PL 54 · cols. 1001–1008

Leo the Great, Letters

Letter CVI

diaconem pietas vestra dignanter accipia. Et quia moris vestri est pro pace et unitate Ecclesiae laborare, fratrem meum Anatolium episcopum ex vestra mihi insinuatione dilectum, salubriter in his quae ipsi profuterae sint continete: ut gloria clementiae vestrae, sicut magnificatur de fide reparata, ita praedicetur de ambitione compressa.

[…] the deacon, your piety may graciously receive. And since it is your custom to labour for the peace and unity of the Church, restrain my brother Bishop Anatolius, who is dear to me through your recommendation, wholesomely in those things which will profit him: so that the glory of your clemency, just as it is magnified for the faith restored, may likewise be proclaimed for ambition held in check.

Data undecimo Kalendas Junii, Herculano viro clarissimo consule.

Given on the eleventh day before the Kalends of June, in the consulship of Herculanus, a man of most distinguished rank.

EPISTOLA CVI.

LETTER CVI.

AD ANATOLIUM EPISCOPUM CP.

TO ANATOLIUS, BISHOP OF CONSTANTINOPLE.

increpat de ambitu.

He rebukes him for his ambition.

LEO episcopus ANATOLIO episcopo.

LEO, bishop, TO ANATOLIUS, bishop.

CAP. I. — Manifestato, sicut optavimus, per gratiam Dei lumine evangelicae veritatis, et ab universali Ecclesia perniciosissimi erroris nocte depulsa, ineffabiliter gaudemus in Domino quod creditae nobis dispensationis labor ad desideratum pervenit effectum, sicut etiam epistolae tuae textus eloquitur; ut, secundum apostolicam doctrinam, idipsum dicamus omnes, et non sint in nobis schismata: simus autem perfecti in eodem sensu et in eadem scientia (I Cor. I, 10). In cujus operis devotione gratulamur dilectionem tuam esse consortem: ut et corrigendis tua prodesset industria, et ab omni te deviantium participatione purgares. Decessore enim tuo beatae memoriae Flaviano, propter defensionem catholicae veritatis ejecto, non immerito credebatur quod ordinatores tui, contra sanctorum canonum constituta, viderentur sui similem consecrasse. Sed affuit misericordia Dei, in hoc te dirigens atque confirmans, ut malis principiis bene utereris; et non te judicio hominum, sed Dei provectum benignitate monstrares: quod vere ita accipiendum est, si hanc divini muneris gratiam alia offensione non perdas. Virum enim catholicum, et praecipue Domini sacerdotem, sicut nullo errore implicari, ita nulla oportet cupiditate corrumpi. Dicente quippe Scriptura sancta: Post concupiscentias tuas non eas, et a voluntate tua

CHAP. I. — Now that, as we wished, by the grace of God the light of the gospel truth has been made manifest, and the night of a most pernicious error has been driven from the universal Church, we rejoice ineffably in the Lord that the labour of the stewardship entrusted to us has reached the desired effect, as the text of your letter also declares; that, according to the apostolic teaching, we may all say the same thing, and there may be no schisms among us: but let us be perfect in the same mind and in the same knowledge (1 Cor. 1:10). We rejoice that your love has been a partner in the devotion of this work: so that your diligence might both profit those who were to be corrected, and you might cleanse yourself from all participation with those who go astray. For when your predecessor of blessed memory, Flavian, had been cast out for his defence of the catholic truth, it was believed, not without cause, that your ordainers, against the constitutions of the holy canons, appeared to have consecrated one like themselves. But the mercy of God was present, directing and strengthening you to this end, that you should make good use of bad beginnings, and show that you had been advanced not by the judgement of men but by the kindness of God: which is truly to be so understood if you do not lose the grace of this divine gift by some other offence. For a catholic man, and above all a priest of the Lord, just as he ought to be entangled in no error, so he ought to be corrupted by no covetousness. For Holy Scripture says: Go not after your desires, and from your will […]

Editors' notes and page, col. 1001

Footnotes

(a) ‹anchor: "ex vestra"› · printed under col 1001

Vox mihi a Quesnello inserta legitur etiam in Ratisp.

The word mihi (to me), inserted by Quesnel, is read in the Regensburg manuscript too.

(b) ‹anchor: "EPISTOLA"› · printed under col 1001

Alias 80. Quae autem antea 106 erat, nunc 135. Scripta 22 Maii an. 452.

Elsewhere 80. The one that was formerly 106 is now 135. Written 22 May in the year 452.

Exstat in mss. collect. 5 Hisp., Isid. 11, 12, 16 et 18 usque ad 24, nec non in Vallicellano 18 tit. 398, ac in exemplari Sichardi. Graecam praeterea versionem invenimus in ms. Vat. Graeco 1455, ex quo illam nunc primum in lucem proferimus. Leo his litteris respondet Anatolii epist. 101. In memorato ms. Vallicellano hic titulus praefigitur: Epistola S. Leonis papae ad Anatolium, qui S. Flaviano CP. episcopo in exsilium destinato (addendum fuerat et in itinere mortuo) in loco ejus ordinatus est.

It is extant in the manuscripts of collection 5, the Spanish, the Isidorian, 11, 12, 16, and 18 through 24, and also in Vallicellanus 18, title 398, and in Sichard's copy. We have besides found a Greek version in the Vatican Greek manuscript 1455, from which we now bring it to light for the first time. Leo answers in this letter Anatolius's letter 101. In the aforesaid Vallicellanus manuscript this title is prefixed: Letter of St Leo the pope to Anatolius, who was ordained in his place when St Flavian, bishop of Constantinople, had been sent into exile (there should have been added and had died on the way).

(d) ‹anchor: "SYNOPSIS"› · printed under col 1001

In tabula collect. 5, cap. 91, haec synopsis legitur: Ad Anatolium episcopum CP. de ejus ambitu objurgatio, et de Alexandrinae et Antiochenae sedis antiquitus honore praelato. In collectione Hispanica sic: Ubi in primis eumdem episcopum de fide in Chalcedonensi concilio laudat; deinde arguit quod contra Nicaenam synodum Alexandrinam atque Antiochenam Ecclesias sibi subdere voluisset.

In the table of collection 5, chapter 91, this synopsis is read: To Anatolius, bishop of Constantinople, a rebuke for his ambition, and on the honour of the sees of Alexandria and Antioch preferred from antiquity. In the Spanish collection thus: Wherein first he praises the same bishop for his faith at the council of Chalcedon; then he reproves him for having wished, against the Nicene synod, to subject the Churches of Alexandria and Antioch to himself.

(e) ‹anchor: "LEO episcopus"› · printed under col 1001

Ex Graeco: Dilectissimo fratri Anatolio archiepiscopo CP. Leo archiepiscopus Romae.

From the Greek: To his most beloved brother Anatolius, archbishop of Constantinople, Leo, archbishop of Rome.

(f) ‹anchor: "Dei lumine"› · printed under col 1001, continued under col 1002

Vindebon. collect. 5, et Vallice ll ignorant evangelicae.

The Vienna manuscript of collection 5 and the Vallicellanus do not know evangelicae (of the gospel).

(g) ‹anchor: "in eadem"› · printed under col 1002

Ita cum Quesn. Vindebon. collect. 5. Vallicell. et mss. collect. 21 cum Graeca versione. Alii codices cum anterioribus editis, sententia.

So, with Quesnel, the Vienna manuscript of collection 5, the Vallicellanus, and the manuscripts of collection 21, with the Greek version. Other codices, with the earlier editions: sententia (judgement).

(h) ‹anchor: "industria, et"› · printed under col 1002

Sic melius Vindebon. collect. 5, Ratisp. et mss. collect. 11 et 24 cum antiquis editis et Sichardo, quibus concinit etiam interpretatio Graeca. Quesnellus, ad omnium. Mox post vocem participatione antiquae editiones et Sichardus addunt, et, factione. Delent quinque codd. Quesnelli et undecim nostri, nec non Graeca versio.

