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The Martyrdom of Polycarp

Editors' preface

ΤΗΣ ΣΜΥΡΝΑΙΩΝ ΕΚΚΛΗΣΙΑΣ ΠΕΡΙ ΜΑΡΤΥΡΙΟΥ ΤΟΥ ΑΓΙΟΥ ΠΟΛΥΚΑΡΠΟΥ ΕΠΙΣΤΟΛΗ ΕΓΚΥΚΛΙΟΣ

The Encyclical Letter of the Church of the Smyrnaeans on the Martyrdom of the Holy Polycarp

Ἡ Ἐκκλησία τοῦ Θεοῦ, ἡ παροικοῦσα Σμύρναν, τῇ Ἐκκλησίᾳ τοῦ Θεοῦ τῇ παροικούσῃ ἐν Φιλομηλίῳ, καὶ πάσαις ταῖς κατὰ πάντα τόπον τῆς ἁγίας καὶ καθολικῆς Ἐκκλησίας παροικίαις· Ἔλεος, εἰρήνη καὶ ἀγάπη ἀπὸ Θεοῦ Πατρὸς καὶ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ πληθυνθείη.

The Church of God which sojourns at Smyrna, to the Church of God which sojourns in Philomelium, and to all the communities of the holy and catholic Church sojourning in every place: may mercy, peace and love from God the Father and our Lord Jesus Christ be multiplied.

[1] Ἐγράψαμεν ὑμῖν, ἀδελφοὶ, τὰ κατὰ τοὺς μαρτυρήσαντ⟨α⟩ς, καὶ τὸν μακάριον Πολύκαρπον, ὅστις ὥσπερ ἐπισφραγίσας τῇ μαρτυρίᾳ αὐτοῦ κατέπαυσε τὸν διωγμόν. Σχεδὸν γὰρ πάντα τὰ προάγοντα ἐγένετο, ἵνα ἡμῖν ὁ Κύριος ἄνωθεν ἐπιδείξη τὸ κατὰ τὸ Εὐαγγέλιον μαρτύριον. Περιέμενεν γὰρ, ἵνα παραδοθῇ, ὡς καὶ ὁ Κύριος, ἵνα μιμηταὶ καὶ ἡμεῖς αὐτοῦ γενώμεθα, μὴ μόνον σκοποῦντες τὸ καθ᾽ ἑαυτοὺς, ἀλλὰ καὶ τὸ κατὰ τοὺς πέλας. Ἀγάπης γὰρ ἀληθοῦς κα⟨ὶ⟩ βεβαίας ἐστὶν, μὴ μόνον ἑαυτὸν θέλειν σώζεσθαι, ἀλλὰ καὶ πάντας τοὺς ἀδελφούς.

[1] We have written to you, brethren, the things concerning those who bore witness as martyrs, and the blessed Polycarp, who, as though setting a seal upon it by his martyrdom, brought the persecution to an end. For almost all the things that went before came to pass so that the Lord from above might show us the martyrdom that accords with the Gospel. For he waited to be handed over, as the Lord also [was], so that we too might become imitators of him, looking not only to what concerns ourselves but also to what concerns our neighbours. For it belongs to true and steadfast love to wish not only oneself to be saved, but all the brethren as well.

[2] Μακάρια μὲν οὖν καὶ γενναῖα τὰ μαρτύρια πάντα τὰ κατὰ τὸ θέλημα τοῦ Θεοῦ γεγονότα. Δεῖ γὰρ εὐλαβεστέρους ἡμᾶς ὑπάρχοντας, τῷ Θεῷ τὴν κατὰ πάντων ἐξουσίαν ἀνατιθέναι. Τὸ γὰρ γενναῖον αὐτῶν

[2] Blessed, then, and noble are all the martyrdoms that have taken place according to the will of God. For we, being the more devout, must ascribe to God the power over all things. For their nobility […]

Editors' notes and page, col. 1029

Footnotes

(28) ‹anchor: "ΕΠΙΣΤΟΛΗ ΕΓΚΥΚΛΙΟΣ"› · call on the Greek title, printed full width at the head of page 521 · printed under col 1029

Cfr. Neander, Kirchen Gesch. t. I, p. 107, sqq. et Euseb. Hist. eccl. lib. IV, c. 15.

Cf. Neander, Kirchengeschichte, vol. I, p. 107 ff., and Eusebius, Ecclesiastical History, book IV, ch. 15.

(29) ‹anchor: "ἡ παροικοῦσα Σμύρναν"› · printed under col 1029

Vide quae ad epist. I Clem. ad Corinth. c. 1, not. 3 adnotavimus.

See what we have noted on the First Letter of Clement to the Corinthians, ch. 1, note 3.

(30) ‹anchor: "ἐν Φιλομηλίῳ"› · printed under col 1029

Ita legendum cum cod. Vindob., cum vet. int. et Euseb. Histor. eccl. IV, 15. Reliqui codd. Φιλαδελφίᾳ, Jac. Philomelium est urbs Phrygiae.

So it should be read, with the Vienna manuscript, with the old interpreter and with Eusebius, Hist. eccl. IV, 15. The other manuscripts [have] Φιλαδελφίᾳ, Jac[obson]. Philomelium is a city of Phrygia.

(31) ‹anchor: "Ἐκκλησίας παροικίαις"› · printed under col 1029

Cfr. Ign. ad Smyrn. c. 8.

Cf. Ignatius, To the Smyrnaeans, ch. 8.

(32) ‹anchor: "Δεῖ γὰρ"› · printed under col 1029, continued under col 1030

Ita Jacobsonus e codice Vindob. Male Editi: καὶ γάρ, sensu plane nullo. Cotelerius e conjectura χρὴ ad oram libri posuerat. Sensus est: « Cum Dei voluntate omnia regantur, etiam Polycarpus et socii juxta divinam voluntatem martyrio sunt coronati. »

So Jacobson, from the Vienna manuscript. The editions wrongly [have] καὶ γάρ, with no sense at all. Cotelier had put χρή in the margin of the book as a conjecture. The sense is: "Since all things are governed by the will of God, Polycarp too and his companions were crowned with martyrdom according to the divine will."

(33) ‹anchor: "ἐξουσίαν ἀνατιθέναι"› · printed under col 1030

Ita Jacobsonus, qui multis locis textum e codice Vindobonensi emendavit.

So Jacobson, who in many places corrected the text from the Vienna manuscript.

(34) ‹anchor: "Τὸ γὰρ γενναῖον"› (the call stands before these words) · printed under col 1030

Probatur nunc, quod initio capitis dictum est, martyria illa fuisse beata et generosa.

What was said at the beginning of the chapter is now proved: that those martyrdoms were blessed and noble.

Editors' prose

I. De martyrio Polycarpi et sociorum scribimus.

I. We write about the martyrdom of Polycarp and his companions.

II. Martyrum mira constantia.

II. The wonderful constancy of the martyrs.

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marginal letters: A ‹Ἡ Ἐκκλησία τοῦ Θεοῦ›; B ‹Εὐαγγέλιον μαρτύριον. Περιέμενεν›; C ‹ἐξουσίαν ἀνατιθέναι (33). (34) Τὸ γὰρ›
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other: The work begins at the head of this page (page 521): below a double rule the Greek title ΤΗΣ ΣΜΥΡΝΑΙΩΝ ΕΚΚΛΗΣΙΑΣ / ΠΕΡΙ ΜΑΡΤΥΡΙΟΥ / ΤΟΥ ΑΓΙΟΥ ΠΟΛΥΚΑΡΠΟΥ / ΕΠΙΣΤΟΛΗ ΕΓΚΥΚΛΙΟΣ (call 28) is printed full width, then Migne's Latin title (recorded in n1030). The captions I and II are editors' italic lines printed full width across both columns; the chapter numbers are supplied in the text as [1], [2]. The Greek of ch. 2 runs on into col 1032 (the Greek column of the next page).

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Editors' notes and page, col. 1030

Footnotes

(32) continued under this column; its call is in the Greek of col 1029, set whole in n1029

(33)–(34) printed under this column; their calls are in the Greek of col 1029, set in n1029

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other: Migne's Latin translation of the address and chs. 1–2 (not set). Migne's Latin title, printed full width below the Greek title at the head of the page (not translated): ECCLESIAE SMYRNENSIS / DE / MARTYRIO SANCTI POLYCARPI / EPISTOLA CIRCULARIS. The captions I and II printed across this column are set in n1029.

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Editors' notes and page, col. 1031

Footnotes

(⁷) ‹anchor: the Latin of the quotation "ἃ οὔτε οὖς ἤκουσεν" (col 1032); the call is in Migne's Latin text, whose line was not read› · printed under col 1031, above the numbered notes I Cor. II, 9.

1 Cor. 2:9.

(35)–(38) printed under this column; their calls are in the Greek of col 1032, set in n1032

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other: Migne's Latin translation of chs. 2–4 (not set). Captions III and IV printed across this column are set in n1032.

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καὶ ὑπομονητικὸν καὶ φιλοδέσποτον τίς οὐκ ἂν θαυμάσειεν; οἳ μάστιξι μὲν καταξανθέντες, ὥστε μέχρι τῶν ἔσω φλεβῶν καὶ ἀρτηριῶν τὴν τῆς σακρὸς οἰκονομίαν θεωρεῖσθαι, ὑπέμειναν, ὡς καὶ τοὺς περιεστῶτας ἐλεεῖν καὶ ὀδύρεσθαι· τοὺς δὲ καὶ εἰς τοσοῦτον γενναιότητος ἐλθεῖν, ὥστε μήτε γρύξαι μήτε στενάξαι τινὰ αὐτῶν, ἐπιδεικνυμένους ἅπασιν ἡμῖν, ὅτι ἐν ἐκείνῃ τῇ ὥρᾳ βασανιζόμενοι, τῆς σαρκὸς ἀπεδήμουν οἱ μάρτυρες τοῦ Χριστοῦ, μᾶλλον δὲ, ὅτι παρεστὼς ὁ Κύριος ὡμίλει αὐτοῖς; Καὶ προσέχοντες τῇ τοῦ Χριστοῦ χάριτι τῶν κοσμικῶν κατεφρόνουν βασάνων, διὰ μιᾶς ὥρας τὴν αἰώνιον κόλασιν ἐξαγοραζόμενοι. Καὶ τὸ πῦρ ἦν αὐτοῖς ψυχρὸν τὸ τῶν ἀπηνῶν βασανιστῶν. Πρὸ ὀφθαλμῶν γὰρ εἶχον φυγεῖν τὸ αἰώνιον καὶ μηδέποτε σβεννύμενον πῦρ, καὶ τοῖς τῆς καρδίας ὀφθαλμοῖς ἀνέβλεπον τὰ τηρούμενα τοῖς ὑπομείνασιν ἀγαθὰ, « ἃ οὔτε οὖς ἤκουσεν, οὔτε ὀφθαλμὸς εἶδεν, οὔτε ἐπὶ καρδίαν ἀνθρώπου ἀνέβη, » ἐκείνοις δὲ ὑπεδείκνυτο ὑπὸ τοῦ Κυρίου, οἵπερ μηκέτι ἄνθρωποι, ἀλλ᾽ ἤδη ἄγγελοι ἦσαν. Ὁμοίως δὲ καὶ εἰς τὰ θηρία κριθέντες ὑπέμειναν δεινὰς κολάσεις, κήρυκας μὲν ὑποστρωννύμενοι, καὶ ἄλλαις ποικίλαις βασάνοις κολαφιζόμενοι, ἵνα, εἰ δυνηθείη ὁ τύραννος διὰ τῆς ἐπιμόνου κολάσεως εἰς ἄρνησιν αὐτοὺς τρέψῃ.

