, the twelve being reckoned as one book. Then Isaias, Jeremias, and with him Baruch, Lamentations, and^ the epistle; afterwards, Ezekiel and Daniel. Thus far constitutes the Old Testament. But we must not look upon it as a task to speak of the books of the New Testament. These then are, the four Gospels, according to Matthew, Mark, Luke, and John. Afterwards, the Acts of the Apostles, and the Catholic
Epistles, called of the Apostles, seven in
number
'^j
viz. of
James, one; of Peter, two; of John, three; and then, one Besides these, there are fourteen Epistles of the of Jude.
The Syriac has

is
which
the conjunction, rejected by the Henedictine
t'Jitors.
Syr.
'
And
the
S(
ven Epistles.'
APPENDIX.
Apostle Paule,
written in this order.
to the Corinthians
;
139
The
first,
to
the
Romans; then two
after these, to the
Gakitians; next, to the Ephesians; then to the Philippians
and to the Colossians; after these, two to the Thessalonians, and that to the Hebrews; and again, two to Timothy; one to Titus; and lastly, that to Philemon. To these, the
Revelation of John.
These are the fountains of salvation, that he who thirsteth satisfied with the words' they contain. In these alone is proclaimed the doctrine of godliness. Let no man add to them, neither let him take ought from them. For on this point the Lord put to shame the Sadducees, saying. Ye do err, not knowing the Scrijjtures. And He reproved
may be
Matt. 22,
Me, But
the Jev.s, saying. Search the ScrijHures, for they testify of'jl^^^^ 33' ^^^
,
for greater exactness, I

;
add
this also, considering it
necessary so to write
that there are other books besides
these, not indeed included in the Canon, but appointed
by
the Fathers to be read
by those who
are
come of
late,
Wisdom
wishing^ for admonition and instruction in godliness. The of Solomon, and the Wisdom of Sirach^, and
Esther, and Judith, and Tobit, and that which
is
called the
Doctrine of the Apostles, and the Shepherd.

former,
But the
my
brethren, are included in the Canon, the latter

is
being [merely] read; nor

writings.
to
there any mention of apocryphal
But
this is
favour their
as
own
an invention of heretics, writing them views, bestowing upon them their
approbation, and assigning to them a date, and producing
them
ancient writings, that thereby they might find
occasion to lead astray the simple.
Syr. Syr.
'Of
'
Paul.' living words.*
have had before him the Benedictine

reading, koI fiovKo/xfuois^ Syr. ' I'he Snu of Sirach.'
The Syriac
translator appears to
140
'
APPENDIX.
LETTER XLIV.
And
again,
from
is,
the forty-fourth Letter, of tvhich the com*'
7nenceme7it
All that our Lord
and Saviour Jesus
Christ did in our stead and for us."

therefore, the servants of the Chief Priests and the saw these things, and heard from Jesus, Whosoever is athirst, let him come to Me and drink; they perceived that this was not a mere man like themselves, but that this was He Who also gave water to the saints, and that it was He Who was acknowledged by the prophet Isaiah. For He was truly, as it were, the splendour of the light% and the
When,
John 7,37. Scribes
Word
John
^^'
7 37. iTien,
of
God
thus too
which gives drink.
He wâs the river from the fountain And then to Paradise, and now to all
He
gives the
let
man
thirst,
same gift of the Spirit, and says. If any him come to Me and drink. Whosoever
as saith the Scripture, rivers of living water
helieveth on
Me,
shall floio out of his belly.
This was not for