So, better, the Vienna manuscript of collection 5, the Regensburg, and the manuscripts of collections 11 and 24, with the old editions and Sichard, with whom the Greek translation also agrees. Quesnel: ad omnium (to [the participation] of all). Shortly after, following the word participatione (participation), the old editions and Sichard add et, factione (and faction). Five of Quesnel's codices and eleven of ours, and also the Greek version, delete it.

(i) ‹anchor: "in hoc"› · printed under col 1002

Vallicell. omittit te. Barb. 3386 collect. 16 et Vat. collect. 11, pro dirigens habent diligens.

The Vallicellanus omits te (you). The Barberini 3386 of collection 16 and the Vatican of collection 11 have diligens (loving) for dirigens (directing).

(j) ‹anchor: "non perdas"› · printed under col 1002

Dist. 47, Virum catholicum c. 6.

Distinction 47, [the canon] Virum catholicum, c. 6.

(k) ‹anchor: "cupiditate"› · printed under col 1002

Ita ex mss. Vindebon. collect. 5, Ratisp. Vallicell. et Barb. collect. 16. Alias in vulg., violari.

So from the manuscripts: the Vienna of collection 5, the Regensburg, the Vallicellanus and the Barberini of collection 16. Elsewhere in the printed editions: violari (to be violated).

(l) ‹anchor: "concupiscentias tuas"› · printed under col 1002

Cod. Barb. collect. 16 et Vat. collect. 24, ne eas. Mox in mss. Vindebon., Hisp., Ratisp., Vallicell. et duobus collect. 21 cum editis ante Quesn., avertere pro vetare, ab eo inductum ex quatuor suis codd., quibus alii sex nostri cum Sichardo suffragantur.

The Barberini codex of collection 16 and the Vatican of collection 24: ne eas (do not go). Shortly after, in the Vienna, Spanish, Regensburg and Vallicellanus manuscripts and two of collection 21, with the editions before Quesnel: avertere (turn away) instead of vetare (forbid), which he brought in from four of his codices, which six others of ours support, with Sichard.

Editors' prose

SYNOPSIS. — I. Anatolii fidem esse laudandam, cupiditatem damnandam. — II. Nicaeni concili praerogativa, quam Anatolii ambitus petit. — III. Chalcedonensi synodo in solo negotio fidei convocata eum abuti. — IV. Numquam se in praejudicium Nicaeni consilii illicitis ausibus consensurum. — V. Canones synodi CP. ad sedem Romanam numquam missos, Anatolio male patrocinari. — VI. Satius esse ut cupiditatem deponat, charitatem sectetur.

SYNOPSIS. — I. That the faith of Anatolius is to be praised, his covetousness condemned. — II. The prerogative of the council of Nicaea, which the ambition of Anatolius attacks. — III. That he abuses the synod of Chalcedon, convoked for the business of the faith alone. — IV. That he [Leo] will never consent to unlawful ventures to the prejudice of the Nicene council. — V. That the canons of the synod of Constantinople, never sent to the Roman see, give Anatolius poor support. — VI. That it is better that he lay aside covetousness and pursue charity.

Page

running head: 1001 EPISTOLAE CVI. (printed across the page with 1002)
marginal letters: A ‹silium diaconem›; B ‹tiam Dei lumine›; C ‹ricordia Dei, in hoc›; D printed in the gutter beside the footnotes, at note (c)
old-edition numerals: 1159 after ‹ineffabiliter gaudemus›
signature: PATROL. LIV. (under col 1001); 32 (under col 1002)
other: the page opens with four lines in each column ending Letter CIV (left column, then right column, ending with the date); by the reading-order rule all of them are set under this column's rail. Then, full width: the caption EPISTOLA CVI., AD ANATOLIUM EPISCOPUM CP., increpat de ambitu., and the synopsis (above, editors' prose). The address LEO episcopus ANATOLIO episcopo stands at the head of the left column; the right column below the band holds the Greek version (n1002).

PL 54:1002

Editors' notes and page, col. 1002

Footnotes

(f) continued from col 1001 (printed at the head of this column's notes), set in n1001

(g), (h), (i), (j), (k), (l) printed under this column; their calls are in col 1001, set in n1001 1 ‹anchor: "τοῦ φωτὸς,"› · printed under col 1002 (note to the Greek version) Haec conjunctio abundat.

This conjunction is superfluous.

2 ‹anchor: "τοὺς ἁγίους"› · printed under col 1002 (note to the Greek version) Abundat ὡς; deinde lege, ἑαυτῶν.

ὡς is superfluous; then read ἑαυτῶν.

3 ‹anchor: "ἐφαίνοντό"› · printed under col 1002 (note to the Greek version) Hoc pronomen superfluit, proindeque delendum.

This pronoun is superfluous, and therefore to be deleted.

4 ‹anchor: "φθείρεσθαι χρή."› · printed under col 1002 (note to the Greek version) Forte, βοώσης γὰρ, aut βοώσης δηλαδή.

Perhaps βοώσης γὰρ, or βοώσης δηλαδή.

Ancient version (Greek)

Τῷ ἀγαπητῷ ἀδελφῳ Ἀνατολίῳ ἀρχιεπισκόπῳ Κωνσταντινουπόλεως Λέων ἀρχιεπίσκοπος Ῥώμης. Φανερωθέντος, ὡς ηὐχόμεθα, διὰ τῆς τοῦ Θεοῦ χάριτος, τοῦ φωτὸς, καὶ τῆς εὐαγγελικῆς ἀληθείας, καὶ ἀπὸ τῆς καθολικῆς ἐκκλησίας τοῦ σκότους τῆς ὀλεθριωτάτης πλάνης ἐκδιωχθέντος, ἀφράστως χαίρομεν ἐν τῷ Δεσπότῃ, ὅτι τῆς πιστευθείσης ἡμῖν διοικήσεως ὁ κάματος εἰς τὸ πεποθημένον ἔργον ἐξέβη, καθῶς καὶ τῆς σῆς ἐπιστολῆς ὁ τύπος σημαίνει· ὥστε κατὰ τὴν ἀποστολικὴν διδασκαλίαν τὸ αὐτὸ λεχθῆναι παρὰ πάντων, καὶ μὴ εἴη ἐν ὑμῖν σχίσματα, εἴημεν δὲ τέλειοι ἐν τῷ αὐτῷ νῷ, καὶ ἐν τῇ αὐτῇ εἰδήσει. Οὗτινος κατορθώματος χαίρομεν τὴν σὴν ἀγάπην εἶναι συνεργόν· ὥστε καὶ τοῖς ὀφείλουσι διορθωθῆναι τὴν σὴν λυσιτελῆσαι σπουδὴν, καὶ ἀπὸ πάσης τῶν πλανωμένων κοινωνίας καθαρισθῆναί σε. Τοῦ γὰρ προηγησαμένου σε τοῦ τῆς μακαρίας μνήμης Φλαυιανοῦ διὰ τὴν ἐκδίκησιν τῆς καθολικῆς πίστεως ἐκβληθέντος, οὐκ ἀδίκως ἐπιστεύετο, ὅτιπερ οἱ χειροτονήσαντές σε παρὰ τοὺς κανόνας τοὺς ἁγίους ὡς ἑαυτὸν ὅμοιον ἐφαίνοντό σε χειροτονήσαντες. Ἀλλ' ἔφθασεν ἡ τοῦ Θεοῦ ἐλεημοσύνη, εἰς τοῦτό σε φέρουσα καὶ βεβαιοῦσα, ὡς ἂν ταῖς μὲν κακαῖς ἀρχαῖς καλῶς χρήσασθαι, καὶ μὴ ἀνθρώπων κρίσει, ἀλλὰ Θεοῦ ἀγαθότητι χειροτονηθῆναι ὀφθείης· ὅπερ ἀληθῶς οὕτως ἐστὶ δεκτέον, εἰ ταύτην τῆς θείας δωρεᾶς τὴν χάριν ἑτέρᾳ μὴ ἀπολέσειας προσκρούσει· τὸν γὰρ καθολικὸν ἄνδρα, καὶ μάλιστα τὸν τοῦ Δεσπότου ἱερέα, ὥσπερ οὐδεμιᾷ πλάνῃ προσπλέκεσθαι, οὕτως οὔτε τινὶ ἐπιθυμίᾳ φθείρεσθαι χρή. Βοώσης τῆς θείας γραφῆς. Τὰς

Page

running head: EPISTOLAE CVI. 1002 (printed across the page with 1001)
marginal letters: A ‹quae ipsi profuterae›; B ‹τος, τοῦ φωτὸς›; C ‹τοὺς κανόνας τοὺς ἁγίους›; D printed in the gutter beside the footnotes, at note (h)
old-edition numerals: 1160 after ‹ἐκδιωχθέντος,› (in the Greek version)
signature: 32
other: the column's first four lines (end of Letter CIV) are set in layer 1 under the rail of col 1001 (reading order, full-width caption below). Below the caption and synopsis this column holds only the Greek version of Letter CVI (first printed by the editors from Vat. gr. 1455), transcribed above with no English; its Greek note numbers 1-4 stand after τοῦ φωτὸς, ἁγίους, ἐφαίνοντό and χρή. The Greek runs on at the head of the next page's right column.