[…] and endurance and love for their Master, who would not marvel at? For they, torn by scourges until the structure of the flesh could be seen down to the inner veins and arteries, endured, so that even the bystanders pitied and lamented them; and some even came to such a height of nobility that none of them either groaned or sighed, showing to us all that in that hour, while they were being tortured, the martyrs of Christ were absent from the flesh, or rather, that the Lord stood by and conversed with them. And giving heed to the grace of Christ they despised the tortures of the world, buying off eternal punishment at the price of a single hour. And the fire of the cruel torturers was cold to them. For they had before their eyes the escape from the fire that is eternal and never quenched, and with the eyes of the heart they gazed up at the good things kept for those who have endured, "which neither ear has heard, nor eye has seen, nor has it entered into the heart of man", but which were being shown by the Lord to them, who were no longer men but already angels. And likewise those condemned to the beasts endured terrible punishments, being made to lie on trumpet-shells and buffeted with other tortures of every kind, so that the tyrant, if he could, might turn them to denial through the unrelenting punishment.

[3] Πολλὰ γὰρ ἐμηχανᾶτο κατ᾽ αὐτῶν ὁ διάβολος. Ἀλλὰ χάρις τῷ Θεῷ· κατὰ πάντων γὰρ οὐκ ἴσχυσεν. Ὁ γὰρ γενναιότατος Γερμανικὸς ἐπερρώννυεν αὐτῶν τὴν δειλίαν διὰ τῆς ἐν αὐτῷ ὑπομονῆς· ὃς καὶ ἐπισήμως ἐθηριομάχησεν. Βουλομένου γὰρ τοῦ ἀνθυπάτου πείθειν αὐτὸν, καὶ λέγοντος, τὴν ἡλικίαν αὐτοῦ κατοικτεῖραι, ἑαυτῷ ἐπεσπάσατο τὸ θηρίον προσβιασάμενος, τάχιον τοῦ ἀδίκου καὶ ἀνόμου βίου αὐτῶν ἀπαλλαγῆναι βουλόμενος. Ἐκ τούτου οὖν πᾶν τὸ πλῆθος, θαυμάσαν τὴν γενναιότητα τοῦ θεοφιλοῦς καὶ θεοσεβοῦς γένους τῶν Χριστιανῶν, ἐπεβόησεν· « Αἶρε τοὺς ἀθέους· ζητείσθω Πολύκαρπος. »

[3] For the devil devised many things against them. But thanks be to God: for he did not prevail against all. For the most noble Germanicus strengthened their timidity by the endurance that was in him; and he fought with the beasts in a notable way. For when the proconsul wished to persuade him, telling him to take pity on his age, he drew the beast upon himself, forcing it on, wishing to be released the sooner from their unjust and lawless life. From this, then, the whole multitude, marvelling at the nobility of the God-loving and God-fearing race of the Christians, cried out: "Away with the atheists! Let Polycarp be sought!"

[4] Εἷς δὲ, ὀνόματι Κόϊντος, Φρὺξ, προσφάτως ἐληλυθὼς ἀπὸ τῆς Φρυγίας, ἰδὼν τὰ θηρία ἐδειλίασεν. Οὗτος δὲ ἦν ὁ παραβιασάμενος ἑαυτόν τε καί τινας προσελθεῖν ἑκόντας. Τοῦτον ὁ ἀνθύπατος, πολλὰ ἐκλιπαρήσας, ἔπεισεν ὀμόσαι καὶ ἐπιθῦσαι. Διὰ τοῦτο οὖν, ἀδελφοὶ, οὐκ ἐπαινοῦμεν τοὺς προσδιδόντας ἑαυτούς· ἐπειδὴ οὐχ οὕτως διδάσκει τὸ Εὐαγγέλιον.

[4] But one, Quintus by name, a Phrygian lately come from Phrygia, on seeing the beasts turned coward. Now he was the one who had forced himself and some others to come forward of their own accord. Him the proconsul, after much entreaty, persuaded to swear and to sacrifice. For this reason, therefore, brethren, we do not praise those who give themselves up, since the Gospel does not teach so.

Editors' notes and page, col. 1032

Footnotes

(35) ‹anchor: "κριθέντες ὑπέμειναν"› · printed under col 1031

Ita Jacobsonus e codd. Vindob. et Paris. In Editis pro ὑπέμειναν legitur χρόνον.

So Jacobson, from the Vienna and Paris manuscripts. In the editions χρόνον is read in place of ὑπέμειναν.

(36) ‹anchor: "γενναιότατος Γερμανικὸς"› · printed under col 1031

Ejus memoriam Jan. 19 Latinorum celebrant Martyrologia. Usser.

The martyrologies of the Latins celebrate his memory on 19 January. Usher.

(37) ‹anchor: "πείθειν αὐτὸν"› · printed under col 1031

Nomen proconsulis, Lucii Statii Quadrati, habes infra c. 21.

The name of the proconsul, Lucius Statius Quadratus, you have below, ch. 21.

(38) ‹anchor: "καὶ λέγοντος"› · printed under col 1031

Ita dedit Jacobsonus e cod. Paris. Editi: λέγειν.

So Jacobson gave it, from the Paris manuscript. The editions [have] λέγειν.

(39) ‹anchor: "πλῆθος, θαυμάσαν"› · printed under col 1032

Ita Jac. e codd. Vindob. et Paris. reposuit pro vulg. θαυμάσας.

So Jac[obson] restored it, from the Vienna and Paris manuscripts, in place of the common reading θαυμάσας.

(40) ‹anchor: "προσελθεῖν ἑκόντας"› · printed under col 1032

I. e. « sponte se persecutoribus offerrent. »

That is, "offered themselves of their own accord to the persecutors."

(41) ‹anchor: "προσδιδόντας ἑαυτούς"› · printed under col 1032

Ita Jacobsonus. Editi: προσιόντας ἑαυτοῖς.

So Jacobson. The editions [have] προσιόντας ἑαυτοῖς.

(42) ‹anchor: "διδάσκει τὸ Εὐαγγέλιον"› · printed under col 1032

Jubet enim potius Evangelium, fugere ad aliam civitatem (Matth. X, 23); ita tamen ut, si fugere non liceat, mors constanter feratur. Cler.

For the Gospel rather commands flight to another city (Matt. 10:23); yet so that, if flight is not possible, death is to be borne with constancy. Cler[icus].

Editors' prose

III. Germanici constantia. Polycarpi mors postulatur.

III. The constancy of Germanicus. The death of Polycarp is demanded.

IV. Quintus apostata.

IV. Quintus the apostate.

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marginal letters: A ‹καὶ ὑπομονητικὸν καὶ φιλοδέσποτον›; B ‹μοῖς ἀνέβλεπον τὰ τηρούμενα›; C ‹Πολλὰ γὰρ ἐμηχανᾶτο›; D ‹Εἷς δὲ, ὀνόματι Κόϊντος›
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other: The Greek continues ch. 2 from col 1029 (the Greek column of the previous page) without a break in the sentence. Captions III and IV are editors' italic lines printed full width across both columns; the chapter numbers are supplied as [3], [4]. Misprint: σακρὸς for σαρκὸς (line 3).

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[5] Ὁ δὲ θαυμασιώτατος Πολύκαρπος, τὸ μὲν πρῶτον ἀκούσας οὐκ ἐταράχθη, ἀλλ᾽ ἐβούλετο κατὰ πόλιν μένειν· οἱ δὲ πλείους ἔπειθον αὐτὸν ὑπεξελθεῖν. Καὶ ὑπεξῆλθεν εἰς ἀγρίδιον, οὐ μακρὰν ἀπέχον ἀπὸ τῆς πόλεως· καὶ διέτριβε μετ᾽ ὀλίγων, νύκτα καὶ ἡμέραν οὐδὲν ἕτερον ποιῶν, ἢ προσευχόμενος περὶ πάντων, καὶ τῶν κατὰ τὴν οἰκουμένην Ἐκκλησιῶν· ὅπερ ἦν σύνηθες αὐτῷ. Καὶ προσευχόμενος ἐν ὀπτασίᾳ γέγονε πρὸ τριῶν ἡμερῶν τοῦ συλληφθῆναι αὐτόν· καὶ εἶδεν προσκεφάλαιον αὐτοῦ ὑπὸ πυρὸς κατακαιόμενον. Καὶ στραφεὶς εἶπεν πρὸς τοὺς συνόντας αὐτῷ προφητικῶς· « Δεῖ με ζῶντα καυθῆναι. »

[5] But the most admirable Polycarp, when he first heard it, was not disturbed, but wished to remain in the city; the majority, however, urged him to withdraw. And he withdrew to a small farm not far from the city; and he stayed there with a few, night and day doing nothing else but pray for all, and for the Churches throughout the world, as was his custom. And while he was praying he fell into a vision three days before he was arrested; and he saw his pillow being burned up by fire. And turning, he said prophetically to those who were with him: "I must be burned alive."

[6] Καὶ ἐπιμενόντων τῶν ζητούντων αὐτὸν, μετέβη εἰς ἕτερον ἀγρίδιον· καὶ εὐθέως ἐπέστησαν οἱ ζητοῦντες αὐτόν. Καὶ μὴ εὑρόντες, συνελάβοντο παιδάρια δύο, ὧν τὸ ἕτερον βασανιζόμενον ὡμολόγησεν. Ἦν γὰρ καὶ ἀδύνατον λαθεῖν αὐτὸν, ἐπεὶ καὶ οἱ προδιδόντες αὐτὸν οἰκεῖοι ὑπῆρχον. Καὶ ὁ εἰρήναρχος, ὁ καὶ κληρονόμος, τὸ αὐτὸ ὄνομα, Ἡρώδης ἐπιλεγόμενος, ἔσπευδεν εἰς τὸ στάδιον αὐτὸν εἰσαγαγεῖν· ἵνα ἐκεῖνος μὲν τὸν ἴδιον κλῆρον ἀπαρτίση, Χριστοῦ κοινωνὸς γενόμενος· οἱ δὲ προδόντες αὐτὸν τὴν αὐτοῦ τοῦ Ἰούδα ὑπόσχοιεν τιμωρίαν!

[6] And as those seeking him persisted, he moved to another small farm; and at once those seeking him came upon it. And not finding him, they seized two young slaves, one of whom confessed under torture. For indeed it was impossible for him to lie hidden, since those betraying him were of his own household. And the eirenarch, who was also the kleronomos, bearing the same name, called Herod, was in haste to bring him into the stadium, so that he might fulfil his own lot, becoming a sharer with Christ, while those who betrayed him might undergo the punishment of Judas himself!

[7] Ἔχοντες οὖν τὸ παιδάριον, τῇ παρασκευῇ, δείπνου ὥρᾳ, ἐξῆλθον διωγμῖται καὶ ἱππεῖς, μετὰ τῶν συνήθων αὐτοῖς ὅπλων, « ὡς ἐπὶ ληστὴν τρέχοντες. » Καὶ ὀψὲ τῆς ὥρας συνεπελθόντες, ἐκεῖνον μὲν εὗρον ἔν τινι δωματίῳ κατακείμενον, ἐν ὑπερῴῳ· κἀκεῖθεν ἠδύνατο εἰς ἕτερον χωρίον ἀπελθεῖν, ἀλλ᾽ οὐκ ἐβουλήθη, εἰπών· « Τὸ θέλημα τοῦ Θεοῦ γενέσθω. » Ἀκούσας δὲ αὐτοὺς παρόντας, καὶ καταβὰς, διελέχθη αὐτοῖς· θαυμαζόντων τῶν παρόντων τὴν ἡλικίαν αὐτοῦ καὶ τὸ εὐσταθὲς, καὶ ὅτι τοσαύτῃ σπουδῇ ἐχρήσαντο τοῦ συλληφθῆναι τοιοῦτον πρεσβύτην ἄνδρα. Εὐθέως οὖν αὐτοῖς ἐκέλευσε παρατεθῆναι φαγεῖν καὶ πιεῖν ἐν ἐκείνῃ τῇ ὥρᾳ, ὅσον ἂν βούλωνται· ἐξῃτήσατο δὲ αὐτοὺς, ἵνα δῶσιν αὐτῷ ὥραν πρὸς τὸ προσεύξασθαι ἀδεῶς. Τῶν δὲ ἐπιτρεψάντων, σταθεὶς προσηύξατο, πλήρης ὢν τῆς χάριτος τοῦ Θεοῦ, οὕτως, ὥστε ἐπὶ δύο ὥρας μὴ δύνασθαι σιωπῆσαι, καὶ ἐκπλήττεσθαι τοὺς ἀκούοντας, πολλούς τε μετανοεῖν ἐπὶ τῷ ἐληλυθέναι ἐπὶ τοιοῦτον θεοπρεπῆ πρεσβύτην.