truly vouchsafes
man
life,
to say,
for the living
God,
Who
but and gives
the
Holy
Spirit.
Conf. Heb.
i.
3. airavyacriia rrji Sc^^tjs
auToO,
APPENDIX.
La]
]]j
Ill
.QJOl
y^]o
)jlSQQD
^1
lA*]*
.QAQSm
.oai!^
2cLw!:^2i!D>
5^1
l>ai^
.q\'î
.ciq1qj
|llA
1i1
^ôi
IZoain?
li'la
oicri
.qSdoij
Ir^wol
v
T'
aiôalo
^ûôoi
Ul
oii1d>
^qjoi^
"liaoi
^jJLLiAk)
.QJCfi
.OQiSnool?
'r^Zu
^^01^
o1
il^^QCO
^>Zj IâID
ôioA^l
^>
OOl
*-4^
]j^}
:
ôailiao
\zu*r^
IsLtSD
IcjliIdZj
jj-^k^^j
IZojOlCD
.
^^^^CD
^d]
p>
ôi
ill
bl^ô
lUyOJ
lASQx.
Ur^l
ÔA^J
5>O,Q0
ÔOlAiLSnîJO
^201 .ooilnooLo
.ocTiaJLi.
.QJai
^1
^1
^1
.
.oAjlJ?
^q:j
142
APPENDIX.
ftOJÂj
^Qj]
.Qi^3j
od
f^L^sO
\p^^r^
IÛjb
]Aiib,
t^r^D
^s^^
.onLft?
l^'^]
-^l
IZqjlQpqjqj
^^Lsd .qsZo^
loiîljs
.oaLij
ooio
IZjjio
y-1j>
O'rO]
J-^cuj
|]qjo
cuir:)
^m^col?
looi
jib
pÂsj
'^Z
^^-fti^CJlJ
.oaili^
^
.
^Qs]j5
G1D
V,îD
^3
OCn ]1a]}
]l4D>iO
^w^^l
APPENDIX.
14,3
^001
0^0*^2
pMO
giZqL)
octi
|ijuO^
^'^
Îj
^1
ol
.ooil
^-jubijs*
liZoij IZo-Lô
Vioi
aV.0
Ua\?
U1
Ivr*
cil
^'A^]
W^
^,^
The
r,
note
p.
hitherto 86.
unpublished
text of part
of
the
eleventh
Letter.
Vid.
144
APPENDIX.
^0|al aiâ U
loai
]^ ^4
PO ^?
r^?
r*Or^
QJ
looi
*2i..A2Qk)
tool
.0301
"jZa^l
]>oiajo
IZo'^Gi*
.jspAk) pD
.
^La5
1^)0 -ô
}j^]^
cai
.
]ZUv^^
1^^-^
îi>
.001^5
l^r^l
.
^-^
looi
jas
"Po
^
led
^"Io
JÂLD
.
pS l]o
"JOOS
ÎjALO^
looi
001
^5
looi ^.îJ^ZALD
ôAld p
^j>5
|]
^^
IrÔ'rS
^lO 0010
OOOI ^j,^'^^^ ^^G1|

