PG 10 · cols. 203–206

S. Alexander Hierosolymitanus, Fragmenta epistolarum

Editors' preface

PG 10:203

Editors' notes and page, col. 203

Footnotes

(none set here - the foot notes of page 114, (10) to (21), are set once in n204, where F01 placed their calls)

Page

running head: S. ALEXANDRI HIEROSOL. EPISC. ET MARTYRIS (column number 203)
marginal letters: A ‹et veneranda canitie conspicuus. Qui cum post›; B ‹Alexander, servus Dei et vinctus Jesu Christi,›; C (none); D (none)
old-edition numerals: (none)
other: facing Latin version, not set

PG 10:204

S. ALEXANDRI

OF ST ALEXANDER

Primum Cappadocum, deinde Hierosolymitani episcopi et martyris,

First Bishop of the Cappadocians, then of Jerusalem, and Martyr,

FRAGMENTA EPISTOLARUM.

FRAGMENTS OF THE LETTERS.

I. Epistola ad Antiochenses. Apud Eusebium Hist. eccl. lib. VI, cap. 11.

I. Letter to the Antiochenes. In Eusebius, Ecclesiastical History, Book VI, Chapter 11.

Ἀλέξανδρος, δοῦλος καὶ δέσμιος Ἰησοῦ Χριστοῦ, τῇ μακαρίᾳ Ἀντιοχέων Ἐκκλησίᾳ ἐν Κυρίῳ χαίρειν. Ἐλαφρά μοι καὶ κοῦφα τὰ δεσμὰ ὁ Κύριος ἐποίησε κατὰ τὸν καιρὸν τῆς εἱρκτῆς, πυθομένῳ τῆς ἁγίας ὑμῶν τῶν Ἀντιοχέων Ἐκκλησίας κατὰ τὴν θείαν πρόνοιαν Ἀσκληπιάδην τὸν ἐπιτηδειότατον κατ' ἀξίαν τὴν πίστιν τῆς ἐπισκοπῆς ἐγκεχειρισμένον. Ταῦτα δὲ ὑμῖν, κύριοί μου ἀδελφοί, τὰ γράμματα ἀπέστειλα διὰ Κλήμεντος τοῦ μακαρίου πρεσβυτέρου, ἀνδρὸς ἐναρέτου καὶ δοκίμου· ὃν ἴστε καὶ ὑμεῖς καὶ ἐπιγνώσεσθε· ὃς καὶ ἐνθάδε παρὼν κατὰ τὴν πρόνοιαν καὶ ἐπισκοπὴν τοῦ Δεσπότου, ἐπεστήριξέ τε καὶ ηὔξησε τὴν τοῦ Κυρίου Ἐκκλησίαν.

Alexander, servant and prisoner of Jesus Christ, to the blessed Church of the Antiochenes, greeting in the Lord. The Lord made my bonds light and easy in the time of my imprisonment, when I learned that, by the divine providence, Asclepiades, the man most fit, had been entrusted, as his faith deserved, with the episcopate of your holy Church of the Antiochenes. These letters I have sent to you, my lords brethren, by Clement the blessed presbyter, a man virtuous and approved, whom you yourselves both know and will come to know; who, being present here also by the providence and oversight of the Master, both strengthened and increased the Church of the Lord.

Editors' notes and page, col. 204

Footnotes

(10) ‹anchor: call not in view on the page-foot images› · call in col 204

Dionys. Alex., apud Euseb. Hist. eccl. lib. VI, cap. 46.

Dionysius of Alexandria, in Eusebius, Ecclesiastical History, book VI, chapter 46.

(printed under page 114)

(11) ‹anchor: call not in view› · call in col 204

Hieron., De vir. illustr., cap. 62.

Jerome, On Illustrious Men, chapter 62.

(printed under page 114)

(12) ‹anchor: call not in view› · call in col 204

Euseb., Chron. ad ann. MMCCLXVII.

Eusebius, Chronicle, at the year 2267.

(printed under page 114)

(13) ‹anchor: call not in view› · call in col 204

Baron., ad ann. 253, § 125.