[7] So, having the young slave with them, on the day of preparation, at the hour of supper, the mounted police and horsemen went out with their usual arms, "as though running against a robber". And coming up together late in the hour, they found him lying in a small room, in an upper storey; and from there he could have gone away to another place, but he would not, saying: "The will of God be done." And hearing that they were there, he came down and talked with them, while those present marvelled at his age and his composure, and that they had used such haste to arrest so old a man. At once, then, he ordered food and drink to be set before them at that hour, as much as they wished; and he asked of them that they give him an hour to pray undisturbed. And when they had allowed it, he stood and prayed, being so full of the grace of God that for two hours he could not be silent, and those who heard him were astounded, and many repented that they had come out against so godly an old man.

Editors' notes and page, col. 1033

Footnotes

(⁸) ‹anchor: "ὡς ἐπὶ ληστὴν τρέχοντες"› (superior-figure scripture note; its call was not distinguished at the reading zoom) · printed under col 1033, above the numbered notes Matth. XXVI, 55.

Matt. 26:55.

(⁹) ‹anchor: "Τὸ θέλημα τοῦ Θεοῦ γενέσθω"› · printed under col 1033, above the numbered notes Matth. VI, 10; Act. XXI, 14.

Matt. 6:10; Acts 21:14.

(43) ‹anchor: "καὶ διέτριβε"› · printed under col 1033

Ita Jacobsonus e cod. Paris. Editi: ἔτριβε.

So Jacobson, from the Paris manuscript. The editions [have] ἔτριβε.

(44) ‹anchor: "ζῶντα καυθῆναι"› · printed under col 1033

Ita Jacobsonus e codicibus Vindob., Paris. et Barocc. Editi: κατακαυθῆναι.

So Jacobson, from the Vienna, Paris and Baroccian manuscripts. The editions [have] κατακαυθῆναι.

(45) ‹anchor: "οἰκεῖοι ὑπῆρχον"› · printed under col 1033

Ἦν γὰρ … ὑπῆρχον ex interpolatoris manu esse censet Dalrymplius. Jac.

Dalrymple judges Ἦν γὰρ … ὑπῆρχον to be from the hand of an interpolator. Jac[obson].

(46) ‹anchor: "ὁ εἰρήναρχος"› · printed under col 1033

Irenarchae munus erat, seditiosos homines et pacis publicae turbatores comprehendere. Vales.

It was the irenarch's office to arrest seditious men and disturbers of the public peace. Vales[ius].

(47) ‹anchor: "ὁ καὶ κληρονόμος"› · printed under col 1033

Κληρονόμοι sunt « magistratus, » sorte electi. Cot. Mihi idem magistratus tum εἰρήναρχος, tum κληρονόμος vocatus fuisse videtur.

Κληρονόμοι are "magistrates" chosen by lot. Cot[elier]. To me the same magistrate seems to have been called at one time εἰρήναρχος, at another κληρονόμος.

(48) ‹anchor: "τὸ αὐτὸ ὄνομα"› · printed under col 1033

Ὄνομα, ut saepius, « munus, officium, honor. »

Ὄνομα [means], as often, "charge, office, dignity."

(49) ‹anchor: "τὴν αὐτοῦ"› · printed under col 1033

Lege αὐτήν. Jac.

Read αὐτήν. Jac[obson].

(50) ‹anchor: "ὀψὲ τῆς ὥρας συνεπελθόντες"› · printed under col 1034

Ita Usserius et Smithius ex Eusebii (H. E. IV, 15) lectione ἐπελθόντες corrigendum esse putant. Editi: συναπελθόντες.

So Usher and Smith think it must be corrected, from the reading of Eusebius (H. E. IV, 15), ἐπελθόντες. The editions [have] συναπελθόντες.

(51) ‹anchor: "ἐν ὑπερῴῳ"› (the call stands after ἐν) · printed under col 1034

Praepositionem ἐν ab aliis omissam reposuit Jacobsonus e cod. Vindob.

The preposition ἐν, omitted by others, Jacobson restored from the Vienna manuscript.

(52) ‹anchor: "τοῦ Θεοῦ γενέσθω"› · printed under col 1034

Ita Jacobsonus e tribus codd.; Vulg. Κυρίου.

So Jacobson, from three manuscripts; the common reading [is] Κυρίου.

(53) ‹anchor: "αὐτοὺς παρόντας"› · printed under col 1034

Ita Jacobsonus e codd. Vind. et Paris. Vulg. ἀκούσας οὖν τοὺς παρόντας.

So Jacobson, from the Vienna and Paris manuscripts. The common reading [is] ἀκούσας οὖν τοὺς παρόντας.

(54) ‹anchor: "πρεσβύτην ἄνδρα"› · printed under col 1034

Ita Jacobsonus e cod. Paris. Vulg.: εὐσταθὲς, τινὲς ἔλεγον· Ἡ τοσαύτη σπουδὴ, ἡ τοῦ συλληφθῆναι τοιοῦτον πρεσβύτην ἄνδρα ἦν;

So Jacobson, from the Paris manuscript. The common text [reads]: εὐσταθὲς, τινὲς ἔλεγον· Ἡ τοσαύτη σπουδὴ, ἡ τοῦ συλληφθῆναι τοιοῦτον πρεσβύτην ἄνδρα ἦν; [that is, "composure, some said: Was there such haste, to arrest so old a man?"]

Editors' prose

V. Polycarpi secessus et visio.

V. Polycarp's withdrawal and vision.

VI. Polycarpus a servulo proditur. Herodes irenarcha.

VI. Polycarp is betrayed by a young slave. Herod the irenarch.

VII. Polycarpus a persecutoribus invenitur.

VII. Polycarp is found by the persecutors.

Footnotes

(50)–(54) printed under this column; their calls are in the Greek of col 1033, set in n1033

Footnotes

(55)–(59) printed under this column, and (60) begun under it; their calls are in the Greek of col 1036, set in n1036

Page

running head: S. POLYCARPUS MARTYR. (across the page; column numbers 1035 | 1036)
marginal letters: A; B; C; D (in the gutter, shared with col 1036; see n1036 for the Greek lines they stand beside)
old-edition numerals: none seen
signature: none seen
other: Migne's Latin translation of chs. 8–10 (not set). Captions VIII, IX and X printed across this column are set in n1036. No superior-figure scripture note under this column.

PG 5:1036

[8] Ὡς δὲ κατέπαυσε τὴν προσευχὴν, μνημονεύσας ἁπάντων καὶ τῶν πώποτε συμβεβηκότων αὐτῷ, μικρῶν τε καὶ μεγάλων, ἐνδόξων τε καὶ ἀδόξων, καὶ ἁπάσης τῆς κατὰ τὴν οἰκουμένην καθολικῆς Ἐκκλησίας, τῆς ὥρας ἐλθούσης τοῦ ἐξιέναι, ἐν ὄνῳ καθίσαντες αὐτὸν, ἦγον εἰς τὴν πόλιν, ὄντος Σαββάτου μεγάλου. Καὶ ὑπήντα αὐτῷ ὁ εἰρήναρχος Ἡρώδης καὶ ὁ πατὴρ αὐτοῦ Νικήτης ἐπὶ τὸ ὄχημα, οἳ καὶ μεταθέντες αὐτὸν ἐπὶ τὴν καροῦχαν, ἔπειθον παρακαθεζόμενοι καὶ λέγοντες· « Τί γὰρ κακόν ἐστιν εἰπεῖν· Κύριος Καῖσαρ, καὶ ἐπιθῦσαι, καὶ τὰ τούτοις ἀκόλουθα, καὶ διασώζεσθαι; » Ὁ δὲ τὰ μὲν πρῶτα οὐκ ἀπεκρίνατο αὐτοῖς· ἐπιμενόντων δὲ αὐτῶν, ἔφη· « Οὐ μέλλω ποιεῖν, ὃ συμβουλεύετέ μοι. » Οἱ δὲ ἀποτυχόντες τοῦ πεῖσαι αὐτὸν, δεινὰ ῥήματα ἔλεγον αὐτῷ, καὶ μετὰ σπουδῆς καθήρουν αὐτὸν ἀπὸ τοῦ ὀχήματος, ὡς καὶ κατιόντα ἀπὸ τῆς καρούχας ἀποσυρῆναι τὸ ἀντικνήμιον. Καὶ μὴ ἐπιστραφεὶς, ὡς οὐδὲν πεπονθὼς, προθύμως μετὰ σπουδῆς ἐπορεύετο, ἀγόμενος εἰς τὸ στάδιον, θορύβου τηλικούτου ὄντος ἐν τῷ σταδίῳ, ὡς μηδὲ ἀκουσθῆναί τινα δύνασθαι.

[8] And when he had ended his prayer, having remembered all who had ever had to do with him, small and great, of good repute and of none, and the whole catholic Church throughout the world, the hour having come to set out, they set him on an ass and led him into the city, it being a great Sabbath. And the eirenarch Herod and his father Nicetes met him, on the carriage; and they, having moved him onto the carriage, tried to persuade him, sitting beside him and saying: "For what harm is there in saying 'Caesar is Lord', and in sacrificing, and in the things that follow from these, and so being saved?" But at first he did not answer them; but when they persisted, he said: "I am not going to do what you advise me." And having failed to persuade him, they spoke dreadful words to him, and pulled him down from the carriage in haste, so that as he got down from the carriage he scraped his shin. And without turning round, as though he had suffered nothing, he went on eagerly and in haste, being led into the stadium, there being such an uproar in the stadium that no one could even be heard.

[9] Τῷ δὲ Πολυκάρπῳ, εἰσιόντι εἰς τὸ στάδιον, φωνὴ ἐξ οὐρανοῦ ἐγένετο· « Ἴσχυε καὶ ἀνδρίζου, Πολύκαρπε. » Καὶ τὸν μὲν εἰπόντα οὐδεὶς εἶδεν· τὴν δὲ φωνὴν τῶν ἡμετέρων οἱ παρόντες ἤκουσαν. Καὶ [λοιπὸν] προσαχθέντος αὐτοῦ, θόρυβος ἦν μέγας ἀκουσάντων, ὅτι Πολύκαρπος συνείληπται. Λοιπὸν προσαχθέντα αὐτὸν ἀνηρώτα ὁ ἀνθύπατος, εἰ αὐτὸς εἴη Πολύκαρπος. Τοῦ δὲ ὁμολογοῦντος, ἔπειθεν ἀρνεῖσθαι, λέγων· « Αἰδέσθητί σου τὴν ἡλικίαν, » καὶ ἕτερα τούτοις ἀκόλουθα, ὡς ἔθος αὐτοῖς λέγειν· « Ὄμοσον τὴν Καίσαρος τύχην, μετανόησον, εἰπέ· Αἶρε τοὺς ἀθέους. » Ὁ δὲ Πολύκαρπος ἐμβριθεῖ τῷ προσώπῳ εἰς πάντα τὸν ὄχλον τῶν ἐν τῷ σταδίῳ ἀνόμων ἐθνῶν ἐμβλέψας, καὶ ἐπισείσας αὐτοῖς τὴν χεῖρα, στενάξας τε καὶ ἀναβλέψας εἰς τὸν οὐρανὸν, εἶπεν· « Αἶρε τοὺς ἀθέους. » Ἐγκειμένου δὲ τοῦ ἀνθυπάτου καὶ λέγοντος· « Ὄμοσον, καὶ ἀπολύω σε, λοιδόρησον τὸν Χριστόν· » ὁ Πολύκαρπος ἔφη· « Ὀγδοήκοντα καὶ ἓξ ἔτη ἔχω δουλεύων αὐτῷ, καὶ οὐδέν με ἠδίκησεν· καὶ πῶς δύναμαι βλασφημῆσαι τὸν βασιλέα μου, τὸν σώσαντά με; »

[9] And as Polycarp was entering the stadium, a voice came from heaven: "Be strong, and play the man, Polycarp." And no one saw the speaker, but those of our people who were present heard the voice. And when he was brought forward [at last], there was a great uproar among those who heard that Polycarp had been arrested. At last, when he had been brought forward, the proconsul asked him whether he was Polycarp. And when he confessed it, he tried to persuade him to deny, saying: "Have respect for your age," and other things that follow from these, as is their custom to say: "Swear by the fortune of Caesar; repent; say, Away with the atheists!" But Polycarp, looking with a stern face on the whole crowd of lawless heathen in the stadium, and waving his hand at them, groaning and looking up to heaven, said: "Away with the atheists!" And when the proconsul pressed him and said: "Swear, and I release you; revile Christ," Polycarp said: "Eighty-six years I have been serving Him, and He has done me no wrong; and how can I blaspheme my King, Who saved me?"