.a.icn
1
\L^\
.boukj 0001
^^^m^
,.2^
.ooiL ]oai Aa]
^^^D
A^^D Â,^'7s
.s,?v5
Zoo ^40
|ô;.s
^1
Aja'I'H'r*^
^-^-sjX^j
001
"jZa.si^200 ÔOlâJ
Apparently an
error.
Vide note
f,
p. 72.
APPENDIX.
145
^^^
o2
.
^? ôZo
li^CD >ii>Am*->\ ^1
^v ]^]
lb
1^^
jziiîiD
U>As alai
-^lo looi 1-^
\^]
io,o
]Lj^ciil^
|jôj
^1j
liiLiI
Ufrim^
UoSd> ]i^1
lailL
^^
uftj]
^|i ^.
Vv^
jD
^"U^j
"Uri^l
1-;lo
Zq^
lail^) 012)0. '^
U>pD
^
:
IZqajlTd
waiaK.lJ
cni^df^
\:^]
^su
^|i
lorlLj oiw^jio
jdicD
Zal ôilo
^^>4!iD
IjÎdiIdo
^>
l.'rÂol
^Z'qA^
1r>A^? loilix
ZqIo
^p5
^j^nsLij
.
,-Acnj
'ro.
^jOi
1AjXj
]a>n ]iMnan
:
^01 IaAujo
loilLj jmi
tinn o\os^\o
]k>V.V<\
]aOL
pjoj
Ââ4
.^1j \^^^]
^-î-w ]LDja>o ^-Aoilik
^Zol wocajj
IZojAî^
IZoiSOiOio ^k\ i> V) >
^? ^-AoA
îo:.
'r^^ uioi
UjI
Ai/i.^>
^q1.Q2) U'r^
A^Vr-iA-.
The
xM.s.
reads
loOl]
'"cor-
The word
^Q*^
(
I.-în
is
an
ectly.
error for
*SQ^f
Joli).
146
APPEKDIX,
ouAÎ ^X5
r^..
]J"1
*|J3Qa liiimj
'^r:)!
]lal
ouZu]
1v^Sq1
Ur^^
Ai>?ll
onSoj
1jC3i
]ln>A
olo
Us)]
*jcn 1Z'rAi
:
IZojAAlDob
lAlio ouA^l lAoAaSo
Ijoi
^1j IIom
liîA ?a*Ao lAloAi
h^^
2x110
]]]
tcLwJ
ôioAa]
jOtAiii
|,'iV)..>
^J^ll
C7iLk>
lyv-i^?
CTUSD
0Uk3
]k)iALD
Q.A Îdo
jn^
]^*-^
'.
^JOOT
IZow^La
diloo
Vv*^
^slo
lAôii^
cuLk]
IAdjotd
b
^
"i
'r^Ô
]SQA**
a The hitherto unpublished Syriac text corresponding to p. 71 /3<,ofthe translation. Vide note y, p. 71-
"JZojA-eID
>
(virtue)
is
doubtless
an error
for
IÔ A ai V)
(produce).
INDEX OF TEXTS.
GENESIS.
148
x^d. 3.
INDEX OF TEXTS.
INDEX OF TEXTS.
xxii. 13.
149
150
ix.
INDEX OF TEXTS.
13,
INDEX OF TEXTS.
X. 4.
xi. 23.
151
xii. 12.
xiij. 7.
115 49 00
48,67
(52,72
xiv. 1.
2.
x\i. 18.
70 03
CORINTHIANS.
24.
i.
152
INDEX OF TEXTS.
HEBEEWS.
INDEX.
A.
Ablahius, Pra?fect of the Prffitorimu, 35. Abraham, his trial through Isaac, 50.
AJfiictlon,
B.
Beasts, brute, comparison of sinners
Benefits,
with them, 15. God's, the return

quires, 39, 40.
sin, 59. of
He
re-
83, 107. God oui90. Amaton, Bishop of Nilopolis, 131. Ammonius, Bishop of Laton, 130. Ammonius, Bishop of Antinous, 131.
and praise, 28, by happiness,

comfort in
it,
a season for thanksgiving 109. to be followed
Bread, of
wisdom, 60.
Bucolia, 101.
C.
Andragathius, Bishop of the Eastern

Garyatliis, 102.
Cain, goes out from the presence of
Andreas, Bishop of Arsenoitis, 131. Andronicus, Bishop of Tentyra, 101. Angels, sustained by the divine vision,
their festive rejoicing, Christ their food, 62. Antinous, 131. Anubion, Bishop of Xois, 131. Aphroditon, 102.
10.
Avith
God, 72. Callinicus, 86.