PL 54:1003

vetare (Eccli. XVIII, 30): multis mundi hujus illecebris, multis vanitatibus resistendum est, ut verae continentiae obtineatur integritas: cujus prima est labes superbia, initium transgressionis, et origo peccati. Quoniam MENS potentiae avida nec abstinere novit vetitis, nec gaudere concessis; dum inordinato pravoque progressu, impunitarum transgressionum angentur excessus, et crebrescunt culpae, quae toleratae sunt studio fidei reparandae et amore concordiae.

[…] refrain (Sir. 18:30): many allurements of this world, many vanities must be resisted, so that the integrity of true continence may be obtained: whose first stain is pride, the beginning of transgression and the origin of sin. For a MIND greedy for power knows neither how to abstain from what is forbidden nor how to rejoice in what is granted; while, by a disordered and depraved advance, the excesses of unpunished transgressions are increased, and faults multiply which were tolerated out of zeal for restoring the faith and out of love of concord.

CAP. II. — Post illa itaque ordinationis tuae non inculpata principia, post consecrationem Antiocheni episcopi, quam tibimet contra canonicam regulam vindicasti, doleo etiam in hoc dilectionem tuam esse prolapsam, ut sacratissimas Nicaenorum canonum constitutiones conareris infringere; tamquam opportune se tibi hoc tempus obtulerit, quo secundi honoris privilegium sedes Alexandrina perdiderit, et Antiochena Ecclesia proprietatem tertiae dignitatis amiserit: ut his locis juri tuo subditis, omnes metropolitani episcopi proprio honore priventur. Quibus inauditis et umquam ante tentatis ita praeveniris, excessibus, ut sanctam synodum, ad exstinguendam solum haeresim, et ad confirmationem fidei catholicae studio Christianissimi principis congregatam, in occasionem ambitus trahas, et ut conniventiam suam tibi dedat, impellas: tamquam refutari nequeat quod illicite voluerit multitudo, et illa Nicaenorum canonum per Spiritum vere sanctum ordinata conditio in aliqua cuiquam sit parte solubilis.

CHAP. II. — After those not blameless beginnings of your ordination, then, after the consecration of the bishop of Antioch, which you claimed for yourself against the canonical rule, I grieve that your love has slipped into this too, that you have tried to infringe the most sacred constitutions of the Nicene canons; as though this time had offered itself opportunely to you, in which the see of Alexandria had lost the privilege of the second honour, and the Church of Antioch had lost the property of the third dignity: so that, these places being made subject to your jurisdiction, all the metropolitan bishops should be deprived of their own honour. By these unheard-of excesses, never attempted before, you are so carried away that you drag the holy synod, gathered by the zeal of the most Christian prince solely to extinguish heresy and to confirm the catholic faith, into an occasion for ambition, and press it to yield you its connivance: as though what a multitude has unlawfully willed could not be refuted, and that settlement of the Nicene canons, ordained through the truly Holy Spirit, could in any part be dissolved by anyone.

Nulla sibimet de multiplicatione congregationis synodalia concilia blandiantur, neque trecentis illis decem atque octo episcopis quantumlibet copiosior numerus sacerdotum vel comparare se audeat, vel praeferre; cum tanto divitus privilegio Nicaena sit synodus consecrata, ut sive per pauciores, sive per plures ecclesiastica judicia celebrentur, omni penitus auctoritate sit vacuum, quidquid ab illorum fuerit constitutione diversum.

Let no synodal councils flatter themselves on the size of their gathering, and let no number of priests, however much larger, dare either to compare itself or to prefer itself to those three hundred and eighteen bishops; since the synod of Nicaea was consecrated by so divine a privilege that, whether ecclesiastical judgements are held by fewer or by more, whatever differs from their constitution is utterly void of all authority.

CAP. III. — Nimis ergo haec improba, nimis sunt prava, quae sacratissimis canonibus inveniuntur esse contraria. In totius Ecclesiae perturbationem superba haec tendit elatio, quae ita abuti voluit concilio synodali,

CHAP. III. — Too wicked, therefore, too perverse are these things which are found to be contrary to the most sacred canons. This proud elation tends to the disturbance of the whole Church, since it wished so to abuse a synodal council

Editors' notes and page, col. 1003

Footnotes

(a) ‹anchor: "ordinationis tuae"› · printed under col 1003

Principia non inculpata dicuntur ob ordinatorem Dioscorum, qui S. Flavianum deposuerat et Eutychem receperat. Vide plura apud Quesn. not. 1.

The beginnings are called not blameless because of his ordainer Dioscorus, who had deposed St Flavian and received Eutyches. See more in Quesnel, note 1.

(b) ‹anchor: "contra canonicam regulam"› · printed under col 1003

Anaatolius scilicet ordinaverat Maximum in Antiochena sede, quae cum ad Constantinopolitanum episcopum non pertineret, ordinatio ejusmodi canonicae regulae adversabatur. Regulae autem canonicae nomine sive intelligantur canones Nicaeni, qui sua quibusvis provinciis privilegia servari jubent, sive alii quicumque canones, aut consuetudo Ecclesiarum de qua Quesnellus nota 2, parum refert. Paulo post loco prolapsam Vindebon. collect. 5 et Vallicell., progressam. Dein idem Vallicell., conaris, forte, coneris.

Anatolius, that is, had ordained Maximus in the see of Antioch, and since that see did not belong to the bishop of Constantinople, an ordination of this kind was opposed to the canonical rule. Whether by the name of canonical rule are understood the Nicene canons, which order their privileges to be kept for any provinces whatever, or any other canons, or the custom of the Churches of which Quesnel speaks in note 2, matters little. A little after, in place of prolapsam (slipped), the Vienna manuscript of collection 5 and the Vallicellanus: progressam (advanced). Then the same Vallicellanus: conaris (you try), perhaps coneris.

Vindebon. Hisp., cum secundum honoris privilegium. Vat. Hisp. et alius Vat. collect 11, quo suum honoris privilegium. Vat. Isid., quo suum secundi honoris privilegium.

The Vienna Spanish manuscript: when the second privilege of honour. The Vatican Spanish and another Vatican of collection 11: in which its privilege of honour. The Vatican Isidorian: in which its privilege of the second honour.

(d) ‹anchor: "tentatis ita"› · printed under col 1003

Ratisp., praevenires. Mss. Vat. Hisp. et Isid., Graeca versione suffragante, praevenisti.

The Regensburg manuscript: praevenires (you would be carried away). The Vatican Spanish and Isidorian manuscripts, with the Greek version in support: praevenisti (you have forestalled).

(e) ‹anchor: "tibi"› · printed under col 1003, continued under col 1004; printed with no mark, as a separate paragraph after (d)

Editi Leonis et Sichardus cum mss. collect. 5 et 24 det. Praetulimus lectionem vulgatam Concilior. quae est in Ratisp., in utriusque Hisp., in Vat. Isid. et in mss. collect. 11 ac 21. Paulo ante pro conniventiam in Ratisp. et Grim. aliisque nonnullis codd. conhibentiam; Vallicell. et apud Facundum, cohibentiam Paulo post duo mss. Vat. collect. 21, voluit pro voluerit.