[10] Ἐπιμένοντος δὲ πάλιν αὐτοῦ καὶ λέγοντος· « Ὄμοσον τὴν Καίσαρος τύχην, » ἀπεκρίνατο· « Εἰ κενοδοξεῖς, ἵνα ὀμόσω τὴν Καίσαρος τύχην, ὡς σὺ λέγεις, προσποιεῖ δὲ ἀγνοεῖν με, τίς εἰμι· μετὰ παρρησίας ἄκουε, Χριστιανός εἰμι. Εἰ δὲ μαθεῖν θέλεις τὸν τοῦ Χριστιανισμοῦ λόγον, δὸς ἡμέραν, καὶ ἄκουσον. »

[10] And when he persisted again and said: "Swear by the fortune of Caesar," he answered: "If you vainly imagine that I will swear by the fortune of Caesar, as you say, and pretend not to know who I am, hear it plainly: I am a Christian. And if you wish to learn the teaching of Christianity, grant me a day, and listen."

Editors' notes and page, col. 1036

Footnotes

(55) ‹anchor: "καὶ τῶν πώποτε"› (added by MP02) · printed under col 1035

Ita Jacobsonus e tribus codicibus. Vulg. ποτέ.

So Jacobson, from three manuscripts. The common reading [is] ποτέ.

(56) ‹anchor: "ὄντος Σαββάτου μεγάλου"› · printed under col 1035

I. e. Vigilia Paschatis.

That is, the Vigil of Easter.

(57) ‹anchor: "ἐπὶ τὸ ὄχημα"› · printed under col 1035

Ἐπὶ τὸ ὄχημα glossema esse videtur. Jac.

Ἐπὶ τὸ ὄχημα seems to be a gloss. Jac[obson].

(58) ‹anchor: "Κύριος Καῖσαρ"› · printed under col 1035

Codices omnes habent Κύριος. Editi: Κύριε. Jac.

All the manuscripts have Κύριος. The editions [have] Κύριε. Jac[obson].

(59) ‹anchor: "ἀπὸ τοῦ ὀχήματος"› · printed under col 1035

Ἀπὸ τοῦ ὀχήματος glossema esse videtur. Jac.

Ἀπὸ τοῦ ὀχήματος seems to be a gloss. Jac[obson].

(60) ‹anchor: "Καὶ [λοιπὸν]"› · printed under col 1035, continued under col 1036

Vocem λοιπόν, quae statim recurrit, uncinis inclusit Jacobsonus.

Jacobson enclosed in brackets the word λοιπόν, which recurs immediately afterwards.

(61) ‹anchor: "ὡς ἔθος αὐτοῖς λέγειν"› · printed under col 1036

Ita Jacobsonus e cod. Vindob. Editi: λέγων.

So Jacobson, from the Vienna manuscript. The editions [have] λέγων.

(62) ‹anchor: "εἰπέ· Αἶρε τοὺς ἀθέους" (first occurrence)› · printed under col 1036

I. e. « Una cum paganis Christianorum optes interitum. »

That is, "Together with the pagans, wish for the destruction of the Christians."

(63) ‹anchor: "εἶπεν· Αἶρε τοὺς ἀθέους" (second occurrence; the figure looks like 65, read 63 by sequence)› · printed under col 1036

I. e. « paganos persecutores. »

That is, "the pagan persecutors."

(64) ‹anchor: "προσποιεῖ"› · printed under col 1036

Ita Jacobsonus e codd. Barocc. et Vindob. Editi: προσποιεῖς, male.

So Jacobson, from the Baroccian and Vienna manuscripts. The editions [have] προσποιεῖς, wrongly.

Editors' prose

VIII. Polycarpus in urbem ducitur.

VIII. Polycarp is led into the city.

IX. Polycarpus Christo Domino suo non maledicit.

IX. Polycarp does not curse Christ his Lord.

X. Polycarpus se Christianum profitetur, et de Christo loqui vult.

X. Polycarp professes himself a Christian, and wishes to speak about Christ.

Page

running head: S. POLYCARPUS MARTYR. (across the page; column numbers 1035 | 1036)
marginal letters: A ‹Ὡς δὲ κατέπαυσε τὴν προσευχὴν›; B ‹ἔλεγον αὐτῷ, καὶ μετὰ σπουδῆς›; C ‹ἀνηρώτα ὁ ἀνθύπατος›; D ‹σίας ἄκουε, Χριστιανός εἰμι›
old-edition numerals: none
signature: none
other: The top of this column (head, caption VIII and ch. 8, to δύνασθαι) was set by MP02 in c1036_a from seen images; chs. 9–10 were set by MP01 in c1036_b and re-verified against the page by MP02. The right edge of the column is compressed by the page curve; squeezed letters with visible traces were set plain. The closing bracket after [λοιπὸν is not visible at the call (60). The editors' italic chapter captions VIII, IX and X are printed full width over both columns; chapter numbers supplied as [8], [9], [10].

PG 5:1037

Ὁ ἀνθύπατος ἔφη· « Πεῖσον τὸν δῆμον. » Ὁ δὲ Πυλύκαρπος εἶπεν· « Σὲ μὲν καὶ λόγου ἠξίωσα· δεδιδάγμεθα γὰρ ἀρχαῖς καὶ ἐξουσίαις ὑπὸ τοῦ Θεοῦ τεταγμέναις τιμὴν κατὰ τὸ προσῆκον, τὴν μὴ βλάπτουσαν ἡμᾶς, ἀπονέμειν· ἐκείνους δὲ οὐχ ἡγοῦμαι ἀξίους τοῦ ἀπολογεῖσθαι αὐτοῖς. »

The proconsul said: "Persuade the people." But Polycarp said: "You I have indeed thought worthy of an account; for we have been taught to render to rulers and authorities appointed by God honour as is fitting, such as does us no harm; but those I do not think worthy that I should make my defence before them."

[11] Ὁ δὲ ἀνθύπατος πρὸς αὐτὸν εἶπε· « Θηρία ἔχω, τούτοις σε παραβαλῶ, ἐὰν μὴ μετανοήσῃς. » Ὁ δὲ εἶπεν· « Κάλει, ἀμετάθετος γὰρ ἡμῖν ἡ ἀπὸ τῶν κρειττόνων ἐπὶ τὰ χείρω μετάνοια· καλὸν δὲ μετατίθεσθαί με ἀπὸ τῶν χαλεπῶν ἐπὶ τὰ δίκαια. » Ὁ δὲ πάλιν πρὸς αὐτόν· « Πυρί σε ποιῶ δαπανηθῆναι, εἰ τῶν θηρίων καταφρονεῖς, ἐὰν μὴ μετανοήσῃς. » Ὁ δὲ Πολύκαρπος· « Πῦρ ἀπειλεῖς τὸ πρὸς ὥραν καιόμενον, καὶ μετ' ὀλίγον σβεννύμενον· ἀγνοεῖς γὰρ τὸ τῆς μελλούσης κρίσεως καὶ αἰωνίου κολάσεως τοῖς ἀσεβέσι τηρούμενον πῦρ. Ἀλλὰ τί βραδύνεις; Φέρε, ὃ βούλει. »

[11] And the proconsul said to him: "I have wild beasts; I will throw you to them, unless you repent." And he said: "Call them; for repentance from the better to the worse is impossible for us; but it is good for me to change from cruelty to justice." And he said to him again: "I will have you consumed by fire, if you despise the beasts, unless you repent." And Polycarp [said]: "You threaten the fire that burns for an hour and after a little is quenched; for you do not know the fire of the judgement to come and of eternal punishment, which is kept for the ungodly. But why do you delay? Bring what you will."

[12] Ταῦτα δὲ καὶ ἄλλα πλείονα λέγων, θάρσους καὶ χαρᾶς ἐνεπίμπλατο, καὶ τὸ πρόσωπον αὐτοῦ χάριτος ἐπληροῦτο, ὥστε οὐ μόνον μὴ συμπεσεῖν, ταραχθέντα ὑπὸ τῶν λεγομένων πρὸς αὐτὸν, ἀλλὰ τοὐναντίον τὸν ἀνθύπατον ἐκστῆναι, πέμψαι τε τὸν ἑαυτοῦ κήρυκα, ἐν μέσῳ τῷ σταδίῳ κηρύξαι τρίτον· « Πολύκαρπος ὡμολόγησεν ἑαυτὸν Χριστιανὸν εἶναι. » Τούτου λεχθέντος ὑπὸ τοῦ κήρυκος, ἅπαν τὸ πλῆθος ἐθνῶν τε καὶ Ἰουδαίων τῶν τὴν Σμύρναν κατοικούντων, ἀκατασχέτῳ θυμῷ καὶ μεγάλῃ φωνῇ ἐπεβόα· « Οὗτός ἐστιν ὁ τῆς ἀσεβείας διδάσκαλος, ὁ πατὴρ τῶν Χριστιανῶν, ὁ τῶν ἡμετέρων θεῶν καθαιρέτης, ὁ πολλοὺς διδάσκων μὴ θύειν, μηδὲ προσκυνεῖν τοῖς θεοῖς. » Ταῦτα λέγοντες ἐπεβόων καὶ ἠρώτων τὸν Ἀσιάρχην Φίλιππον, ἵνα ἐπαφῇ τῷ Πολυκάρπῳ λέοντα. Ὁ δὲ Φίλιππος ἔφη, μὴ εἶναι ἐξὸν αὐτῷ, ἐπειδὴ πεπληρώκει τὰ κυνηγέσια. Τότε ἔδοξεν αὐτοῖς ὁμοθυμαδὸν ἐπιβοῆσαι, ὥστε τὸν Πολύκαρπον ζῶντα κατακαυθῆναι. Ἔδει γὰρ τὸ τῆς φανερωθείσης ἐπὶ τοῦ προσκεφαλαίου ὀπτασίας πληρωθῆναι, ὅτε ἰδὼν αὐτὸ καιόμενον προσευχόμενος, εἶπεν ἐπιστραφεὶς τοῖς σὺν αὐτῷ πιστοῖς προφητικῶς· « Δεῖ με ζῶντα κατακαυθῆναι. »

[12] Saying these and many other things, he was filled with courage and joy, and his face was filled with grace, so that not only did he not collapse, troubled by what was said to him, but on the contrary the proconsul was astounded, and sent his own herald to proclaim three times in the middle of the stadium: "Polycarp has confessed himself to be a Christian." When this had been said by the herald, the whole multitude of the Gentiles and Jews who lived in Smyrna cried out with uncontrollable rage and a loud voice: "This is the teacher of impiety, the father of the Christians, the destroyer of our gods, who teaches many not to sacrifice nor to worship the gods." Saying this they cried out and asked Philip the Asiarch to let a lion loose on Polycarp. But Philip said that it was not lawful for him, since he had finished the hunting games. Then it seemed good to them to cry out with one accord that Polycarp should be burned alive. For the vision that had been revealed about the pillow had to be fulfilled, when, seeing it burning while he prayed, he turned and said prophetically to the faithful who were with him: "I must be burned alive."