Bishop of Arsenoitis, 101. Canon of Scripture, 138, 139. Christ, efficacy of His deatli, 47. the
Calosiris,
52.
Bestower of the
Spirit,
68,
71.
Apocryphal books, mixed up by some
Holy Scripture,
of,
138, 139.
ApoUon, 101.
apocr}-phal, 139. Apostles, doctrine Arabian, Bishop of Stathma, 102.
looked for in old time, 4. our example, 18, 15. His death to be borne in our bodies, 55. the food of the Saints, 59, 61. His deahngs manifold, 70. His patience under
sufferings, 72, 75.
His sulfcrings
Shepherd, 111.
our gain, 76, 114.
tlie
Arians, their erroneous opinions, 77, 78, 9i5. compared witli Jews, 78, 9(). misunderstand the Scriptures, 78. classed with Schismatics, 79. opposers of Christ, 79, 80, 93, 104. Ario-maniacs, 77, 93, 95. Arion, Bishop of Antinous, 131. Arius, appointed Bishop of Panes in conjunction with Artemidorus, 130. Arseniiis, reconciled to the Church, 130. Bishop of Hypselc, 130.
Arsenoitis, 101, 130.
Arte77iidorus,
the High Priest, 111. tlie Way, 111. the Door, 111. our Guide to tlie Feast, 112. the substance of the Old Testament prophecies, 115. tlio Pilot of souls, 127. always speaking to man, 135. the Old Ttstament miracles wrouglit by Him, 136. Clysma, 131. Coat of Christ, Schismatics rend it, 41,49. Coat of God, Arians rend it, 79.
Coptos, 130.
Bishop of Panos,
130.
Athanasius, S. zeal of, in discharge of duty, 22, 31,67. his sickness, 31. summoned by Constantine, 36. accused by tlie Melctians, 36. watched by his enemies, 67. writes from Rome, 104. again at Alexandria, 121. returns tf> Alexandria, 129.
Atras, Bishop of
Maximiauopohs,
101.
Danitl, liis fasting, 9, 't'S. David, his watchfuin* s*^, vent prayers, 111. Diosphacus, 131.
154
E.
INDEX.
Herminus, Bishop of Maximianopolis,
101.
Easter, dispute respecting the time for its celebration, 119, 1-20. Vide
Feast, Passover, Paschal Feast.
Hezekiah, praises God, 58, 69. Hierax, Bishop of the Eastern Garyathis, 102.
EUas, bis fasting, 9. Elias, Bishop of Tanis, 101. Elisha, Angels with him, 74. Esau, persecutes Jacob, 72. Esther, her prayers and fasting, 32. the Je-\\ish festival in her time, 80. Esther, book of, apocryphal, 139. Eudcemon, 36. Eudcemon, Bishop of Lycos, 181.
Eulogius, SG. Eusebius, his opposition to S. Athan.
95.
Hunger,
60.
spiritual, satisfied
by Christ,
Hypsele, 130.
Instruction, order to be observed in impaxling, 85. Isaac, sacrifice of, explained, 50, 51. Isaac, Bishop of Nilopolis, 131. Isidorus, Bishop of Xois, 131.
Ision, 36.
Israelites, their
F.
Faith and godliness, their intimate connexion, 92. Fast, to he sanctified, 7. character of a real, 7. \irtue of, 9. examples of, in Moses, Elias, and Daniel, 9. Feast, heavenly, blessings of, 13. Feasts, spiritual preparation for, 12. of the wicked, occasions of mourning, 17. established by the Jews on special occasions, 32. duty of Christians during them, 23, 33, 57, 110, 129. Christian, kept in order, J 7. of the heathen, 41, 115. of the Schismatics, 41. Jewish and Christian compared, 41. of the heathen ' bread of mom-ners,' 122. Fig-tree, cursing of the barren, 49. Food of the soul described, 8. the deîl the food of sinners, 8.
departure from Egypt, supported in the wilderness, 74. Issachar, his example, 107. the scriptural account of him explained, 108.
74.
J.
Jeroboam, allusion to, 17. Jews, misunderstood the paschal type, 10. consequence of their eiTor, 10. the termination of their polity foretold by the prophets, 48, 123. pmified in the wilderness, 53. their perverseness, 73, 126. their punishment, 89. their misconception of the law, 122. scriptural reproofs of
G.
Garyathis, (Eastern,) 102. Garyathis, (Southern,) 102. Gelous Hieracammon, 30. Gospel, the accomplishment of the Jewish administration, 82. itself to be fulfilled hereafter, 82.
them, 123. Job, his fortitude, 27, 42. Joseph, his pity towards his brethren, 72. Judas, his sin and punishment, 53. his end, 63. Judith, her fasting and prayers, 32. Judith, book of, apocryphal, 139.
L. Laton, 130. Lazarus, hungered on earth, is satisfied in heaven, 74. Lent, a time of purification, 54. neglect of, a disgrace to Christians, 100.
Grace of God, to be improved by us, 24, 47, 48. how acknowledged by the saints, 39. variously distributed,
71.
Life, Christian, in
what
it
consists, 57.
Lyeos, 131.
M. H.
Marmarica, 102.
Hananiah, Mishael, and Azariah, 69. HeracUus, Bishop of Bucolia, 101.