The editions of Leo and Sichard, with the manuscripts of collections 5 and 24: det (give). We have preferred the reading of the printed Councils, which is in the Regensburg, in both Spanish manuscripts, in the Vatican Isidorian and in the manuscripts of collections 11 and 21. A little before, instead of conniventiam (connivance), the Regensburg, the Grimani and some other codices have conhibentiam; the Vallicellanus, and Facundus, cohibentiam. A little after, two Vatican manuscripts of collection 21 have voluit (willed) for voluerit.

(f) ‹anchor: "per Spiritum"› · printed under col 1004

Vat. collect. 11, omittit vere. Post pauca pro cuiquam editi antiqui cum quinque nostris codd. habent umquam. At potiores libri utrique Vindebon., Vallicell., Ratisp., Grim. et mss. collect. 24, cum Quesnello et Sichardo cuiquam. Dein pro solubilis utrique Hisp. Vat., Isid. et Barb. resolubilis.

The Vatican of collection 11 omits vere (truly). A little after, for cuiquam (by anyone) the old editions, with five of our codices, have umquam (ever). But the better books, both Vienna manuscripts, the Vallicellanus, the Regensburg, the Grimani and the manuscripts of collection 24, with Quesnel and Sichard, have cuiquam. Then for solubilis (dissolvable) both Vatican Spanish manuscripts, the Isidorian and the Barberini have resolubilis.

Footnotes

(e) continued from col 1003 (printed at the head of this column's notes), set in n1003

(f) printed under this column; its call is in col 1003, set in n1003 1 ‹anchor: "Ἐπειδὴ"› · printed under col 1004 (note to the Greek version) Hanc particulam, utpote redundantem, dele; deinde supple ἡ, aut quid hujusmodi.

Delete this particle as redundant; then supply ἡ, or something of the kind.

2 ‹anchor: "τοῖς συγκεχωρημένοις,"› · printed under col 1004 (note to the Greek version) Deest hic aliquid, aut ὅταν, aut quid simile.

Something is missing here, either ὅταν or something similar.

3 ‹anchor: "προσενεχθέντος καιροῦ,"› · printed under col 1004 (note to the Greek version) Forte, ᾧπερ.

Perhaps ᾧπερ.

4 ‹anchor: "τῆς τρίτης"› · printed under col 1004 (note to the Greek version) Forte, ἀπολέσει.

Perhaps ἀπολέσει.

5 ‹anchor: "μηδαμῶς"› · printed under col 1004 (note to the Greek version) Leg., ἑαυτό.

Read ἑαυτό.

6 ‹anchor: "συγκρῖναι ἑαυτὸν"› · printed under col 1004 (note to the Greek version) Forte, τολμήσῃ.

Perhaps τολμήσῃ.

Ancient version (Greek)

ἐπιθυμίας τὰς σὰς ἀπὸ τῆς σῆς προαιρέσεως κώλυε, τοῖς πολλοῖς τούτου τοῦ κόσμου δελεάσμασι, καὶ τῇ πολλῇ ματαιότητι ἀντιβῆναι χρη· ὥστε τῆς ἀληθοῦς ἐγκρατείας τὴν καθαρότητα κατασχεθῆναι, ἧστινος πρῶτός ἐστιν ὄλεθρος ὑπεροψία, ἀρχη τῆς μεταβάσεως, καὶ ἀρχιγονία τῶν ἁμαρτημάτων. Ἐπειδὴ δὲ ἐπιθυμητικ⟨ὴ⟩ τῆς δυναστείας τυγχανουσα οὔτε ἀποσχέσθαι ἔγνω τῶν κεκωλυμένων, οὔτε χαίρειν τοῖς συγκεχωρημένοις, τῇ ἀκολούθῳ καὶ φαύλῃ προκοπῇ τῶν ἀτιμωρήτων παραβάσεων αὔξονται αἱ ὁδοί, καὶ στυγνάζουσιν αἱ ἁμαρτίαι αἵτινες ἐβαστάχθησαν ἔρωτι τοῦ ἀνανεωσθῆναι τὴν πίστιν καὶ τὴν ὁμόνοιαν. Μετ' ἐκεῖνα τοίνυν τὰ ἐπὶ τῇ σῇ χειροτονίᾳ ἡμαρτημένα προοίμια, μετὰ τὴν χειροτονίαν τοῦ Ἀντιοχείας ἐπισκόπου, ἥντινα ἑαυτῷ παρὰ τοὺς κανονικοὺς θεσμοὺς ἐξεδίκησας, πάσχω, καὶ εἰς τοῦτο τὴν σὴν ἀγάπην ἐξολισθῆσαι, ὥστε τὰς θείας διατυπώσεις τῶν ἐν Νικαίᾳ κανόνων ἐπιχειρεῖν σε παραλύειν· καθάπερ ἐπιτηδείου σοι προσενεχθέντος καιροῦ, ὅπως τῆς δευτέρας τιμῆς τὸ προοίμιον ὁ ἀλεξανδρέων θρόνος, καὶ ἡ ἀντιοχέων ἐκκλησία τὴν κυριότητα τῆς τρίτης ἀπωλέσει ἀξίας· ὥστε τούτων τῶν τόπων τῷ σῷ δικαίῳ ὑπαχθέντων πάντας τοὺς μητροπολίτας ἐπισκόπους τῆς ἰδίας τιμῆς στερηθῆναι· ἅτινα μήτε ἀκουσθέντα, μήτε ἐπιχειρηθέντα ποτὲ οὕτω προσέλαβες τῇ παραβάσει, ὥστε τὴν ἁ⟨γ⟩ίαν σύνοδον τὴν εἰς τὸ ἀποσβέσαι μόνον τὴν αἵρεσιν, καὶ βεβαιῶσαι τὴν καθολικὴν πίστιν σπουδῇ τοῦ χριστιανικωτάτου βασιλέως συναθροισθεῖσαν εἰς ἀφορμὴν ἀμβιτίονος ἑλκυσθῆναι παρὰ σοῦ, καὶ εἰς συνδυάσαι σοι ἀναγκασθῆναι καθάπερ οὐ δυναμένου ἀνατραπῆναι τοῦ παρανόμως δόξαντος πολλοῖς· ἀλλὰ κἀκείνη ἡ τῶν ἐν Νικαίᾳ κανονισθέντων κανόνων διὰ τοῦ ἁγίου ἀληθῶς Πνεύματος διατύπωσις ἔν τινι μέρει τισὶν εἴη ἀναλυτέα· μηδαμῶς ἑαυτῷ ἐκ τοῦ συνηγμένου πλήθους συνοδικὸν συνέδριον ἀπατήσῃ, μήτε τῶν τριακοσίων δεκαοκτὼ ἐπισκόπων ὅσος δήποτε ἀριθμὸς ἱερέων ἢ συγκρῖναι ἑαυτὸν τολμήσοι, ἢ προκρῖναι· ὁπότε τοσαύτῃ Θεοῦ χάριτι ἡ ἐν Νικαίᾳ σύνοδος συνηθροίσθη, ὥστε εἴτε δι' ἐλασσόνων, εἴτε διὰ πλειόνων ἐκκλησιαστικὰ συγκροτηθείη δικαστήρια, πάσης στερεῖσθαι αὐθεντίας πᾶν ὅτι ἂν τυπωθείη τῇ ἐκείνων διατυπώσει ἐναντιούμενον. Ἄγαν τοίνυν ἀναιδῆ, ἄγαν φαῦλα τυγχάνει τὰ τοῖς θείοις κανόσιν ἐναντιούμενα· εἰς τάραχον πάσης ἐκκλησίας ἡ παροῦσα τείνει ὑπεροψία, ἥτις οὕτως ἀποχρήσασθαι ἠθέλησε τῇ συνόδῳ,

Page

running head: S. LEONIS MAGNI EPISTOLAE. 1004 (printed across the page with 1003)
marginal letters: A ‹ἐπιθυμίας τὰς σὰς›; B ‹ἀγάπην ἐξολισθῆσαι›; C ‹τος διατύπωσις›; D printed in the gutter beside the footnotes, at note (a) of col 1003
old-edition numerals: 1162 before ‹Ἐπειδὴ›; 1164 after ‹διὰ τοῦ ἁγίου› (in the Greek version)
signature: none
other: this column holds only the Greek version of Letter CVI (continued from col 1002), transcribed above with no English; Greek note marks 1-6 stand before Ἐπειδὴ, after συγκεχωρημένοις, after καιροῦ, after τρίτης (mark read as 4, answering the note on ἀπωλέσει), after μηδαμῶς and after ἑαυτὸν. Last letters of ἐπιθυμητικ⟨ὴ⟩ lost at the scan's right edge. Some Greek accents faint at this zoom (χρη, ἀρχη, τυγχανουσα set as seen).