[13] Ταῦτα οὖν μετὰ τοσούτου τάχους ἐγίνετο, θᾶττον τοῦ λεχθῆναι, τῶν ὄχλων παραχρῆμα συναγόντων ἐκ

[13] These things, then, were coming to pass with such speed, quicker than they are told, the crowds gathering together on the instant out of

Editors' notes and page, col. 1037

Footnotes

(65) ‹anchor: "Πεῖσον τὸν δῆμον"› · printed under col 1037

I. e. « audire te volo, si a populo prolationem supplicii poteris impetrare. » Neandro proconsul Ignatium servare voluisse videtur. Vide ejus Historiam eccles. I, p. 107-110.

That is, "I am willing to hear you, if you can obtain from the people a postponement of the punishment." To Neander the proconsul seems to have wished to save Polycarp. See his Church History I, pp. 107–110.

(66) ‹anchor: "ταραχθέντα"› · printed under col 1037

Ita Jacobsonus e codd. Vindob. et Paris.

So Jacobson, from the Vienna and Paris manuscripts.

(67) ‹anchor: "ὁ τῆς ἀσεβείας διδάσκαλος"› · printed under col 1037

Pro ἀσεβείας restituendum esse Ἀσίας, Eusebii, Rufini et veteris interpretis consentiens hic evincit auctoritas. Usser.

That Ἀσίας must be restored in place of ἀσεβείας is proved here by the agreeing authority of Eusebius, Rufinus and the old interpreter. Ussher.

(68) ‹anchor: "τὸν Ἀσιάρχην Φίλιππον"› · printed under col 1037, continued under col 1038

Asiarchae erant, qui ludos sacros in honorem deorum pro salute provinciae suae statis temporibus procurabant. Quod vero spectacula, quae ab illis dabantur, sacra erant, inde sacerdotes sunt appellati. Mader. Valde onerosum erat hoc sacerdotium, atque idcirco nonnisi opulentiores ad id gerendum eligebantur. Hinc est, quod Strabo observat, Asiarchas fere ex Trallianis desumptos fuisse, propterea quod ejus urbis cives totius Asiae opulentissimi essent. Vales. Idem iste Philippus infra c. 21 ἀρχιερεὺς Τραλλιανός appellatur. Jac.

The Asiarchs were those who at fixed times provided sacred games in honour of the gods for the welfare of their province. And because the spectacles given by them were sacred, they were therefore called priests. Mader. This priesthood was very burdensome, and for that reason only the wealthier were chosen to hold it. Hence it is that Strabo observes that the Asiarchs were generally taken from the Trallians, because the citizens of that city were the wealthiest of all Asia. Vales[ius]. This same Philip is called below, in ch. 21, ἀρχιερεὺς Τραλλιανός. Jac[obson].

(69) ‹anchor: "ἐπειδὴ πεπληρώκει"› · printed under col 1038

Ita codices, teste Jacobsono, omisso augmento plusquamperfecti, quod saepius fieri testatur Winer Gramm., § 12, n. 8. p. 69, ed. IV.

So the manuscripts, on Jacobson's testimony, with the augment of the pluperfect omitted, which Winer, Grammar, § 12, n. 8, p. 69, 4th ed., attests happens rather often.

(70) ‹anchor: "τὸν Πολύκαρπον ζῶντα"› · printed under col 1038

E codd. Vind. et Parisiensi Jacobsonus reposuit ζῶντα.

Jacobson restored ζῶντα from the Vienna and Paris manuscripts.

Editors' prose

XI. Nec bestiarum, nec ignis minae Polycarpum perterrent.

XI. Neither the threats of the beasts nor of fire terrify Polycarp.

XII. Polycarpus ad rogum damnatur.

XII. Polycarp is condemned to the pyre.

XIII. Rogus exstruitur.

XIII. The pyre is built.

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running head: EPIST. ECCLESIAE SMYRN. DE MARTYRIO S. POLYCARPI. (across the page; column numbers 1037 | 1038)
marginal letters: A ‹Ὁ ἀνθύπατος ἔφη· « Πεῖσον› (in the gutter); B ‹ρίων καταφρονεῖς, ἐὰν μὴ›; C ‹τὸν Ἀσιάρχην (68) Φίλιππον›; D ‹in the footnotes, at notes (65) | (68) continued›
old-edition numerals: none
signature: none
other: The editors' italic chapter captions XI, XII and XIII are printed full width over both columns; chapter numbers supplied in the text as [11], [12] (and [13] in the import). The imported text (R0198) began at [13], the last two lines of this column; the end of ch. 10 and chs. 11–12 were added above it by MP01.

PG 5:1038

Editors' notes and page, col. 1038

Footnotes

(¹⁰) ‹anchor: "quibus rationem reddam"› · printed under col 1037 Rom. XIII, 1, 7; Tit. III, 1.

Rom. 13:1, 7; Titus 3:1.

(68) continued under this column; its call is in the Greek of col 1037, set in n1037

(69)–(70) printed under this column; their calls are in the Greek of col 1037, set in n1037

Footnotes

(¹¹) ‹anchor: "in calice Christi tui"› · printed under col 1039 Matth. XX, 22; XXVI, 39; Marc. X, 38.

Matt. 20:22; 26:39; Mark 10:38.

(71)–(73) printed under this column; their calls are in the Greek of col 1040, set in n1040

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running head: S. POLYCARPUS MARTYR. (across the page; column numbers 1039 | 1040)
marginal letters: A ‹et sarmenta congerente› (in the gutter); B ‹Illi ergo non quidem clavis›; C ‹gui et accepto, quemadmodum›; D ‹in circulo corpus martyris›
old-edition numerals: none
signature: none
other: Migne's Latin translation of the Greek of col 1040 (not set). The editors' chapter captions XIV and XV are set in n1040.

PG 5:1040

τε τῶν ἐργαστηρίων καὶ βαλανείων ξύλα, καὶ φρύγανα· μάλιστα Ἰουδαίων προθύμως, ὡς ἔθος αὐτοῖς, εἰς ταῦτα ὑπουργούντων.

both the workshops and the baths logs and brushwood, the Jews above all lending their service to these things readily, as is their custom.

Ὄτε δὲ ἡ πυρκαϊὰ ἡτοιμάσθη, ἀποθέμενος ἑαυτῷ πάντα τὰ ἱμάτια, καὶ λύσας τὴν ζώνην αὐτοῦ, ἐπειρᾶτο καὶ ὑπολύειν ἑαυτόν· μὴ πρότερον τοῦτο ποιῶν, διὰ τὸ ἀεὶ ἕκαστον τῶν πιστῶν σπουδάζειν, ὅστις τάχιον τοῦ χρωτὸς αὐτοῦ ἅψηται· παντὶ γὰρ καλῷ, ἀγαθῆς ἕνεκεν πολιτείας, καὶ πρὸ τῆς μαρτυρίας ἐκεκόσμητο. Εὐθέως οὖν αὐτῷ περιετίθετο τὰ πρὸς τὴν πυρὰν ἡρμοσμένα ὄργανα. Μελλόντων δὲ αὐτῶν καὶ προσηλοῦν, εἶπεν· « Άφετέ με οὕτως· ὁ γὰρ δούς μοι ὑπομεῖναι τὸ πῦρ, δώσει καὶ χωρὶς τῆς ὑμετέρας ἐκ τῶν ἡλων ἀσφαλείας, ἀσάλευτον ἐπιμεῖναι τῇ πυρᾷ. »

And when the pyre had been made ready, laying aside from himself all his garments and loosing his belt, he attempted also to unbind his own footwear — a thing he had not done before, because each of the faithful was always eager which of them should the sooner touch his flesh; for with every good thing, for the sake of his good manner of life, he had been adorned even before his martyrdom. Immediately, then, there were set about him the instruments fitted to the pyre. And when they were about to nail him fast as well, he said: « Leave me thus; for He who has granted me to endure the fire will grant also, apart from your securing me with the nails, that I remain unshaken upon the pyre. »

[14] Οἱ δὲ οὐ καθήλωσαν μὲν, ἔδησαν δὲ αὐτόν. Ὁ δὲ ὀπίσω τὰς χεῖρας ποιήσας καὶ προσδεθείς, ὥσπερ κριὸς ἐπίσημος ἐκ μεγάλου ποιμνίου εἰς προσφοράν, ὁλοκάρπωμα δεκτὸν τῷ Θεῷ ἡτοιμασμένον, ἀναβλέψας εἰς τὸν οὐρανὸν, εἶπε· « Κύριε ὁ Θεὸς, ὁ παντοκράτωρ, ὁ τοῦ ἀγαπητοῦ καὶ εὐλογητοῦ Παιδός σου Ἰησοῦ Χριστοῦ Πατὴρ, δι' οὗ τὴν περὶ σοῦ ἐπίγνωσιν εἰλήφαμεν, ὁ Θεὸς ἀγγέλων καὶ δυνάμεων, καὶ πάσης τῆς κτίσεως, καὶ παντὸς τοῦ γένους τῶν δικαίων, οἳ ζῶσιν ἐνώπιόν σου· εὐλογῶ σε, ὅτι ἠξίωσάς με τῆς ἡμέρας καὶ ὥρας ταύτης, τοῦ λαβεῖν με μέρος ἐν ἀριθμῷ τῶν μαρτύρων σου, ἐν τῷ ποτηρίῳ τοῦ Χριστοῦ σου, εἰς ἀνάστασιν ζωῆς αἰωνίου, ψυχῆς τε καὶ σώματος, ἐν ἀφθαρσίᾳ Πνεύματος ἁγίου· ἐν οἷς προσδεχθείην ἐνώπιόν σου σήμερον ἐν θυσίᾳ πίονι καὶ προσδεκτῇ, καθὼς προητοίμασας καὶ προεφανέρωσας καὶ ἐπλήρωσας, ὁ ἀψευδὴς καὶ ἀληθινὸς Θεός. Διὰ τοῦτο καὶ περὶ πάντων αἰνῶ σε, εὐλογῶ σε, δοξάζω σε, σὺν τῷ αἰωνίῳ καὶ ἐπουρανίῳ Ἰησοῦ Χριστῷ, ἀγαπητῷ σου Παιδί· μεθ' οὗ σοι καὶ Πνεύματι ἁγίῳ ἡ δόξα, καὶ νῦν καὶ εἰς τοὺς μέλλοντας αἰῶνας. Ἀμήν. »

[14] But they did not nail him; they bound him, however. And he, having put his hands behind him and having been bound fast, like a choice ram out of a great flock for an offering, a whole burnt offering acceptable to God and made ready, looking up to heaven, said: « Lord God almighty, Father of Thy beloved and blessed Servant Jesus Christ, through Whom we have received the knowledge of Thee, God of angels and of powers and of all creation and of the whole race of the righteous who live before Thee: I bless Thee, because Thou hast accounted me worthy of this day and hour, that I should take a part in the number of Thy martyrs, in the cup of Thy Christ, unto a resurrection of life eternal, of soul and of body, in the incorruption of the Holy Spirit; among whom may I be received before Thee this day in a rich and acceptable sacrifice, even as Thou didst prepare it beforehand and didst manifest it beforehand and hast fulfilled it, Thou Who art the God that cannot lie, and true. For this cause also, concerning all things, I praise Thee, I bless Thee, I glorify Thee, together with the eternal and heavenly Jesus Christ, Thy beloved Servant; with Whom to Thee, together with the Holy Spirit, be the glory, both now and unto the ages to come. Amen. »

[15] Ἀναπέμψαντος δὲ αὐτοῦ τὸ « Ἀμὴν, » καὶ πληρώσαντος τὴν εὐχὴν, οἱ τοῦ πυρὸς ἄνθρωποι ἐξῆψαν τὸ πῦρ. Μεγάλης δὲ ἐκλαμψάσης φλογὸς, θαῦμα μέγα εἴδομεν, οἷς ἰδεῖν ἐδόθη· οἳ καὶ ἐτηρήθημεν, εἰς τὸ ἀναγγεῖλαι τοῖς λοιποῖς τὰ γενόμενα. Τὸ γὰρ πῦρ καμάρας εἶδος ποιῆσαν, ὥσπερ ὀθόνη πλοίου ὑπὸ πνεύματος πληρουμένη, κύκλῳ περιετείχισε τὸ σῶμα τοῦ μάρτυρος· καὶ ἦν μέσον οὐχ ὡς σὰρξ καιομένη, ἀλλ' ὡς ἄρτος ὀπτώμενος, ἢ ὡς χρυσὸς καὶ ἄργυρος ἐν καμίνῳ πυρούμενος. Καὶ γὰρ εὐωδίας

[15] And when he had sent up the « Amen » and had completed the prayer, the men of the fire kindled the fire. And when a great flame had blazed forth, we saw a great marvel — we to whom it was given to see, who also were preserved for this, to announce to the rest the things that came to pass. For the fire, having made the shape of a vaulted chamber, like a ship's sail filled by the wind, walled round about the body of the martyr; and there was in the midst not as flesh burning, but as bread being baked, or as gold and silver being refined in a furnace. For indeed we perceived a fragrance

Editors' notes and page, col. 1040

Footnotes

(71) ‹anchor: "παντὶ γὰρ καλῷ"› · printed under col 1039

Praepositio ἐν, quae legitur in editis, abest a ms. et plane mihi redundare videtur. Jac.