Heresies, perversions of the truth, 19. Heretics, compared witli the Jews, 49. Hernias, Shepherd of, quoted, 85.
Martyrs, perfected by sufierings, 106. Masis, Bishop of Laton, 130. Maximianopolis, 101.
Meletians, falsely and unsuccessfully accuse S. Athan., 36. their false
NDEX.
statements concerning themselves,
99.
155
Might, divine, 70. Moses, his fasting, 9. sustained dm-ing it by converse with God, 10. why permitted to approach the mount,
25, 72. his
Sacrifices, Jewish, explanation of their
example in
fasting, 53.
time and cii-cumstances, 124, 125. Saints, to be imitated, 40. tlieir true Ufe, 57. Saiton, 131.
the order of his teachiug, 85, 102.
Salomon, Bishop of Rhinocoruron, 1()2. Saprion, Bishop of Tentyra, 101. Sarapion, Bishop of the lower Apollon,
102.
N.
Nemesion, Bishop of Paralus, 101. Nemesion, Bishop of Saiton, 131. Nicofi, Bishop of the Southern Gai-y
athis, 102.
Saul persecutes Da\id, 72. Schismatics, rend the coat of Christ,

41, 49. their feasts, 41. compared with the Jews, 49. Scripture, Holy, contrasted with the traditions of men, 20. Sea, the, in what respects it represents the world, 128.
Nilammon, Bishop of Syene, 180.

Nilopolis, 131.
Nonnus, Bishop of Paralus, 101.
Serapammon, Bishop of Prosopontis, Serapammon, Bishop of Diosphacus,

131.
Ord'mances, Jewish, only till the time of Christ, 11. Orion, Bishop of Sethroitis, 131. Oxyrynchus, 131.
Serapion, letter to him, 99. Serenas, Bishop of Aphroditon, 102. Servant, unthankful, parable of, 23.
Sethroitis, 131.
Shadow, Jemsh, brought

10, 11.
to
an end,
P. Panos, 130. Paphnutius, Bishop of Saiton, 131. Paralus, 101. Paschal feast, Christ the object of it, 23. glory and extent of it, 3-'^. to be kept to the Lord, 50. Passover, Jewish, only till Christ, 34.
its typical chai'acter,
'
Shepherd of Hermas apocrj'phal, 139.

Shipwreck, Christian, 129. Silvan us. Bishop of Arsenoitis, 101,
131. Sinners, their degraded condition, 15. their ingratitude, 27. like eagles, they feed on dead carcases, 50. their unstable character, 87. their designs recoil upon themselves, 88. their deceitfulness, 134. Spit it. Holy, in what sense said to be quenched, 20. an earnest of heaven, 44. Spirit, unity of, among Christians, 38.
08, 94.
113, 12!).
Passover of the Jews' explained, 45. Paul, S. carried to Paradise, 82. the
universality of his teaching, 84. Paulus, Bishop of Clysma, 131.
Pelagius, Bishop of Oxyrynchus, 131. Philoti, Bishop of Thebais, 101. Plusianus, Bishop of Lycos, 131. Pint ion, Bishop of the lower Apollon, 102. Potammon, Bishop of Sethroitis, 131. Praise and thanksgi\ing, their con-
Stathma, 102. Syene, 130.
nection, 46.
Prodigal son, his return, 03. Prosnpontis, 131. Psenosiris, Bishop of Coptos, 130.
Talents, parable of, 47. Tanis, 101.
Qiiintus,
Bishop
of
the
Southern
Garyathis, 102.
Rhiuncornrou, 102.
Tentyra, 101. Thchais, 101. Theodoras, nisliof* of Tunis. KH. Theodoras, Bisliop of Aphroditon, 102. Thcodnrus, Bisliop .)f C'opU.s, 13(. Thendnrus, Bisliop of Diosphacus, 131. Theodnrus, Bisliop of Oxyrynchus, 181. T/uodnrus, Bishop of Xnis, 131. The,.,,, l{i>liop of Nilopolis, 131. Tiwis, dis<rnnK'nt of, neces.sarj-, .H. Ood the Kianior of, 4. Tilhnvns, Ki-.li. .{I ..f Cly^nin. I.3I.
156
ToUt, book
NDEX.
W.
Wisdom of Sirach, apocryphal, 139. Wisdom of Solomon, apocryphal, 139. Woman, Canaanitish, our Lord's treat ment of her, 61. TFor/rf, compared with the sea, 128.
of, apocryphal, 139. Triadelphus, Bishop of Prosopontis, 131. Trumpets, various uses of, among the
Jews, 4, 5. sound of, very terrible, 6. proclamation of Christian, 6, 49. Tyjiical, changed by Christ for the
spiritual, 34.
Tyrannus, Bishop of Antinous, 131.
X.
Xois, 131.
V.
Virtue, pliilanthropic, 72, 83.
Z.
Zeal, spiritual, compared with
fire,
25.
INDEX TO THE NOTES.
Ablabius, the office he probably held, 35, y. Aeciu.t, his erroneous doctrine, 93, ni. Antichrists, the term apiÛed to the
Ai'iaus, 75, n.
Easter-weck, meaning attached to tlio term, 04, g. Esther, the book of, not canonical,
32,
i.
Eudcemon, 31,
d.
F.
Fast, quadragesimal, declared by S. Cyril to be of Apostolic or Evangelic origin, 41, q. a time of purification for Easter, 54, k.
Arians, penei't Scripture, 19, q. 77, x. called Antichrists, 75, n. called Jews, 78, z. opposers of Christ, 78, z. compared with Siarofilrai, 79, e. Hymeneus and Philetus, 93, n. Arius, tlie \ision of Peter, Bishop of Alexandi'ia, concerning him, -11, s. Athanaaius, 8. date of his retm-n from Gaul, 60, c. sends Paschal Letters even when in exile, 08, m.
Gospel, the fulfilment of the Jewish law, 83, g.
B.
Bucolia,
its
Gregory, the Cappadocian, his intrusion into the see of Alexandria,