Baronius, at the year 253, § 125.

(printed under page 114)

(14) ‹anchor: call not in view› · call in col 204

Euseb., Hist. eccl. lib. VI, cap. 20.

Eusebius, Ecclesiastical History, book VI, chapter 20.

(printed under page 114)

(15) ‹anchor: call not in view› · call in col 204

Id. ibid., cap. 11.

The same, in the same place, chapter 11.

(printed under page 114)

(16) ‹anchor: call not in view› · call in col 204

Hieron., l. c.

Jerome, in the place cited.

(printed under page 114)

(17) ‹anchor: call not in view› · call in col 204

Euseb., Hist. eccl. lib. VI, capp. 11, 14, 19.

Eusebius, Ecclesiastical History, book VI, chapters 11, 14, 19.

(printed under page 114)

(18) ‹anchor: Ἀλέξανδρος, δοῦλος› · call in col 204

Δοῦλος Κυρίου (sic). In codice Med., Maz. et Fuk. inscriptio hujus epistolae aliter legitur, hoc modo: Ἀλέξανδρος ὁ δοῦλος καὶ δέσμιος Ἰησοῦ Χριστοῦ· quibus consentit Rufini interpretatio.

Δοῦλος Κυρίου ("servant of the Lord") (sic). In the Medicean, Mazarin and Fouquet manuscripts the heading of this letter reads otherwise, thus: "Alexander, the servant and prisoner of Jesus Christ"; and Rufinus's translation agrees with them.

(printed under page 114)

(19) ‹anchor: τῆς εἱρκτῆς› · call in col 204

Κατὰ τὸν καιρὸν τῆς εἱρκτῆς. Hanc epistolam scripsit Alexander fervente adhuc persecutione, cum [e]sset in vinculis, necdum ad episcopatum Hiero[soly]morum ascitus, ut ex his verbis apparet. Hi[nc e]st, quod in inscriptione epistolae appellat se [vinctum] Jesu Christi. Ex quo conficitur, male in Chronico Eusebii Asclepiadis ordinationem conferri in annum primum Antonini Caracallae. Nam Asclepiadis ordinatio contigit eodem tempore, quo Alexander ob Christiani nominis confessionem in carcerem conjectus est. Id autem accidisse principatu Severi ipse Eusebius testatur in Chronico.

"In the time of my imprisonment." Alexander wrote this letter while the persecution was still raging, when he was in chains and not yet called to the bishopric of Jerusalem, as these words show. Hence it is that in the heading of the letter he calls himself [prisoner] of Jesus Christ. From which it follows that in Eusebius's Chronicle Asclepiades's ordination is wrongly placed in the first year of Antoninus Caracalla. For Asclepiades's ordination took place at the same time as Alexander was thrown into prison for confessing the Christian name; and Eusebius himself attests in the Chronicle that this happened in the reign of Severus.

[Note: in note (19) the left edge of five lines is lost in the scan; the bracketed letters ("e", "soly", "nc e", "vinctum") are supplied from sense; of "vinctum" only letter fragments survive before Jesu Christi.] (printed under page 114)

(20) ‹anchor: τῆς ἐπισκοπῆς› · call in col 204

Κατ' ἀξίαν τὴν πίστιν τῆς ἐπισκοπῆς. Rectius Nicephorus, κατ' ἀξίαν τῆς πίστεως, τὴν ἐπισκοπὴν ἐγκεχειρισμένον. Quod sive ex libro, sive ex conjectura Nicephorus ediderit, omnino probum videtur.

"In accordance with the faith, of the episcopate." Nicephorus reads better: "entrusted with the episcopate in accordance with the worth of his faith." Whether Nicephorus published this from a manuscript or by conjecture, it seems entirely sound.