The preposition ἐν, which is read in the editions, is absent from the manuscript and seems to me plainly redundant. Jac[obson].

(72) ‹anchor: "ἡρμοσμένα ὄργανα"› · printed under col 1039

E. g. « palus, catenae, funes, » etc.

For example, "the stake, chains, ropes," etc.

(73) ‹anchor: "καὶ προσηλοῦν"› · printed under col 1039

Non videntur haec ita intelligenda, quasi Polycarpi manus clavis transfixuri essent, et palo affixuri; non fuisset enim haec exigua pars supplicii [quam carnifices non remisissent]. Crediderim ergo, catenas, quibus revinctae erant ad tergum manus, palo clavis affixas fuisse, ne moverentur. Cler.

These words do not seem to be understood as if they were going to pierce Polycarp's hands with nails and fasten them to the stake; for this would not have been a slight part of the punishment [which the executioners would not have remitted]. I would believe, therefore, that the chains with which his hands were bound behind his back were fastened to the stake with nails, so that they should not move. Cler[icus].

(74) ‹anchor: "εἰς προσφορὰν"› · printed under col 1040

Similia in Martyrio Ignat. c. 2.

Similar [words] in the Martyrdom of Ignatius, ch. 2.

(75) ‹anchor: "ὁλοκάρπωμα δεκτὸν"› · printed under col 1040

A graecis interpretibus Hebraeorum עֹלָה non per ὁλοκαύτωμα solum redditur, sed interdum etiam per ὁλοκάρπωμα, ut Lev. I, 14, XVI, 24. Usser.

By the Greek translators the Hebrew עֹלָה is rendered not only by ὁλοκαύτωμα, but sometimes also by ὁλοκάρπωμα, as at Lev. 1:14; 16:24. Ussher.

(76) ‹anchor: "καὶ ἐπλήρωσας"› · printed under col 1040

Patefecerat enim ei Deus ignem martyrii. Cfr. supr. c. 5.

For God had revealed to him the fire of his martyrdom. Cf. above, ch. 5.

(77) ‹anchor: "ἐν καμίνῳ πυρούμενος"› · printed under col 1040

Quod ignis fornicis praebens speciem steterit, id causis physicis tribui posse censet Dalrymplius. Jac.

That the fire stood presenting the appearance of a vault, Dalrymple thinks can be attributed to natural causes. Jac[obson].

Editors' prose

XIV. Polycarpi precatio.

XIV. Polycarp's prayer.

XV. Polycarpus igne non laeditur.

XV. Polycarp is not harmed by the fire.

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running head: S. POLYCARPUS MARTYR. (across the page; column numbers 1039 | 1040)
marginal letters: A ‹τε τῶν ἐργαστηρίων καὶ βαλανείων› (in the gutter); B ‹Οἱ δὲ οὐ καθήλωσαν μὲν›; C ‹ρον ἐν θυσίᾳ πίονι›; D ‹τοῦ μάρτυρος· καὶ ἦν μέσον›
old-edition numerals: none
signature: none
other: Layer 1 of this column is the imported text (R0198), checked against the page at its start (τε τῶν ἐργαστηρίων) and end (Καὶ γὰρ εὐωδίας): complete. The right edge of the column is compressed by the page curve at the scan's edge. The editors' italic chapter captions XIV and XV are printed full width over both columns.

PG 5:1041

τοσαύτης ἀντελαβόμεθα, ὡς λιβανωτοῦ πνέοντος, ἢ ἄλλου τινὸς τῶν τιμίων ἀρωμάτων.

so great, as of frankincense breathing forth, or of some other of the precious spices.

[16] Πέρας οὖν ἰδόντες οἱ ἄνομοι, οὐ δυνάμενον αὐτοῦ τὸ σῶμα ὑπὸ τοῦ πυρὸς δαπανηθῆναι, ἐκέλευσαν προσελθόντα αὐτῷ κομφέκτορα παραβῦσαι ξιφίδιον. Καὶ τοῦτο ποιήσαντος, ἐξῆλθε περιστερὰ καὶ πλῆθος αἵματος, ὥστε κατασβέσαι τὸ πῦρ, καὶ θαυμάσαι πάντα τὸν ὄχλον, εἰ τοσαύτη τις διαφορὰ μεταξὺ τῶν ἀπίστων καὶ τῶν ἐκλεκτῶν· ὧν εἷς καὶ οὗτος γεγόνει ὁ θαυμασιώτατος μάρτυς Πολύκαρπος, ἐν τοῖς καθ' ἡμᾶς χρόνοις διδάσκαλος ἀποστολικὸς καὶ προφητικὸς γενόμενος, ἐπίσκοπός τε τῆς ἐν Σμύρνῃ καθολικῆς Ἐκκλησίας. Πᾶν γὰρ ῥῆμα, ὃ ἐξαφῆκεν ἐκ τοῦ στόματος αὐτοῦ, καὶ ἐτελειώθη καὶ τελειωθήσεται.

[16] At last, then, the lawless ones, seeing that his body could not be consumed by the fire, gave order that a confector should come to him and drive in a dagger. And when he had done this, there came forth a dove and a great quantity of blood, so that it quenched the fire, and all the crowd marvelled that there should be so great a difference between the unbelieving and the elect; of whom this man also had become one, the most admirable martyr Polycarp, who in our own times was an apostolic and prophetic teacher, and bishop of the catholic Church in Smyrna. For every word which he let go forth from his mouth both was fulfilled and shall be fulfilled.

[17] Ὁ δὲ ἀντίζηλος καὶ βάσκανος καὶ πονηρὸς, ὁ ἀντικείμενος τῷ γένει τῶν δικαίων, ἰδὼν τό τε μέγεθος αὐτοῦ τῆς μαρτυρίας, καὶ τὴν ἀπ' ἀρχῆς ἀνεπίληπτον πολιτείαν, ἐστεφανωμένον τε τῷ τῆς ἀφθαρσίας στεφάνῳ, καὶ βραβεῖον ἀναντίῤῥητον ἀπενηνεγμένον, ἐπετήδευσεν, ὡς μηδὲ τὸ λείψανον αὐτοῦ ὑφ' ἡμῶν ληφθῆναι, καίπερ πολλῶν ἐπιθυμούντων τοῦτο ποιῆσαι, καὶ κοινωνῆσαι τῷ ἁγίῳ αὐτοῦ σαρκίῳ. Ὑπέβαλε γοῦν Νικήτην τὸν τοῦ Ἡρώδου πατέρα, ἀδελφὸν δὲ Ἄλκης, ἐντυχεῖν τῷ ἄρχοντι, ὥστε μὴ δοῦναι αὐτοῦ τὸ σῶμα ταφῇ· « Μὴ, φησὶν, ἀφέντες τὸν ἐσταυρωμένον, τοῦτον ἄρξωνται σέβεσθαι. » Καὶ ταῦτα εἶπον, ὑποβαλλόντων καὶ ἐνισχυόντων τῶν Ἰουδαίων, οἳ καὶ ἐτήρησαν, μελλόντων ἡμῶν ἐκ τοῦ πυρὸς λαμβάνειν· ἀγνοοῦντες, ὅτι οὔτε τὸν Χριστόν ποτε καταλιπεῖν δυνησόμεθα, τὸν ὑπὲρ τῆς τοῦ παντὸς κόσμου τῶν σωζομένων σωτηρίας παθόντα [ἄμωμον ὑπὲρ ἁμαρτωλῶν], οὔτε ἕτερόν τινα σέβεσθαι. Τοῦτον μὲν γὰρ, Υἱὸν ὄντα τοῦ θεοῦ, προσκυνοῦμεν· τοὺς δὲ μάρτυρας, ὡς μαθητὰς καὶ μιμητὰς τοῦ Κυρίου, ἀγαπῶμεν ἀξίως, ἕνεκα εὐνοίας ἀνυπερβλήτου τῆς εἰς τὸν ἴδιον βασιλέα καὶ διδάσκαλον· ὧν γένοιτο καὶ ἡμᾶς συγκοινωνούς τε καὶ συμμαθητὰς γενέσθαι.

[17] But the jealous and envious and evil one, the adversary of the race of the righteous, seeing the greatness of his martyrdom, and his conduct blameless from the beginning, and that he was crowned with the crown of incorruption and had carried off a prize beyond dispute, contrived that not even his remains should be taken away by us, although many desired to do this and to have communion with his holy flesh. So he prompted Nicetes, the father of Herod and brother of Alce, to petition the magistrate not to give up his body for burial: "Lest," he said, "they abandon the Crucified and begin to worship this man." And they said this at the prompting and urging of the Jews, who also kept watch when we were about to take him from the fire; not knowing that we shall never be able either to forsake Christ, Who suffered for the salvation of the whole world of those who are saved [the blameless for sinners], or to worship any other. For Him, being the Son of God, we adore; but the martyrs, as disciples and imitators of the Lord, we love as they deserve, for their unsurpassable devotion to their own King and Teacher; may it be granted to us also to become their companions and fellow disciples.

Editors' notes and page, col. 1041

Footnotes

(78) ‹anchor: "τῶν τιμίων ἀρωμάτων"› · printed under col 1041

Inter ligna, e balneis et officinis comportata, fortasse nonnulla fuisse odorata et aromatica suspicatur Jacobsonus.

Jacobson suspects that among the wood brought from the baths and workshops there were perhaps some fragrant and aromatic [pieces].

(79) ‹anchor: "κομφέκτορα"› · printed under col 1041

Confectores, qui bestias in amphitheatro conficiebant; si quando enim bestiae efferatae stragem populo minarentur, ii immittebantur, qui eas conficerent et occiderent. Jac.

Confectores, who dispatched the beasts in the amphitheatre; for whenever maddened beasts threatened slaughter to the people, these men were sent in to dispatch and kill them. Jac[obson].

(80) ‹anchor: "ἐξῆλθε περιστερὰ"› · printed under col 1041, continued under col 1042

De hac columba ne verbum quidem legitur apud Eusebium, Rufinum et Nicephorum; quo fit, ut falsa a multis lectio codicum sit putata. Moynius pro περιστερά conjecit ἐπ' ἀριστερᾷ, « a sinistra. » Ipsi accesserunt complures viri docti. Ruchatus scribendum censuit περὶ στέρνα, Editor Bibliothecae Bremensis cl. III, p. 429, conjicit περὶ στέρνου vel περὶ στέρνων. Heumannus in Exam. fabulae de columba e Polycarpi rogo evolante, statuit monachos hoc prodigio Acta nostra auxisse. Mihi quidem longe verisimilius videtur, lectorem quempiam in animo habuisse, ad oram codicis notare locum epistolae, ubi animam suam efflavit B. Polycarpus; ideoque, mori Ecclesiae veteris obsecutum, vocem περιστερά margini ascripsisse, qua scilicet significaret, animam B. martyris illo temporis momento e corpore liberatam, sub columbae specie ad coelum evolasse. Columbarum enim imagines etiam Christianorum sepulcris frequenter exsculptae sunt. Jac.