103, d.
situation, 101, h.
H.
C.
Callinicus, 31, d. Christ, called emphatically, 6 \a\wv,
Hermas, Shepherd
of, quoted several times by S. Athan. 85, p. Arians perverted its meaning, 85, p.
Ilyyinus, 31, b.
135, b.
Chronicon Paschale, corrected, 00, b. Constantinc, his approval of S. Athanasius, 32, e. Cosmos Indicopleustes, fragments of the Paschal Letters preselêd by him, 15, b. 39, i. 63, h.
I, J.
Jcrohoitm, his feasts, roiroihs, 50, y.

Isia,'.U,<\.
17,
1.
crxicrfia-
Judith, the 32. i.
book
of,
nut oanuuical,
Deity, notions
of,
tht
i.
reflex of tbe
human mind,
10,
Leviathan, a type of Satan, ft, m. Literee connnunicntivji', 101, d.

Lit tree pacifica',
litl, A.
Easter, celebrated in tbe spring, 37, d. R21, g. the observance of it to remind us continually of the resurrection, 42, t. notice for it, when given, 11*^, a.
M.
yfaredonian heretics, called wytvfiarofjidxoi,
78, z.
Moan,
KiTlrsinstic-nl,
time of it, 120, d.
158
NDEX TO THE NOTES.

Scverus of Antioch, quotations made by him of the Festal Letters,
OJiciUus, SI, c. Ovinius, 81, d.
135,
Spirit,
a.
Holy, the
gift of
God, 68,
i.
a^pafichy, 44, d.
116, q.
P.
Pagius, corrected, 37,
a.
Palatini, their duties, 35, x. Passover, Jewish, stress laid on the particular season for its celebration, 23, d. the typical character of its different observances, 129, g. ' Passover of the Jews" illustrated, 45, g. Paterius, Prefect of Egypt, 37, b. Pentecost, the whole interval between Easter-day and TVhit-sunday, 35, u. a time of rejoicing, 35, u. a symbol of the world to come, 35, u. Philagrius, two prsefects of this name, 66, a.
Theophilus,
the
his
form in which
Paschal
he
concludes
100, d.
Letters,
Theodorus, Prsefect of Egypt, QQ, a. Trumpets, several uses of them, as
mentioned in Holy Scripture, 5,j. sound of them, associated in Holy Scriptm*e with something terrible,
6,1.
Tunica
inconsutilis, the
figure
of
it
s.
began with the Arian dispute, 41,
an apostate, 44,
b.
YI.
Saturdays and Sundays, not observed

as fasts, 54,
m.
Writers, Sacred, denoted &yios, 39, k.
by the word
INDEX
OF GREEK, HEBREW, CHALDEE, AND SYRIAC WORDS
FOUND
IN
THE NOTES.
A.
nas,
12.
>011, 38.
dyios, 39,
Aldloires, 9.
d-Woiarhs, 78. &\oyos, 89.

de(^ôxoi, 78.
IAIjI,
106.
6eo(p6pos,
-54.
appadwu, 41, 116.