PL 54:1005

ut fratres in fidei tantummodo negotio convocatos, et definitione ejus causae, quae erat curanda, perfunctos, ad consentiendum sibi, aut depravando traduceret, aut terrendo compelleret. Inde enim fratres nostri ab apostolica sede directi, qui vice mea synodo praesidebant, probabiliter atque constanter illicitis ausibus obstiterunt, aperte reclamantes, ne contra instituta Nicaeni concilii, praesumptio reprobae novitatis assurgeret. Nec potest de eorum contradictione dubitari, de quibus in epistola tua etiam ipse conquereris, quod conatibus tuis voluerint obviare. In quo quidem multum illos mihi haec scribendo commendas, sed temetipsum, quod eis parere nolueris, dum illicita moliris, accusas, superflue non concedenda appetens et insalubriter tibi contraria concupiscens, quae nullum umquam poterunt nostrum obtinere consensum. Absit enim a conscientia mea ut tam prava cupiditas meis studiis adjuvetur, ac non potius et meo et omnium qui non alta sapiunt, sed humilibus consentiunt, opere subruatur.

that the brothers, called together for the business of the faith alone and having completed the definition of the cause that was to be dealt with, it should either win over by corrupting them or compel by terrifying them to consent to itself. For this reason our brothers sent from the apostolic see, who presided over the synod in my place, commendably and steadfastly withstood the unlawful ventures, openly protesting that no presumption of reprobate novelty should rise up against the institutes of the Nicene council. Nor can there be any doubt about their opposition, since you yourself complain of them in your letter, that they wished to withstand your efforts. In this, indeed, by writing these things to me you greatly commend them, but you accuse yourself, because you refused to obey them while you set about unlawful things, needlessly seeking what is not to be granted and unwholesomely coveting what is contrary to you, which will never be able to obtain our consent. Far be it from my conscience that so depraved a desire should be helped by my efforts, and not rather undermined by my work and by that of all who are not high-minded but consent to the humble.

CAP. IV. — Sancti illi et venerabiles Patres, qui in urbe Nicaena, sacrilego Ario cum sua impietate damnato, mansuras usque in finem mundi leges ecclesiasticorum canonum condiderunt, et apud nos et in toto orbe terrarum in suis constitutionibus vivunt; et si quid usquam aliter quam illi statuere praesumitur, sine cunctatione cassatur; ut quae ad perpetuam utilitatem generaliter instituta sunt, nulla commutatione varientur; nec ad privatum trahantur commodum, quae ad bonum sunt commune praefixa: et manentibus terminis, quos constituerunt Patres, nemo in jus tendat alienum; sed intra fines proprios atque legitimos, prout quis valuerit in latitudine se charitatis exerceat; cujus satis uberes fructus Constantinopolitanus potest antistes acquirere, si magis humilitatis virtute nitatur, quam si spiritu ambitionis infletur.

CHAP. IV. — Those holy and venerable Fathers who in the city of Nicaea, when the sacrilegious Arius had been condemned with his impiety, established laws of the ecclesiastical canons that are to last to the end of the world, live on in their constitutions both among us and throughout the whole world; and if anywhere anything is presumed otherwise than they established, it is annulled without delay; so that what was instituted generally for perpetual benefit may be varied by no change, nor what was fixed for the common good be drawn to private advantage: and, the boundaries which the Fathers set remaining, let no one reach for another's right; but within his own lawful limits let each exercise himself, as far as he can, in the breadth of charity; of which the bishop of Constantinople can gain fruits abundant enough, if he rests on the virtue of humility rather than being puffed up with the spirit of ambition.

CAP. V. — Noli frater, altum sapere, sed time (Rom. XI, 20), et Christianorum principum piissimas aures improbis petitionibus inquietare ⟨d⟩esiste, quibus certum habeo modestia te magis quam elatione placiturum. Persuasioni enim tuae in nullo penitus suffragatur quorumdam episcoporum ante sexaginta

CHAP. V. — Do not, brother, be high-minded, but fear (Rom. 11:20), and cease to trouble the most pious ears of the Christian princes with wicked petitions, whom I hold it certain you will please more by modesty than by elation. For in nothing at all does […] of certain bishops, sixty […], support your persuasion

Editors' notes and page, col. 1005

Footnotes

(a) ‹anchor: "fidei tantummodo"› · printed under col 1005

Vat. collect. 24 et Sichardus, negotium.

The Vatican of collection 24 and Sichard: negotium (business [in the accusative]).

(b) ‹anchor: "convocatos, et"› · printed under col 1005

Cod. Grim. apud Quesn. not. 3, definitione ejus causae curanda perfunctos. Apcd Helagium in epistola ad Heliam et alios Istriae episcopos, Definitionis ejus causa quae erat curanda pertractos. Omnes nostri derem et septem variarum collectionum codices vulgatam lectionem praeferunt, quam etiam Quesnellus in aliis suis codicibus reperit. Hic locus in Sichardi exemplo omittitur. Mox Vindebon. Hisp. delet sibi.

The Grimani codex in Quesnel, note 3: having completed the definition of that cause that was to be dealt with. In Pelagius, in the letter to Elias and the other bishops of Istria: drawn in for the sake of the definition of that cause which was to be dealt with. All our seventeen codices of various collections give the received reading, which Quesnel too found in his other codices. This passage is omitted in Sichard's copy. Shortly after, the Vienna Spanish manuscript deletes sibi (to itself).

Ratisp. omittit ausibus. Et paulo post idem codex cum mss. Vindebon. collect. 5 et Vallicell. habet, contra statuta Nicaena. Mss. collect. 24 cum Sichardo, contra instituta Nicaena. Vindebon. Hisp., contra instituta Nicoene, corrupte pro Nicaena; quae forte verior lectio.

The Regensburg manuscript omits ausibus (ventures). And a little after, the same codex, with the Vienna manuscript of collection 5 and the Vallicellanus, has against the Nicene statutes. The manuscripts of collection 24, with Sichard: against the Nicene institutes. The Vienna Spanish manuscript: contra instituta Nicoene, corruptly for Nicaena; which is perhaps the truer reading.

(d) ‹anchor: "non concedenda"› · printed under col 1005, continued under col 1006

Cod. Grim., appetis, et insalubre contraria concupiscis. Sex nostri codd. cum Graeco textu similiter omittunt tibi.

The Grimani codex: you seek, and unwholesomely covet contrary things. Six of our codices, with the Greek text, likewise omit tibi (to you).

(e) ‹anchor: "si quid"› · printed under col 1006

Alias, umquam.

Elsewhere: umquam (ever).

(f) ‹anchor: "cassatur; ut"› · printed under col 1006

25 qu. 1. Quae ad perpetuam.

[Causa] 25, question 1, [the canon] Quae ad perpetuam.

(g) ‹anchor: "quos constituerunt Patres,"› · printed under col 1006

Vat. collect. 24, Nemo invadat alienum. Apud Sichardum et Merlinum similiter; solum pro nemo habent non. Vat. Hisp., nemo damnet alienum. In Vat. Isid. utraque lectio jungitur sic: Nemo in jus tendat, atque damnet alienum.