Of this dove not even a word is read in Eusebius, Rufinus and Nicephorus; hence the reading of the manuscripts has been thought false by many. Moyne conjectured ἐπ' ἀριστερᾷ, "on the left", in place of περιστερά. Several learned men have agreed with him. Ruchat judged that περὶ στέρνα should be written; the editor of the Bibliotheca Bremensis, cl. III, p. 429, conjectures περὶ στέρνου or περὶ στέρνων. Heumann, in his Examination of the Fable of the Dove Flying from Polycarp's Pyre, held that monks had enlarged our Acts with this prodigy. To me indeed it seems far more likely that some reader had it in mind to mark in the margin of the manuscript the place of the letter where the blessed Polycarp breathed out his soul; and therefore, following the custom of the ancient Church, wrote the word περιστερά in the margin, by which, that is, he meant that the soul of the blessed martyr, set free from the body at that moment of time, flew away to heaven in the form of a dove. For images of doves are also frequently carved on the tombs of Christians. Jac[obson].

(81) ‹anchor: "καὶ οὗτος γεγόνει"› · printed under col 1042

Ita Jacobsonus e codicibus. Plusquamperf. sine augmento ut c. 12. Vulg. γέγονεν.

So Jacobson, from the manuscripts. A pluperfect without augment, as in ch. 12. The common reading [is] γέγονεν.

(82) ‹anchor: "τῷ γένει τῶν δικαίων"› · printed under col 1042

Cfr. I Clem., c. 51.

Cf. 1 Clement, ch. 51.

(83) ‹anchor: "ὑφ' ἡμῶν ληφθῆναι"› · printed under col 1042

Ita Jac. e cod. Paris. Vulg. ληφθείη.

So Jac[obson], from the Paris manuscript. The common reading [is] ληφθείη.

(84) ‹anchor: "ἀδελφὸν δὲ Ἄλκης"› · printed under col 1042

« Alce » notum est mulieris inter Smyrnaeos nomen. Cfr. Ignat. ad Smyrn. c. 13, ad Polyc. c. 8.

"Alce" is a known name of a woman among the Smyrnaeans. Cf. Ignatius, To the Smyrnaeans, ch. 13; To Polycarp, ch. 8.

(85) ‹anchor: "[ἄμωμον ὑπὲρ ἁμαρτωλῶν]"› · printed under col 1042

Parenthesis ista neque in Eusebio habetur, neque in Rufino, neque in vetere nostro interprete. Usser. — Interpolata fuisse videtur a librario quopiam, qui in animo habebat I Petr. III, 18. Jac.

That parenthesis is found neither in Eusebius, nor in Rufinus, nor in our old interpreter. Ussher. — It seems to have been interpolated by some copyist who had 1 Pet. 3:18 in mind. Jac[obson].

(86) ‹anchor: "συγκοινωνούς"› · printed under col 1042

Ita Jac. e. cod. Paris. Vulg. κοινωνούς.

So Jac[obson], from the Paris manuscript. The common reading [is] κοινωνούς.

Editors' prose

XVI. Polycarpus pugione transfigitur.

XVI. Polycarp is pierced with a dagger.

XVII. Polycarpi corpus Christianis non traditur.

XVII. Polycarp's body is not handed over to the Christians.

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running head: EPIST. ECCLESIAE SMYRN. DE MARTYRIO S. POLYCARPI. (across the page; column numbers 1041 | 1042)
marginal letters: A ‹τοσαύτης ἀντελαβόμεθα› (in the gutter); B ‹τελειωθήσεται.› (below the last line of ch. 16); C ‹δου πατέρα, ἀδελφὸν δὲ Ἄλκης›; D ‹in the footnotes, at notes (78) | (80) continued›
old-edition numerals: none
signature: none
other: Layer 1 to the end of ch. 16 is the imported text (R0198), checked against the page at its start (τοσαύτης) and at the end of ch. 16 (τελειωθήσεται.): complete. Ch. 17, which fills the rest of the column, was not in the import and was set by MP01 in c1041_b. The editors' italic chapter captions XVI and XVII are printed full width over both columns; chapter numbers supplied as [16] (import) and [17].

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Editors' notes and page, col. 1042

Footnotes

(80) continued under this column; (81)–(86) printed under this column; their calls are in the Greek of col 1041, set in n1041

Footnotes

(87)–(93) printed under this column; their calls are in the Greek of col 1044, set in n1044

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running head: S. POLYCARPUS MARTYR. (across the page; column numbers 1043 | 1044)
marginal letters: A ‹Videns autem centurio› (in the gutter); B ‹sus, sed solus ab omnibus›; C ‹Vos quidem petieratis›; D ‹Martyrium autem passus›
old-edition numerals: none
signature: none
other: Migne's Latin translation of the Greek of col 1044 (not set). The editors' chapter captions XVIII–XXI are set in n1044.

PG 5:1044

[18] Ἰδὼν οὖν ὁ [ἑκατόνταρχος] κεντυρίων τὴν τῶν Ἰουδαίων γενομένην, φιλονεικίαν θεὶς αὐτὸν ἐν μέσῳ τοῦ πυρὸς ἔκαυσεν. Οὕτω τε ἡμεῖς ὕστερον ἀνελόμενοι τὰ τιμιώτερα λίθων πολυτελῶν καὶ δοκιμώτερα ὑπὲρ χρυσίον ὀστᾶ αὐτοῦ, ἀπεθέμεθα ὅπου καὶ ἀκόλουθον ἦν. Ἔνθα ὡς δυνατὸν ἡμῖν συναγομένοις ἐν ἀγαλλιάσει καὶ χαρᾷ, παρέξει ὁ Κύριος ἐπιτελεῖν τὴν τοῦ μαρτυρίου αὐτοῦ ἡμέραν γενέθλιον, εἴς τε τὴν τῶν ἠθληκότων μνήμην, καὶ τῶν μελλόντων ἄσκησίν τε καὶ ἑτοιμασίαν.

[18] Seeing, then, the contentiousness that had arisen on the part of the Jews, the [hecatontarch] centurion set him in the middle of the fire and burned him. And so we afterwards took up his bones, more precious than costly stones and more tried than gold, and laid them where it was fitting. There, as far as we can, gathering together in exultation and joy, the Lord will grant us to celebrate the birthday of his martyrdom, both in memory of those who have already contended and for the training and preparation of those who are to come.

[19] Τοιαῦτα τὰ κατὰ τὸν μακάριον Πολύκαρπον, ὃς σὺν τοῖς ἀπὸ Φιλαδελφίας δωδέκατος ἐν Σμύρνῃ μαρτυρήσας, μόνος ὑπὸ πάντων μνημονεύεται, ὥστε καὶ ὑπὸ τῶν ἐθνῶν ἐν παντὶ τόπῳ λαλεῖσθαι· οὐ μόνον διδάσκαλος γενόμενος ἐπίσημος, ἀλλὰ καὶ μάρτυς ἔξοχος, οὗ τὸ μαρτύριον πάντες ἐπιθυμοῦσιν μιμεῖσθαι, κατὰ τὸ Εὐαγγέλιον Χριστοῦ γενόμενον. Διὰ τῆς ὑπομονῆς γὰρ καταγωνισάμενος τὸν ἄδικον ἄρχοντα, καὶ οὕτως τὸν τῆς ἀφθαρσίας στέφανον ἀπολαβὼν, σὺν τοῖς ἀποστόλοις καὶ πᾶσι δικαίοις ἀγαλλιώμενος, δοξάζει τὸν Θεὸν καὶ Πατέρα, καὶ εὐλογεῖ τὸν Κύριον ἡμῶν Ἰησοῦν Χριστὸν τὸν Σωτῆρα τῶν ψυχῶν ἡμῶν, καὶ κυβερνήτην τῶν σωμάτων ἡμῶν, καὶ ποιμένα τῆς κατὰ τὴν οἰκουμένην καθολικῆς Ἐκκλησίας.

[19] Such are the things concerning the blessed Polycarp, who, having borne witness at Smyrna as the twelfth, together with those from Philadelphia, is alone remembered by all, so that he is spoken of even by the heathen in every place: he became not only a notable teacher but also an eminent martyr, whose martyrdom all desire to imitate, since it came to pass according to the Gospel of Christ. For having overcome the unjust ruler by his endurance, and so received the crown of incorruption, rejoicing with the apostles and all the righteous, he glorifies God and the Father, and blesses our Lord Jesus Christ, the Saviour of our souls, and the Pilot of our bodies, and the Shepherd of the catholic Church throughout the world.

[20] Ὑμεῖς μὲν οὖν ἠξιώσατε διὰ πλειόνων δηλωθῆναι ὑμῖν τὰ γενόμενα· ἡμεῖς δὲ κατὰ τὸ παρὸν ἐπὶ κεφαλαίῳ μεμηνύκαμεν διὰ τοῦ ἀδελφοῦ ἡμῶν Μάρκου. Μαθόντες οὖν ταῦτα, καὶ τοῖς ἐπέκεινα ἀδελφοῖς τὴν ἐπιστολὴν διαπέμψασθε, ἵνα καὶ ἐκεῖνοι δοξάζωσιν τὸν Κύριον, τὸν ἐκλογὰς ποιοῦντα ἀπὸ τῶν ἰδίων δούλων. Τῷ δυναμένῳ πάντας ἡμᾶς εἰσαγαγεῖν ἐν τῇ αὐτοῦ χάριτι καὶ δωρεᾷ εἰς τὴν αἰώνιον αὐτοῦ βασιλείαν, διὰ τοῦ Παιδὸς αὐτοῦ τοῦ μονογενοῦς Ἰησοῦ Χριστοῦ· ᾧ ἡ δόξα, τιμὴ, κράτος, μεγαλοσύνη, εἰς αἰῶνας. Ἀμήν. Προσαγορεύετε πάντας τοὺς ἁγίους. Ὑμᾶς οἱ σὺν ἡμῖν προσαγορεύουσιν, καὶ Εὐάρεστος, ὁ γράψας, πανοικεί.

[20] You, then, asked that what took place be made known to you at greater length; but we for the present have reported it in summary through our brother Marcus. When you have learned these things, then, send the letter on to the brethren further away as well, so that they too may glorify the Lord, Who makes choice from among His own servants. To Him Who is able to bring us all by His grace and gift into His eternal kingdom, through His only-begotten Child Jesus Christ, be glory, honour, might, majesty, for ever. Amen. Greet all the saints. Those who are with us greet you, and Evarestus, who wrote [this], with all his household.

[21] Μαρτυρεῖ δὲ ὁ μακάριος Πολύκαρπος μηνὸς Ξανθικοῦ δευτέρᾳ ἱσταμένου, πρὸ ἑπτὰ Καλανδῶν Μαῖων, Σαββάτῳ μεγάλῳ, ὥρᾳ ὀγδόῃ.

[21] The blessed Polycarp bore his witness on the second day of the month Xanthicus as it began, the seventh day before the Kalends of May, on a great Sabbath, at the eighth hour.

Editors' notes and page, col. 1044

Footnotes

(87) ‹anchor: "ὁ [ἑκατόνταρχος]"› · printed under col 1043

Codex Vindob. vocem ἑκατόνταρχος non agnoscit. Jac.

The Vienna manuscript does not recognize the word ἑκατόνταρχος. Jac[obson].

(88) ‹anchor: "κεντυρίων τὴν"› · printed under col 1043

Articulum e codice Vindobonensi restituit Jacobsonus.

Jacobson restored the article from the Vienna manuscript.

(89) ‹anchor: "δωδέκατος"› · printed under col 1043

Eusebius habet δώδεκα. Apud Eusebium Strothius et Heinichenius exhibent δώδεκα τοῖς ἐν Σμύρνῃ μαρτυρήσασι. Jac.

Eusebius has δώδεκα. In Eusebius, Stroth and Heinichen print δώδεκα τοῖς ἐν Σμύρνῃ μαρτυρήσασι. Jac[obson].