&PTOS, 122. &Tpeirros, 78.
Oeupia, 32.
K.
KadapcTis TTpofSpTios,
.54.
V^.i
Karda-Tacris, 130.
KVpiUSVVfJLOS
KVpiUK^,
()''}.
M.
ypdixjjLara KavoviKb., 101,
V\Vv>
"jljiD,
73.
Si6p9uais, ol,
^fVoj, 79.
fi/co)*/,
15, 57-
iôvK6vTioi, 93.
eTTJff-ToAal elpriViKoiy
101.
68777^ J
O.
.*^~>m
12.
Twy
y6fiu>y, 85.
46.
6/uôAo7tri', 4(J.
160
INDEX OF GREEK,
n.
IIEBTxEW,
AND SYRIAC WORDS,

T.
Traffâ, 64'.
V7r(^0eo-i5,
96.
TTVcvfiaTOfxaxoi, 78.
iroA-iTeta, 80.
Trpoa-rdScs, 29.
trvpSw, 105.
(pavraa-ia, 20, 57, 125.
2.
VAa,
31.
adfiârov fxiya, 54.

(TTOA^, 63.
X.
XiTwi/, 41, 49, 79.
Xpio'Td/J.axoi, 78.
(rvWeiTovpyol, 99.
cp^TjyuaTiO'ajUej/oy, 17.
lîffiM.
Tarn, 101.
rdîs, 17, 34, 124.
22.
iiQlL,
71.
C:^-:>!|, 9.
]^yol,
Ti;7r(^Gj,
51.
?^X
101.
rpSiraiov, 97.
Tir?, 105.
41, 54. Tvpavvos, 32, 33.
^1
- U*,
23.
addp:nda/
LETTER XL.
Ye
ations;
are they that have continued with
Me
in
My
tempt- Lute
^^
22,
^*''
and I appoint
to
you a kingdom, as
My
Father hath
may eat and drink at My table then, to the great and called, Being in My kingdom. upper room which has been swept, heavenly Supper, in that let us cleanse ourselves, as the Apostle exhorted, /row all
appointed unto Me, that ye
JiUhiness of the flesh and spirit, perfecting holiness in the fear of God; that so, being spotless within and without,
within,
2 Cor.
7,
\.
without, clothing ourselves with temperance and justice; by the Spirit, rightly dividing the word of trutli
hear,
we may
Enter
into the jov of thy Lord.
21.
'
LETTER XLIL
For we have been
called, brethren,
and are now called
together, by Wisdom, and according to the Evangelical parable, to that great and heavenly Supper, and sufficient to Christ, I mean, to the Passover, for every creature
;
Who
is sacrificed.
Again, a
little
afterwards: They, there-
fore, that are thus prepared shall hear,
Enter
into the joy Matt.
25,
of thy Lord.
* The following fragments are appended, though not existing in the They are, however, Syriac version.
preserved in
the
original
Greek, bj
Cosmas Indicopleustes. Christiana Opinio de Mundo, lib. x. p. 317319.
16^
ADDENDA.
LETTER
Phil. 3,20.
XLIII.
Of us, then, whose also is the Passover, the calling is from above, and our conversation is in heaven, as Paul says; Heb.13,14. For we have here no abiding city, hut we seek that which is to come, v^hereto, also, looking forward, we properly keep the feast. And again, a little afterwards heaven truly is high, Ps. 115, 16. and its distance from us infinite; for the heaven of heavens, But not, on that account, are we to says he, is the Lord's. fearful, as though the way thereto were be negligent or impossible but rather should we be zealous. Yet not, as in the case of those w^ho formerly, removing from the east and finding a plain in Senaar, began [to build a tower], is there need for us to bake bricks with fire, and to seek slime for mortar; for their tongues wêre confounded, and their work was brought to nought. But for us the Lord has consecrated a way through His blood, and hath made it And again. For not only has He afforded us coneasy. solation respecting the distance, but also in that He hath come and opened the door for us which was once shut. For, indeed, it was shut from the time He cast out Adam from the delight of Paradise, and set the Cherubim and the flaming sword, that turned every way, to keep the way of the tree of life now, however, opened wide. And He that sitteth upon the Cherubim having appeared with greater grace and loving-kindness, led into Paradise with himself the confessing thief, and having entered heaven as our foreAnd again. Paul also, runner, opened the gates to all. Phil..i, \'^' pressing toward the mark for the prize of the high calling, by it was taken up to the third heaven, and having seen those things which are above, and then descended, he teaches us, announcing what is written to the Hebrews, and Heb. 12, saying. For ye are not come unto the mtunt that might he touched, and that hurned with fire, and clouds, and darkness, and a tempest, and to the voice of words. But ye are come tmto Mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerahle company of angels, and to the general assembly and Church of the first-horn, Who would not wish to enjoy which are written in heaven. the high companionship with these Who not desire to be
: ;
'
ADDENDA.
enrolled with these, that he
blessed of
163
Matt. 25,
''^^'
may
hear with them, Come, ye
Father, inherit the kingdom prepared for you from the foundation of the world.
My
LETTER XLV.
Let us
all
take
up our
sacrifices,
observing distribution to
it is
the poor, and
we
enter into the holy place, as
written
'
ivhither also our forerunner Jesus is entered for us, having '^^^^t'^^'
obtained eternal redemption