The Vatican of collection 24: Let no one invade what is another's. Likewise in Sichard and Merlin; only for nemo (no one) they have non (not). The Vatican Spanish: let no one condemn what is another's. In the Vatican Isidorian both readings are joined thus: Let no one reach for the right of, and condemn, what is another's.

(h) ‹anchor: "spiritu ambitionis"› · printed under col 1006

Vindebon. Hisp. impletur. Emendatum in Vat. Hisp. ac Isid., impleatur.

The Vienna Spanish manuscript: impletur (is filled). Corrected in the Vatican Spanish and Isidorian: impleatur (be filled).

Footnotes

(d) continued from col 1005 (printed at the head of this column's notes), set in n1005

(e), (f), (g), (h) printed under this column; their calls are in col 1005, set in n1005 1 ‹anchor: "εἰς τὸ συναινέσαι"› · printed under col 1006 (note to the Greek version) Leg., ἑαυτῇ.

Read ἑαυτῇ.

2 ‹anchor: "τὰ ἀσυγχώρητα ἁρπάζων,"› · printed under col 1006 (note to the Greek version) Leg., καὶ ἀθέσμως.

Read καὶ ἀθέσμως.

3 ‹anchor: "ἡμετέραν ἔχειν"› · printed under col 1006 (note to the Greek version) Leg., συναίνεσιν.

Read συναίνεσιν.

4 ‹anchor: "πάντων τῶν"› · printed under col 1006 (note to the Greek version) Supple οὐ.

Supply οὐ.

5 ‹anchor: "καταργεῖται,"› · printed under col 1006 (note to the Greek version) Haec conjunctio superfluit, ideoque eliminanda,

This conjunction is superfluous, and therefore to be removed.

6 ‹anchor: "εἰς διηνεκῆ"› · printed under col 1006 (note to the Greek version) Leg., χρησιμότητα.

Read χρησιμότητα.

Ancient version (Greek)

ὥστε τοὺς ἀδελφοὺς τοὺς τῆς πίστεως ἕνεκα μόνης συγκληθέντας, πληρώσαντάς τε ἅπερ τούτου ἕνεκα τοῦ μέρους φροντισθῆναι ὤφειλεν, εἰς τὸ συναινέσαι ἑ⟨α⟩υτῆς τῇ ἀπάτῃ ὑπάγειν, ἢ φόβῳ συνελάσαι. Ἐντεῦθεν γὰρ οἱ ἀδελφοὶ οἱ ἡμέτεροι παρὰ τοῦ ἀποστολικοῦ θρόνου ἀποσταλέντες, οἵτινες ἐν τῇ συνόδῳ ἐτοποτήρουν ἐμοὶ, εὐδοκίμως, καὶ γενναίως τοῖς παρανόμοις τολμήμασι ἀντέστησαν, φανερῶς βοῶντες, μή τις κατὰ τῶν ἐν Νικαίᾳ κανόνων ἐπιχείρησις ἀναιδὴς ἐξανασταίη· ἀλλ' οὐδὲ ἀμφιβάλλεται ἀντιβῆναι αὐτοὺς, οἵστισι καὶ αὐτὸς ἐν τοῖς ἑαυτοῦ γράμμασι μέμφῃ, ὅτι δὴ ταῖς σαῖς ἐπιχειρήσεσιν ἠθέλησαν ἀντιβῆναι. Καὶ ἐμοὶ μὲν οὖν πάνυ αὐτοὺς ταῦτα γράφων παρατίθῃς· αὐτοῦ δὲ, ὅτι περ αὐτοῖς πειθαρχῆσαι οὐκ ἠνέσχου παράνομα ἐπιχειρῶν, κατηγορεῖς, περιττῶς τὰ ἀσυγχώρητα ἁρπάζων, ἀθέσμως ἐπιθυμῶν ἐκείνων, ἅτινα οὐδεμιᾷ ἀπάτῃ δυνήσονται ἡμετέραν ἔχειν σύνεσιν. Ἀπέστω γὰρ τῆς ἡμετέρας συνειδήσεως, ὥστε τὴν οὕτως φαύλην ἐπιθυμίαν ἐμαῖς σπουδαῖς βοηθηθῆναι, καὶ οὐχὶ μᾶλλον καὶ ἐμοῦ, καὶ πάντων τῶν μεγάλα φρονούντων, ἀλλὰ ταπεινὰ, σπουδῇ καταχωσθῆναι. Οἱ ἅγιοι ἐκεῖνοι, καὶ σεπτοὶ πατέρες, οἵτινες ἐν τῇ Νικέων πόλει τοῦ ἱεροσύλου Ἀρείου μετὰ τῆς ἰδίας δυσσεβείας κατακριθέντος νόμους διαιωνίζοντας τῶν ἐκκλησιαστικῶν ἔθεντο κανόνων, καὶ παρ' ἡμῖν, καὶ ἐν παντὶ τῷ κόσμῳ ταῖς ἰδίαις διατάξεσι ζῶσι, καὶ εἴ τι ποτὲ ἄλλως, ἤπερ αὐτοὶ ἐτύπωσαν, ἐπιχειρηθείη, ἄνευ ἀμφιβολίας καταργεῖται, καὶ ὅπως μηδεμιᾷ ἐναλλαγῇ παραβαθείη τὰ εἰς διηνεκῆ χρησιμώτατα γενικῶς τυπωθέντα· μήτε εἰς ἰδικὸν ἑλκυσθείη δίκαιον, ἅτινα εἰς κοινὴν λυσιτέλειαν τετύπωται· μενόντων τε τῶν ὅρων, οὓς ἐπήξαντο οἱ πατέρες, μηδεὶς κατὰ δικαίου ἀλλοτρίου ἔλθοι· ἀλλ' ἐντὸς οἰκείων καὶ νομίμων ὅρων, καθὼς ἂν ἕκαστος ἰσχύσῃ, εἰς πλάτος ἀγάπης ἑαυτὸν ἐκγυμνάσει, ἧς τινος εὐθαλεῖς καρποὺς ὁ Κωνσταντινουπόλεως ἐπίσκοπος δύναται πορίσασθαι, εἰ μᾶλλον τῆς ταπεινοφροσύνης ἀρετῇ σπουδάσει, ἤπερ τῷ τῆς ἀμβιτίονος πνεύματι φυσηθείη. Μὴ βούλου δὲ, ἀδελφὲ, ὑπέρογκα φρονεῖν, ἀλλ' εὐλαβοῦ, καὶ τὰς τῶν χριστιανῶν βασιλέων εὐσεβεῖς ἀκοὰς ἀναιδέσιν αἰτήσεσιν παρενοχλεῖν ἀπόσχου, οἵστισιν ὁμολογουμένως ἐπίσταμεν ἐπιεικείᾳ σε μᾶλλον ἢ ὑπεροψίᾳ ἀρέσοντα· τῇ γὰρ γνώμῃ τῇ σῇ κατ' οὐδὲν συμβάλλεται ἡ παρά τινων ἐπισκόπων πρὸ ἑξήκοντα, ὡς φῄς, ἐνιαυτῶν γενομένη συγγραφὴ, καὶ οὐδέποτε παρὰ τῶν προηγησαμένων

Page

running head: EPISTOLA CVI. 1006 (printed across the page with 1005)
marginal letters: A ‹ὥστε τοὺς ἀδελφοὺς›; B ‹ἅτινα οὐδεμιᾷ ἀπάτῃ›; C ‹οἰκείων καὶ νομίμων›; D printed in the gutter beside the footnotes, at note (d) of col 1005
old-edition numerals: 1166 before ‹Ἀπέστω γὰρ› (in the Greek version)
signature: none
other: this column holds only the Greek version of Letter CVI (continued from col 1004), transcribed above with no English; Greek note marks 1-6 stand after συναινέσαι, ἁρπάζων, ἔχειν, τῶν, καταργεῖται and διηνεκῆ. The type of the upper third is faint; ἑ⟨α⟩υτῆς has a letter lost.