(printed under page 114)

(21) ‹anchor: τοῦ μακαρίου πρεσβυτέρου› · call in col 204

Διὰ Κλήμεντος τοῦ μακαρίου πρεσβυτέρου. De Clemente Alexandrino hic loqui Alexandrum putavit Hieronymus in Catalogo. Certe Clemens Alexandrinus usque ad Severi tempora vitam produxit, et in his regionibus peregrinatus est, ut ipsemet testatur in lib. I Stromatei. Sed et Alexandri episcopi familiaris fuit; cui etiam librum dicavit De ecclesiastica regula, seu adversus Judaeos, ut (continues)

"By Clement the blessed presbyter." Jerome, in his Catalogue, took Alexander to be speaking here of Clement of Alexandria. Certainly Clement of Alexandria lived on into the times of Severus, and travelled in these regions, as he himself attests in book I of the Stromateis. He was also an intimate of Bishop Alexander, to whom he even dedicated his book On the Church's Rule, or Against the Jews, as (continues)

(printed under page 114)

Page

running head: EROSOL. EPISC. ET MARTYRIS
marginal letters: A stolas, qui ea; B Ἀλέξανδρος, δοῦλος (18)
old-edition numerals: (none)
other: upper section Latin only (editors' matter: stolas, qui ea ...; stolas split from col. 203); full-width title and heading below rule ([S. A]LEXANDRI / ... de Hierosolymitani ... / [FRAGMEN]TA EPISTOLARUM. / I. / ... Apud Eusebium Hist. eccl. lib. VI, cap. 11.) not set
other: the column opens with the end of the previous work (another unit); not set here: the unit begins at Ἀλέξανδρος, δοῦλος καὶ δέσμιος
running head: S. ALEXANDRI HIEROSOL. EPISC. ET MARTYRIS (column number printed 204, read "201" in the scan)
marginal letters: A ‹stolas, qui ea tempestate litteris excellentes flore-› (editors' prose); B ‹Ἀλέξανδρος, δοῦλος καὶ δέσμιος Ἰησοῦ Χρι-›; C (none); D (none)
old-edition numerals: (none)

PG 10:205

II.

Ex epistola aa Antinoitas. Ibidem.

From the letter to the Antinoites. In the same place.

Ἀσπάζεται ὑμᾶς Νάρκισσος ὁ πρὸ ἐμοῦ διέπων τὸν τόπον τῆς ἐπισκοπῆς τὸν ἐνθάδε, καὶ νῦν συνεξεταζόμενός μοι διὰ τῶν εὐχῶν, ἑκατὸν δεκαὲξ ἔτη ἠνυκὼς, παρακαλῶν ὑμᾶς ὁμοίως ἐμοὶ φρονῆσαι.

Narcissus greets you, who before me held the place of the bishopric here, and now is associated with me through prayers, having completed a hundred and sixteen years, exhorting you, just as I do, to be of one mind.

III.

Ex epistola ad Origenem. Ibid., cap. 14.

From the letter to Origen. In the same place, chapter 14.

Τοῦτο γὰρ καὶ θέλημα Θεοῦ, ὡς οἶδας, γέγονεν, κ. τ. λ.

For this also, as you know, was the will of God, etc.

IV.

Ex epistola ad Demetrium episcopum Alexandrinum. Ibid., cap. 19.

From the letter to Demetrius, bishop of Alexandria. In the same place, chapter 19.

Προσέθηκε δὲ τοῖς γράμμασιν, ὅτι τοῦτο οὐδέποτε ἠκούσθη, οὐδὲ νῦν γεγένηται, τὸ, παρόντων ἐπισκόπων λαϊκοὺς ὁμιλεῖν· οὐκ οἶδ' ὅπως προφανῶς οὐκ ἀληθῆ λέγων. Ὅπου γοῦν εὑρίσκονται οἱ ἐπιτήδειοι πρὸς τὸ ὠφελεῖν τοὺς ἀδελφοὺς, καὶ παρακαλοῦνται τῷ λαῷ προσομιλεῖν, ὑπὸ τῶν ἁγίων ἐπισκόπων· ὥσπερ ἐν Λαράνδοις Εὔελπις ὑπὸ Νέωνος· καὶ ἐν Ἰκονίῳ Παυλῖνος ὑπὸ Κέλσου· καὶ ἐν Συνάδοις Θεόδωρος ὑπὸ Ἀττικοῦ, τῶν μακαρίων ἀδελφῶν. Εἰκὸς δὲ καὶ ἐν ἄλλοις τόποις τοῦτο γίνεσθαι, ἡμᾶς δὲ μὴ εἰδέναι.