this is a great
proof that,
;
From the same And whereas we were strangers, we

aliens,
are
called
friends
from being formerly
we
are
become
of
fellow-citizens with the saints, and
made
children
the Jerusalem which is above, whereof that which Solomon built was a type. For if Moses made all things according to the pattern shewed him in the mount, it is
clear that the service
performed in the tabernacle was a
type of the heavenly mysteries, whereto the Lord, desirous that we should enter, prepared for us the new and abiding
way.
to
And
as all the old things
were a type of the new, so

is
the festival that
now
is, is
a type of the joy which
above,
which coming with psalms and

fasts.
spiritual songs, let us
begin the
BAXTFR, rRINTER, OXFORP.
t/
4611 !;ST2 01128
DATE DUE
m-

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BR 60 .L52 V.38 Athanasius, d. 373. The festal epistles of Athanasius, Bishop of

MOST REVEREND FATHER IN GOD

CARRIED ON FOR TWELVE YEARS UNDER HIS SANCTION,

GRATEFULLY AND REVERENTLY

TRANSLATED FROM THE 8YRIAC,

WITH NOTES AND

BAXTER, PRINTER, OXFORD.

Festal Epistles of S. Athaiiasius, as far as they are

extant, are now, for the

In undertaking to superintend the publication of

make numerous and important

translation as put into his hands, and not a

have been entirely re-modelled by him.

be held responsible for the errors contained

the Editor bears his willing testimony.

The English has been

several emendations have, in consequence, been introduced.

the other hand, a different rendering has been adopted

and errors have

not unfrequently been

of these will be found pointed out in the

have been bestowed

from other undoubted works of S. Athain

more than one

treatises concerning which doubts have been entertained.

Scriptural references have, in

the Bened. Patavii \771.

given, and any remarkable deviation from the received text

Manifest errors of the Syriac translator have been shewn,

emendation has been scrupulously proposed as such.

the Editor has examined the result of

the original Ms. in the British

be found in the notes.

could not have been expected, notwithstanding the extreme

be quite free from errors.

however, by no means numerous.

Another important feature

more pages of the Syriac than have

hitherto appeared, they having been discovered since the

Syriac text was printed.

Editor's attention to them, as well as in occasionally afford-

ing assistance in the progress of the work,

For the Translation, the Editors have

Henry Burgess, LL.D.

learned Montfaucon, in the preface to his edition of

S. Athanasius, speaking of his lost

opinamur, jactura major

quam epistolarum lo^Tacrrixajv, aut quam pungit dolor amissi Thesauri

historiam, ad consuetudines Ecclesiarum, ad

praecepta hinc lucis accederet

alicubi latent in Oriente.'

hope thus long ago expressed, have

at length received their

having escaped the fury of the Moslem, and survived the

and ignorance of succeeding generations, have

the industry and perseverance

age, rescued from

ravages of time, and

transferred from a retired

in the African desert

enrich the shelves of our great Library.

indeed, reached us in the garb in which they were originally