(90) ‹anchor: "ὑπὸ πάντων"› · printed under col 1043

Eusebius addit μᾶλλον.

Eusebius adds μᾶλλον.

(91) ‹anchor: "τῶν ψυχῶν ἡμῶν"› · printed under col 1043

Ἰησοῦν... ψυχῶν ἡμῶν e codice Parisiensi restituit Jacobsonus.

Jacobson restored Ἰησοῦν … ψυχῶν ἡμῶν from the Paris manuscript.

(92) ‹anchor: "καθολικῆς Ἐκκλησίας"› · printed under col 1043

Codex Vindob. addit: καὶ τὸ πανάγιον καὶ ζωοποιὸν Πνεῦμα. Jac. In veteri int. legitur: et Spiritum sanctum, per quem cuncta cognoscimus.

The Vienna manuscript adds: καὶ τὸ πανάγιον καὶ ζωοποιὸν Πνεῦμα [and the all-holy and life-giving Spirit]. Jac[obson]. In the old interpreter is read: "and the Holy Spirit, through Whom we know all things."

(93) ‹anchor: "διαπέμψασθε"› · printed under col 1043

Usserius et Smithius mallent διαπέμψατε. Jac.

Ussher and Smith would prefer διαπέμψατε. Jac[obson].

(94) ‹anchor: "ἀπὸ τῶν ἰδίων δούλων"› · printed under col 1044

I. e. « qui nonnullos e numero fidelium ad martyrium vocavit. »

That is, "Who has called some from the number of the faithful to martyrdom."

(95) ‹anchor: "Τῷ δυναμένῳ"› · printed under col 1044

Τῷ... ᾧ. Simili constructione utitur D. Paulus Rom. XVI, 25-27. Jac.

Τῷ … ᾧ. St Paul uses a similar construction, Rom. 16:25–27. Jac[obson].

(96) ‹anchor: "δευτέρᾳ ἱσταμένου"› · printed under col 1044

Smyrnaei a 25 die Martii Xanthicum suum inchoarunt. Usser. De chronologia hujus capitis cfr. Ideler. Handb. der Chronol. t. I, p. 419, 430.

The Smyrnaeans began their Xanthicus from 25 March. Ussher. On the chronology of this chapter cf. Ideler, Handbuch der Chronologie, vol. I, pp. 419, 430.

(97) ‹anchor: "Καλανδῶν Μαῖων"› · printed under col 1044, continued under col 1045

Longe meliori codice usus est Constantinopolitanus Chorographus, Siculorum fastorum auctor, qui legit Ἀπριλλίων. Verum enim Polycarpi natalem in 26 Martii esse statuendum, et Asiani anni ratio et magni Sabbati character evincit, licet apud Latinos 26 Jan., apud Graecos 23 Febr. celebretur. Ex quibus etiam characteribus manifeste deprehenditur, anno vulgaris aerae Christianae 169, et imperii M. Aurelii nono passionem ejus contigisse. Usser.; cui astipulatur Pagius ad ann. 167, n. 3. et 4. Anni 161 rem agit Stieren, Ueber das Todesjahr Justin's, in Illgenii, Zeitschrift für die histor. Theol. 1842, fasc. I, p. 34.

The Constantinopolitan chorographer, the author of the Sicilian Fasti, used a far better manuscript, reading Ἀπριλλίων. For that Polycarp's birthday [into heaven] must be fixed on 26 March is proved both by the reckoning of the Asian year and by the mark of the great Sabbath, although among the Latins it is celebrated on 26 January and among the Greeks on 23 February. From these marks it is also plainly discovered that his passion took place in the year of the common Christian era 169, the ninth of the reign of M. Aurelius. Ussher; with whom Pagi agrees, on the year 167, nos. 3 and 4. Stieren treats the matter [as] of the year 161, "Ueber das Todesjahr Justin's", in Illgen's Zeitschrift für die historische Theologie, 1842, fasc. I, p. 34.

(98) ‹anchor: "Σαββάτῳ μεγάλῳ"› · printed under col 1044

I. e. Sabbatum, quod Paschalem solemnitatem antecedit, Sabbatum sanctum. Pagi.

That is, the Sabbath which precedes the Paschal solemnity, Holy Saturday. Pagi.

(99) ‹anchor: "ὥρᾳ ὀγδόῃ"› · printed under col 1044

I. e. ante meridiem; non enim de Romana, sed de Asiatica horas computandi ratione hic est sermo, eadem scilicet, qua nos hodie utimur. Jac.

That is, before midday; for the reference here is not to the Roman but to the Asian way of reckoning the hours, that is, the same one we use today. Jac[obson].

Editors' prose

XVIII. Polycarpi corpus comburitur. Reliquiae.

XVIII. Polycarp's body is burned. The relics.

XIX. Laus Polycarpi martyris.

XIX. Praise of the martyr Polycarp.

XX. Mittite hanc epistolam fratribus.

XX. Send this letter to the brethren.

XXI. Martyrii tempus.

XXI. The time of the martyrdom.

Page

running head: S. POLYCARPUS MARTYR. (across the page; column numbers 1043 | 1044)
marginal letters: A ‹Ἰδὼν οὖν ὁ [ἑκατόνταρχος]› (in the gutter); B ‹τυρήσας, μόνος ὑπὸ πάντων›; C ‹Ὑμεῖς μὲν οὖν ἠξιώσατε›; D ‹Μαρτυρεῖ δὲ ὁ μακάριος›
old-edition numerals: none
signature: none
other: The editors' italic chapter captions XVIII–XXI are printed full width over both columns; chapter numbers supplied in the text as [18]–[21]. Ch. 21 runs on into col 1045 (split at the break after ὥρᾳ ὀγδόῃ; no hyphenated word). In note (97) the word Constantino-/politanus is completed at the foot of the column by a right-aligned "politanus", and the note continues at the head of the notes under col 1045.

PG 5:1045

Συνελήφθη δὲ ὑπὸ Ἡρώδου, ἐπὶ ἀρχιερέως Φιλέππου Τραλλιανοῦ, ἀνθυπατεύοντος Στατίου Κοδράτου, βασιλεύοντος δὲ εἰς τοὺς αἰῶνας Ἰησοῦ Χριστοῦ· ᾧ ἡ δόξα, τιμὴ, μεγαλοσύνη, θρόνος αἰώνιος, ἀπὸ γενεᾶς εἰς γενεάν. Ἀμήν.

And he was arrested by Herod, when Philip of Tralles was high priest, when Statius Quadratus was proconsul, but Jesus Christ reigning for ever; to Whom be glory, honour, majesty, an eternal throne, from generation to generation. Amen.

[22] Ἐῤῥῶσθαι ὑμᾶς εὐχόμεθα, ἀδελφοὶ, στοιχοῦντας τῷ κατὰ τὸ Εὐαγγέλιον λόγῳ Ἰησοῦ Χριστοῦ· μεθ' οὗ δόξα τῷ Θεῷ καὶ Πατρὶ καὶ ἁγίῳ Πνεύματι, ἐπὶ σωτηρίᾳ τῇ τῶν ἁγίων ἐκλεκτῶν· καθὼς ἐμαρτύρησεν ὁ μακάριος Πολύκαρπος, οὗ γένοιτο ἐν τῇ βασιλείᾳ Ἰησοῦ Χριστοῦ πρὸς τὰ ἴχνη εὑρεθῆναι ἡμᾶς!

[22] We pray that you may fare well, brethren, walking by the word of Jesus Christ according to the Gospel; with Whom be glory to God and the Father and the Holy Spirit, for the salvation of the holy elect; as the blessed Polycarp bore witness, in whose footsteps may we be found in the kingdom of Jesus Christ!

Ταῦτα μετεγράψατο μὲν Γάϊος, ἐκ τῶν Εἰρηναίου, μαθητοῦ τοῦ Πολυκάρπου, ὃς καὶ συνεπολιτεύσατο τῷ Εἰρηναίῳ. Ἐγὼ δὲ Σωκράτης ἐν Κορίνθῳ ἐκ τῶν Γαΐου ἀντιγράφων ἔγραψα. Ἡ χάρις μετὰ πάντων.

These things Gaius copied from the [papers] of Irenaeus, a disciple of Polycarp, who also lived in company with Irenaeus. And I, Socrates, wrote [them] in Corinth from the copies of Gaius. Grace be with all.

Ἐγὼ δὲ πάλιν Πιόνιος ἐκ τοῦ προγεγραμμένου ἔγραψα, ἀναζητήσας αὐτὰ, κατὰ ἀποκάλυψιν φανερώσαντός μοι τοῦ μακαρίου Πολυκάρπου· καθὼς δηλώσω ἐν τῷ καθεξῆς· συναγαγὼν αὐτὰ ἤδη σχεδὸν ἐκ τοῦ χρόνου κεκμηκότα, ἵνα κἀμὲ συναγάγῃ ὁ Κύριος Ἰησοῦς Χριστὸς μετὰ τῶν ἐκλεκτῶν αὐτοῦ, εἰς τὴν οὐράνιον βασιλείαν αὐτοῦ, ᾧ ἡ δόξα, σὺν Πατρὶ καὶ ἁγίῳ Πνεύματι, εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.

And I, Pionius, again wrote [them] from the aforesaid copy, having searched them out, the blessed Polycarp having revealed [them] to me by a revelation, as I shall make clear in what follows; having gathered them together when they were already almost worn out by age, so that the Lord Jesus Christ may gather me too with His elect into His heavenly kingdom; to Whom be glory, with the Father and the Holy Spirit, for ever and ever. Amen.

Editors' notes and page, col. 1045

Footnotes

(97) continued from col 1044, set in n1044

(1) ‹anchor: "Συνελήφθη δὲ"› · printed under col 1046

Particulam δέ addit Jac. e cod. Paris.

Jac[obson] adds the particle δέ from the Paris manuscript.

(2) ‹anchor: "ἐπὶ ἀρχιερέως"› · printed under col 1046

Qui prius (c. 12) Ἀσιάρχης, nunc ἀρχιερεύς appellatur. Usser.

He who was earlier (ch. 12) called Ἀσιάρχης is now called ἀρχιερεύς. Ussher.

(3) ‹anchor: "Στατίου"› · printed under col 1046

Ms. male Στρατίου.

The manuscript wrongly [has] Στρατίου.

(4) ‹anchor: "μετεγράψατο μὲν Γάϊος"› · printed under col 1046

Fortasse Caius, presbyter ille Romanus.

Perhaps Caius, the well-known Roman presbyter.

(5) ‹anchor: "τοῦ μακαρίου"› · printed under col 1046

Haec verba τοῦ μακαρίου e codd. Paris. et Barocc. restituit Jacobsonus.

Jacobson restored these words τοῦ μακαρίου from the Paris and Baroccian manuscripts.

(6) ‹anchor: "εἰς τὴν οὐράνιον βασιλείαν αὐτοῦ"› · printed under col 1046

Verba εἰς τὴν .... αὐτοῦ praetermiserat Usserius. Jac.

Ussher had omitted the words εἰς τὴν … αὐτοῦ. Jac[obson].

Editors' prose

XXII. Salutatio. Epistolae transcriptores.

XXII. Greeting. The transcribers of the letter.

Page

running head: EVARISTUS PAPA. (across the page; column numbers 1045 | 1046)
marginal letters: A ‹Συνελήφθη δὲ (1) ὑπὸ Ἡρώδου› (in the gutter); B ‹ἐκ τῶν Γαΐου ἀντιγράφων›; C ‹in the footnotes, at note (97) continued | (2)›
old-edition numerals: none
signature: none
other: The work ends in this column, at the Ἀμήν that closes Pionius's colophon, above the notes. Below the notes a double rule and the full-width title EVARISTUS PAPA, then NOTITIA (Ex libro pontificali …) and its text: a new work, not in this unit. The note numbering restarts at (1) on this page. The editors' italic caption XXII is printed full width over both columns; chapter number supplied as [22].

PG 5:1046

Editors' notes and page, col. 1046

Footnotes

(1)–(6) printed under this column; their calls are in the Greek of col 1045, set in n1045