PL 54:1007

(ut jactas) annos facta conscriptio numquamque a praedecessoribus tuis ad apostolicae sedis transmissa notitiam, cui ab initio sui caducae, dudumque collapsae sera nunc et inutilia subjicere fulcimenta voluisti, eliciendo a fratribus speciem consensionis, quam tibi in suam injuriam verecundia fatigata praeberet. Memento quid Dominus ei qui unum de pusillis scandalizaverit comminetur (Matth. XVIII, 6; Marc. IX, 41), et sapienter intellige quale sit Dei judicium subiturus, qui tot Ecclesiis, tot sacerdotibus scandalum inferre non metuit.

[…] years ago (as you boast), a document drawn up and never transmitted by your predecessors to the notice of the apostolic see; to which, frail from its very beginning and long since collapsed, you have now wished to put late and useless props underneath, drawing from the brothers a semblance of consent which their wearied modesty might afford you to its own injury. Remember what the Lord threatens against him who scandalizes one of the little ones (Matt. 18:6; Mark 9:41), and wisely understand what judgement of God he is to undergo who has not feared to bring scandal upon so many Churches and so many priests.

Fateor enim ita me dilectione universae fraternitatis obstringi, ut nemini prorsus in his quae contra se poscit assentiar, possisque evidenter agnoscere me dilectioni tuae benevolo animo contraire, ut saniore consilio ab universalis te Ecclesiae perturbatione contineas. Non convellantur provincialium jura primatuum, nec privilegiis antiquitus institutis metropolitani fraudentur antistites. Nihil Alexandrinae sedi ejus, quam per sanctum Marcum evangelistam beati Petri discipulum meruit, pereat dignitatis; nec Dioscoro impietatis suae pertinacia corruente, splendor tantae Ecclesiae tenebris obscuretur alienis. Antiochena quoque Ecclesia in qua primum praedicante beato apostolo Petro, Christianum nomen exortum est, in paternae constitutionis ordine perseveret, et in gradu tertio collocata numquam se fiat inferior. Aliud enim sunt sedes, aliud praesidentes; et magnus unicuique honor est integritas sua. Quae cum in quibuslibet locis propria ornamenta non perdat, quanto magis in Constantinopolitanae urbis magnificentia potest esse gloriosa, si per observantiam tuam, et defensionem paterni canones, et exemplum probitatis multi habeant sacerdotes?

For I confess that I am so bound by love for the whole brotherhood that I assent to no one at all in those things which he asks against it, and you can plainly recognize that I oppose your love with a kindly mind, so that by sounder counsel you may hold yourself back from disturbing the universal Church. Let the rights of the provincial primates not be torn up, nor the metropolitan bishops be cheated of privileges instituted of old. Let nothing of the dignity perish for the see of Alexandria which it merited through St Mark the evangelist, the disciple of blessed Peter; nor, though Dioscorus has fallen through the obstinacy of his impiety, let the splendour of so great a Church be darkened by another's darkness. Let the Church of Antioch also, in which, at the preaching of the blessed apostle Peter, the Christian name first arose, persevere in the order of the fathers' constitution, and, placed in the third rank, never become lower than itself. For the sees are one thing, those who preside over them another; and to each his own integrity is a great honour. And since this does not lose its proper adornments in any place whatever, how much more glorious can it be in the magnificence of the city of Constantinople, if through your observance the canons of the fathers have defence, and many priests an example of uprightness?

Editors' notes and page, col. 1007

Footnotes

(a) ‹anchor: "(ut"› · printed under col 1007

Anatolius in epist. 101, cap. 4, per sexaginta, inquit, et septuaginta annos. Verius Lucentius apostolicae sedis legatus act. 16 concil. Chalcedon, octoginta annos recensuit: Accedit ad cumulum, inquit, quod trecentorum decem et octo constitutionibus postpositis, centum quinquaginta, qui in synodicis canonibus non habentur, mentionem tantum fecisse noscuntur, quae dicunt ante octoginta prope annos constituta fuisse.

Anatolius, in letter 101, chapter 4, says for sixty and seventy years. More truly Lucentius, legate of the apostolic see, in the sixteenth session of the council of Chalcedon, counted eighty years: It adds to the heap, he says, that, the constitutions of the three hundred and eighteen being set aside, they are known to have made mention only of the hundred and fifty, who are not held in the synodal canons, [constitutions] which they say were established nearly eighty years ago.

(b) ‹anchor: "facta conscriptio"› · printed under col 1007

Mira in hoc textu codicum varietas. Ratisp., nec umquam a praedecessoribus tuis ad apostolicae sedis missa notitia. Vindebon. Hisp., nec umquam quoniam a praedecessoribus tuis ad apostolica sede transmissa notitia. Vat. Hisp., et Isid., nec umquam jam (pro quoniam)... ad apostolicam sedem transmissa notitia. Cod. Grim. corrupte apud Quesn. not. 4, cum quam a praedecessoribus, etc. Thuan. unus, cum quando a praedecessoribus, tuis audieris ad apostolicam dudumque sedem. Duo alii Thuanei ultima verba sic efferunt, ad apostolicam sedem transmissa notitia. Videbon. collect. 5, ne cum quando a praedecessoribus, etc., ut in textu. Duo collect. 21, cum quadam a praedecessoribus tuis ad apostolicam sedem transmissa notitia. Sequentia tamen contextus verba editam lectionem aliis codicibus, praesertim Vallicellano et Graeca versione, approbatam confirmant: Caduca enim, dudumque collapsa conscriptio, Constantinopolitanorum Patrum pro sede CP. decretum intelligitur, quod quidem Romanae sedi ante hoc tempus ignotum fuisse alibi ostendemus.

A remarkable variety of the codices in this text. The Regensburg manuscript: and never sent by your predecessors to the notice of the apostolic see. The Vienna Spanish: and never, since, transmitted by your predecessors to the notice at the apostolic see. The Vatican Spanish and the Isidorian: and never now (for quoniam)... a notice transmitted to the apostolic see. The Grimani codex, corruptly, in Quesnel, note 4: when which by the predecessors, etc. One of the de Thou manuscripts: when by the predecessors, you will have heard, of yours to the apostolic and long since see. Two other de Thou manuscripts give the last words thus: a notice transmitted to the apostolic see. The Vienna manuscript of collection 5: ne cum quando a praedecessoribus, etc., as in the text. Two of collection 21: with a certain notice transmitted by your predecessors to the apostolic see. Yet the following words of the context confirm the printed reading, supported by other codices, especially the Vallicellanus and the Greek version: for by the frail and long since collapsed document is understood the decree of the Fathers of Constantinople on behalf of the see of Constantinople, which, as we shall show elsewhere, was unknown to the Roman see before this time.

Utrique Hisp., Merlin. et Sichardus cum antiquis Leonis editionibus, fomenta. Post pauca pro tibi, Vat. Hisp. et Isid. cum Ratisp., sibi.

Both Spanish manuscripts, Merlin and Sichard, with the old editions of Leo: fomenta (poultices). A little after, for tibi (to you), the Vatican Spanish and Isidorian with the Regensburg: sibi (to itself).

(d) ‹anchor: "de pusillis"› · printed under col 1007

Vindebon. Hisp. addit illis.

The Vienna Spanish manuscript adds illis (those).

(e) ‹anchor: "provincialium jura"› · printed under col 1008

Sic omnes codices, excepto Sichardiano, in quo primatum.

So all the codices, except Sichard's, in which primatum (primacy).

(f) ‹anchor: "apostolo Petro,"› · printed under col 1008

Vindebon, collect. 5 et Vallicell., Christianorum, forte melius. Respicitur illud Actorum cap. XI, ℣ 26., ut cognominarentur primum Antiochiae discipuli Christiani; ubi tamen id non Petro, sed Paulo ac Barnabae praedicantibus tribuitur. Idem vero S. pontifex mentem suam satis explicavit serm. 82. c. 5, ubi de Petro, qui Antiochenam sedem institutit, Jam Antiochenam, inquit Ecclesiam, ubi primum Christiani nominis dignitas est orta, fundaveras.