And he added to his letters that this was never heard of, nor has now come to pass, that in the presence of bishops laymen should discourse; I do not know how, manifestly saying what is not true. Wherever, at all events, there are found men qualified for profiting the brethren, they are even exhorted to discourse to the people by the holy bishops; just as at Laranda Euelpis by Neon, and at Iconium Paulinus by Celsus, and at Synnada Theodore by Atticus, the blessed brethren. And it is likely that in other places also this is done, though we do not know it.

Editors' notes and page, col. 205

Footnotes

(21, continued from n204) ‹continuation at the head of page 115's left foot› scribit Eusebius Hist. eccl. lib. VI, cap. 13. Paulo post nostri codices Maz., Med. et Fuk. scriptum habent, τὴν τοῦ Κυρίου Ἐκκλησίαν, sicut legit etiam Hieronymus.

Eusebius writes, Ecclesiastical History, book VI, chapter 13. A little further on our Mazarin, Medicean and Fouquet manuscripts have written "the Church of the Lord", as Jerome also reads.

(printed under page 115)

(22)–(27) · calls in col 205 (Greek; the facing Latin in col 206 carries no calls): the notes are set in notes/n206.md.

[Note: misprint as printed, heading II: "aa" for "ad" (Ex epistola aa Antinoitas).]

Footnotes

(22) ‹anchor: lemma Συνεξεταζόμενός μοι διὰ τῶν εὐχῶν; call above the page foot› · call in col 205

Συνεξεταζόμενός μοι διὰ τῶν εὐχῶν. Pessime hunc locum verterunt Rufinus et Christophorsonus. Recte autem Hieronymus, licet non ad verbum, interpretatur hoc modo: Salutat vos Narcissus, qui ante me hic tenuit episcopalem locum, et nunc mecum eumdem orationibus regit. Hoc enim sibi vult Alexander, Narcissum in orationibus duntaxat, non in reliquo episcopali munere, sibi collegam fuisse. Quocirca addit eumdem Narcissum annos centum ac sexdecim natum esse. Ex quibus apparet, Alexandrum non tam adjutorem quam episcopum in locum Narcissi, utpote jam decrepiti, factum fuisse; Narcissum vero nudum nomen episcopi atque honorem retinuisse.

"Joined with me through his prayers." Rufinus and Christopherson translated this passage very badly. Jerome, though not word for word, renders it rightly thus: Narcissus greets you, who held the episcopal place here before me, and now governs it with me by his prayers. For this is what Alexander means: that Narcissus was his colleague only in prayers, not in the rest of the episcopal office. That is why he adds that this same Narcissus was a hundred and sixteen years old. From which it appears that Alexander was made not so much assistant as bishop in the place of Narcissus, who was by then decrepit, while Narcissus kept the bare name and honour of bishop.

(printed under page 115)

(23) ‹anchor: lemma Ὁμοίως ἐμοὶ φρονῆσαι; call above the page foot› · call in col 205

Ὁμοίως ἐμοὶ φρονῆσαι. In codice Med. ac Maz. et Fuk. et apud Nicephorum scribitur, ὁμοίως ἐμοὶ ὁμοφρονῆσαι, rectius procul dubio, ut ex Rufini et Hieronymi interpretatione convincitur.

"To think as I do." In the Medicean, Mazarin and Fouquet manuscripts and in Nicephorus it is written "to be of one mind with me", more correctly beyond doubt, as the translations of Rufinus and Jerome prove.

(printed under page 115)

(24) ‹anchor: lemma Τοῦτο γάρ, κ. τ. λ.; call above the page foot› · call in col 205

Τοῦτο γάρ, κ. τ. λ. Fragmentum istud Origenianis intexuit nuperus Origenis cl. editor tom. I, pag. 6. — (Patrologiae nostrae t. XI, quem videsis. EDIT.)