The Vienna manuscript of collection 5 and the Vallicellanus: Christianorum (of the Christians), perhaps better. The allusion is to Acts 11:26, that the disciples were first called Christians at Antioch; where, however, this is attributed not to Peter's preaching but to that of Paul and Barnabas. But the same holy pontiff explained his mind well enough in Sermon 82, chapter 5, where of Peter, who founded the see of Antioch, he says: You had already founded the Church of Antioch, where the dignity of the Christian name first arose.

(g) ‹anchor: "numquam"› · printed under col 1008

Vat. Hisp. et Isid. delent se. Mox Ratisp., infirmior pro inferior.

The Vatican Spanish and Isidorian delete se (than itself). Shortly after, the Regensburg: infirmior (weaker) for inferior (lower).

(h) ‹anchor: "observantiam tuam,"› · printed under col 1008, continued under col 1009

Cod. Grim. apud Quesn. not. 6, et mss. collect. 24, cum editis Concil., et defensionem paterni canonis exemplum probitatis multi habeant sacerdotes. Praetulimus aliorum codicum et editorum lectionem, qua significari videtur per Anatolii observantiam fore ut et paterni canones id, est Nicaeni defensionem, et multi sacerdotes probitatis exemplum habeant. Graeca etiam interpretatio paterni canones exhibet.

The Grimani codex in Quesnel, note 6, and the manuscripts of collection 24, with the printed Councils: and [through your] defence of the fathers' canon many priests may have an example of uprightness. We have preferred the reading of the other codices and editions, by which it seems to be signified that through Anatolius's observance it would come about both that the fathers' canons, that is, the Nicene, have defence, and that many priests have an example of uprightness. The Greek translation too gives paterni canones (the fathers' canons).

Footnotes

(e), (f), (g), (h) printed under this column; their calls are in col 1007, set in n1007 1 ‹anchor: "σοι εἰς"› · printed under col 1008 (note to the Greek version) Leg., ἣν, vel, σφήν.

Read ἣν, or σφήν.

2 ‹anchor: "ὕβριν τὴν"› · printed under col 1008 (note to the Greek version) Leg., σκυλθεῖσαν.

Read σκυλθεῖσαν.

3 ‹anchor: "αἰδῶ παρεσχηκέναι"› · printed under col 1008 (note to the Greek version) Forte, γινώσκεται.

Perhaps γινώσκεται.

4 ‹anchor: "ἀποστερηθεῖεν ἐπίσκοποι"› · printed under col 1008 (note to the Greek version) Leg., μηδέ τι τοῦ, etc.

Read μηδέ τι τοῦ, etc.

5 ‹anchor: "Πέτρου τὸ"› · printed under col 1008 (note to the Greek version) Forte, τῶν Χριστιανῶν.

Perhaps τῶν Χριστιανῶν.

6 ‹anchor: "μήποτε"› · printed under col 1008 (note to the Greek version) Leg., ἑαυτῆς.

Read ἑαυτῆς.

7 ‹anchor: "ἐλάσσων·"› · printed under col 1008 (note to the Greek version) Haec quidem ab interprete, sed minus bene. Vide Leonis textum.

This indeed is from the translator, but not well done. See Leo's text.

8 ‹anchor: "δύναται εἶναι"› · printed under col 1008 (note to the Greek version) Et hoc perperam; vertere debuerat, ἐν τῇ Κωνσταντινουπολιτῶν πόλεως μεγαλειότητι ἐπίδοξος δύναται εἶναι.

This too is wrong; he ought to have translated: ἐν τῇ Κωνσταντινουπολιτῶν πόλεως μεγαλειότητι ἐπίδοξος δύναται εἶναι.

9 ‹anchor: "ἡ μεγαλειότης·"› · printed under col 1008 (note to the Greek version); the mark in the text is blurred Leg., εἰ.

Read εἰ.

10 ‹anchor: "ὑπόδειγμα"› · printed under col 1008 (note to the Greek version) Forte, ἔχοιεν.

Perhaps ἔχοιεν.

Ancient version (Greek)

σε, εἰς γνῶσιν τοῦ ἀποστολικοῦ θρόνου πεμφθεῖσα, ἥτινι τὴν ἀρχὴν ἀνυποστάτῳ καὶ ὀλισθηρᾷ τυγχανούσῃ βραδέως νῦν καὶ ἀχρίστως ὑποβαλεῖν ἠβουλήθης στηρίγματα, παρὰ τῶν ἐμῶν ἀδελφῶν σχῆμα συναινέσεως, ἥντινά σοι εἰς σὴν ὕβριν τὴν σχυλθεῖσαν αἰδῶ παρεσχηκέναι γινώσκει· Μνήσθητι τί ὁ Δεσπότης τῷ ἕνα τῶν μικρῶν τούτων σκανδαλίζοντι ἀπειλεῖ, καὶ συνετῶς νόησον ὁποῖον εἴη τοῦ Θεοῦ δικαστήριον ὑπεισελευσόμενος ὁ τοσαύταις ἐκκλησίαις, τοσούτοις ἱερεῦσι σκάνδαλον ἐμβαλεῖν μὴ φοβηθείς. Ὁμολογῶ γὰρ ἐμαυτὸν οὕτως τῇ ἀγάπῃ πάσης τῆς ἀδελφότητος συνέχεσθαι, ὥστε μηδενὶ πάντῃ αὐτῶν ἐν τούτοις, ἅπερ καθ' ἑαυτῶν αἰτοῦσι, συντίθεσθαι. Δυνήσῃ δὲ σαφέστερα γνῶναι ἐμὲ τῇ σῇ ἀγάπῃ καλοτελεῖ ψυχῇ ἀντιβαίνειν, ὅπως ἂν ὑγιεῖ λογισμῷ ἀπὸ πάσης τῆς ἐκκλησιαστικῆς ταραχῆς σεαυτὸν ἐπίσχῃς· μὴ παρασπαθείη τῶν ἐπαρχιωτῶν τὰ δίκαια· μήτε τῶν ἀρχῆθεν τετυπωμένων προνομίων οἱ μητροπολῖται ἀποστερηθεῖεν ἐπίσκοποι μηδέ που Ἀλεξανδρέων θρόνου τῆς τιμῆς, ἧς τινος διὰ τοῦ ἁγίου Μάρκου τοῦ εὐαγγελιστοῦ τοῦ μαθητοῦ τοῦ ἁγίου Πέτρου ἠξιώθη, παραπόληται· μήτε διὰ Διόσκορον διὰ τὴν ἰταμότητα τῆς ἰδίας δυσσεβείας πεσόντα, τὸ φῶς τῆς τοσαύτης Ἐκκλησίας σκότῳ ἀλλοτρίῳ ἀμαυρωθείη καὶ ἡ Ἀντιοχέων ὁμοίως Ἐκκλησία, ἐν ᾗ τὸ πρῶτον διδάσκοντος τοῦ μακαριωτάτου ἀποστόλου Πέτρου τὸ τοῦ Χριστοῦ ὄνομα ἤρξατο, ἐν τῇ τῶν πατέρων διατυπώσει παραμενέτω, καὶ ἐν τῷ τρίτῳ βαθμῷ ἱδρυνθεῖσα μήποτε ἑαυτοῖς γένηται ἐλάσσων· ἄλλο γάρ ἐστι θρόνος, καὶ ἄλλο προκαθεδρία, καὶ μεγάλη ἑκάστου τιμή ἐστιν ἡ ἰδία καθαρότης, ἥτις ὁπότε ἐν οἵοις δήποτε τόποις τὸν ἴδιον τόπον οὐκ ἀπόλλυσι, πόσῳ μᾶλλον ἐν τῇ Κωνσταντινουπολιτῶν πόλει ἐπίδοξος δύναται εἶναι ἡ μεγαλειότης· ἡ διὰ τῆς σῆς παραφυλακῆς, καὶ ἐκδικήσεως οἵτε πατρικοὶ κανόνες, καὶ πολλοὶ ἱερεῖς ὑπόδειγμα ἔχομεν