"For this," etc. The recent distinguished editor of Origen worked this fragment into the Origeniana, vol. I, p. 6. — (Volume XI of our Patrologia; see it. EDITOR.)

(printed under page 115)

(25) ‹anchor: lemma Προσέθηκε δέ; call above the page foot› · call in col 205

Προσέθηκε δέ. Alloquebatur Demetrium in tertia persona, idque honoris causa. Subaudiendum est igitur ἡ σὴ ἁγιότης, sanctitas tua. Quae voces sine dubio praecesserant, ut constaret apertius, si totam epistolam haberemus.

"And he added." He was addressing Demetrius in the third person, and that out of respect. So "your holiness" is to be understood. Those words no doubt came before, as would be plainer if we had the whole letter.

(printed under page 115)

(26) ‹anchor: lemma Οὐκ οἶδ' ὅπως; call above the page foot› · call in col 205

Οὐκ οἶδ' ὅπως. Haec epistola ad Demetrium scripta est ab Alexandro Hierosolymorum episcopo, viro disertissimo: unde singulari numero loquitur, οὐκ οἶδα, quamvis non tantum suo, sed et Caesariensis episcopi nomine litteras scribat.

"I do not know how." This letter to Demetrius was written by Alexander, bishop of Jerusalem, a most eloquent man: hence he speaks in the singular, "I do not know", although he writes the letter not in his own name only but also in that of the bishop of Caesarea.

(printed under page 115)

(27) ‹anchor: lemma Ἐν Συνάδοις; call above the page foot› · call in col 205

Ἐν Συνάδοις. Scribendum est Συννάδοις. Certe [Ru]finus vertit apud Synnadam. Urbs est Phrygiae notissima, sic dicta ἀπὸ τοῦ Συνναίειν, id est Συνοικεῖν, eo quod multi ex Macedonia illuc ad incolendum confluxerint. Unde primo quidem dicta est Συνναία, postea vero corrupto vocabulo Σύνναδα a finitimis vocata est. Stephanus in lib. De urbibus: Τὸ μὲν πρῶτον Συναΐα (scribe Συνναΐα) ἀπὸ τῆς συναγωγῆς καὶ συνοικήσεως προσαγορευθῆναι· μετὰ δὲ ταῦτα παρεφθαρμένως ὑπὸ τῶν πλησιοχώρων Σύνναδα κληθῆναι. Ex his apparet, Σύνναδα cum duplice ν scribi debere. Quod quidem confirmant etiam nummi veteres. Exstat apud Joannem Tristanum nummus Caracallae cum hac inscriptione, CYNNAΔEΩN, ΔΩPIEΩN, IΩNΩN. Quae quidem inscriptio docet, Synnadenses fuisse Dorionas, id est Dorienses, Ionibus permistos. Erant enim origine Macedones, ac proinde Dorienses; verum in medio Ioniae siti.

"At Synada." It should be written "Synnada". Rufinus certainly translates at Synnada. It is a very well-known city of Phrygia, so called from synnaiein, that is, "to dwell together", because many from Macedonia flocked there to settle. Hence it was at first called Synnaia, and later, the word being corrupted, the neighbours called it Synnada. Stephanus, in his book On Cities: "It was first called Synaia (read Synnaia), from the gathering and dwelling together; but afterwards, by corruption, it was called Synnada by those living nearby." From this it appears that Synnada should be written with a double ν. Old coins confirm this too. In Jean Tristan there is a coin of Caracalla with this inscription: "OF THE SYNNADANS, DORIANS, IONIANS". This inscription shows that the Synnadans were Dorians, that is, Dorienses, mixed with Ionians. For they were Macedonians by origin, and therefore Dorians, but settled in the middle of Ionia.

[Note: in (27) the first letters of "[Ru]finus" are lost in the scan; supplied from sense. Calls (22)–(27) sit in text above the page-foot crop, so the anchors are the notes' own lemmas; the Latin is the right-hand column (206) on this page.] (printed under page 115)