PL 54 · cols. 1031–1034

Leo the Great, Letters

Letter CXV

Patribus divinitus inspiratis sunt ordinata, permaneant. Nihil alienum improbus ambitus concupiscat, nec per alterius imminutionem suum aliquis quaerat augmentum. Quantumlibet enim extortis assentationibus sese instruat vanitatis elatio, et appetitus suos conciliorum aestimet nomine reborandos, infirmum atque irritum erit quidquid a praedictorum Patrum canonibus discreparit. Quorum regulis apostolica sedes quam reverenter utatur, scriptorum meorum, quibus Constantinopolitani antistitis conatus repuli, poterit sanctitas vestra lectione cognoscere, et me auxiliante Domino catholicae fidei et paternarum constitutionum esse custodem.

[…] Fathers divinely inspired, may remain. Let unscrupulous ambition covet nothing belonging to another, and let no one seek his own increase through the diminution of another. For however much the conceit of vanity may furnish itself with extorted assents, and think that its desires are to be strengthened by the name of councils, whatever departs from the canons of the aforesaid Fathers will be weak and void. How reverently the apostolic see observes their rules, your holiness will be able to learn by reading my writings, by which I repelled the attempts of the bishop of Constantinople, and [to learn] that I, with the Lord's help, am a guardian of the catholic faith and of the ordinances of the Fathers.

Data duodecimo kalendas Aprilis, Opilione viro clarissimo consule.

Given on the twelfth day before the Kalends of April, in the consulship of Opilio, a man of clarissimus rank.

EPISTOLA CXV.

LETTER CXV.

AD MARCIANUM AUGUSTUM.

TO MARCIAN AUGUSTUS.

Leo episcopus Marciano Augusto.

Leo, bishop, to Marcian Augustus.

CAP. I. — Multa mihi in omnibus clementiae vestrae litteris causa gaudendi est, dum ex magna divinae providentiae misericordia praestitum humanis rebus experior, quod ecclesiasticam pacem, quae non nisi unitate praedicationis evangelicae custoditur piissimo studio juvare dignamini: ut fidei vestrae gloria non solum utilitate reipublicae, sed etiam religionis profectibus augeatur, gloriosissime Auguste. Unde ineffabiliter Deo gratias ago qui eo tempore quo oboritura haereticorum scandala praesciebat vos in imperii fastigio collocavit; in quibus ad totius mundi salutem, et regia potentia, et sacerdotalis

CHAP. I. — In all the letters of your clemency I have great cause for rejoicing, since I find it granted to human affairs out of the great mercy of divine providence that you deign with most pious zeal to assist the peace of the Church, which is kept only by the unity of the gospel preaching: so that the glory of your faith is increased not only by the benefit of the commonwealth but also by the advances of religion, most glorious Augustus. Therefore I give thanks beyond words to God, Who at the time when He foresaw that the scandals of the heretics would arise, placed you on the summit of the empire; in whom, for the salvation of the whole world, both royal power and priestly […]

Editors' notes and page, col. 1031

Footnotes

(a) ‹Patribus divinitus› · printed under col 1031

Iidem vulgati Leonis cum Vindebon. collect. 5 et mss. collect. 11 ac 24, inspirata sunt, ordinata permaneant. Lectionem Conciliorum a Quesnello receptam ex ms. Grimanico et codd. Chalcedon. atque Facundo, etiam Ratisp. et Graeca versio exhibent.

The same printed editions of Leo, with the Vienna manuscript of collection 5 and the manuscripts of collections 11 and 24: "inspirata sunt, ordinata permaneant" [were inspired, let what is ordained remain]. The reading of the Councils, adopted by Quesnel from the Grimani manuscript, the Chalcedonian manuscripts and Facundus, is presented also by the Regensburg manuscript and the Greek version.

(b) ‹Nihil alienum› · printed under col 1031

Apud Facundum, improbe concupiscat.

In Facundus: "improbe concupiscat" [let it covet shamelessly].

Vat. 1322, exortis assentationibus sic instruat. quam lectionem vulgati Leonis Quesnello antiquiores secuti cum mss. collect. 11 et 24, solum pro sic habent sese. Mox ut appetitus legitur in Ratisp. Sed in aliis epistolis consensus extortus traditur, ac praesertim epist. 105, c. 2: Ei quorumdam consensum suum praebuisse dicitur extorta subscriptio. Quesnellus in margine: Isid. Merc., extortis assensionibus.

Vat. 1322: "exortis assentationibus sic instruat" [so furnish itself with assents that have arisen]; the editions of Leo older than Quesnel followed this reading, with the manuscripts of collections 11 and 24, only having "sese" instead of "sic". Next, "ut appetitus" is read in the Regensburg manuscript. But in other letters an extorted consent is spoken of, and especially in letter 105, chap. 2: "An extorted subscription is said to have furnished him with the consent of certain persons." Quesnel in the margin: Isidore Mercator, "extortis assensionibus" [with extorted assents].

(d) ‹Patrum canonibus› · printed under col 1031; the note is printed with the mark "(e)" though it answers call (d)

Mss. Vat. 122 et 3971, discreparet.

The manuscripts Vat. 122 and 3971: "discreparet" [should depart].

(e) ‹Quorum regulis› · printed under col 1031

Epist. 106.

Letter 106.

(f) ‹lectione cognoscere,› · printed under col 1031

Ratisp. et codd. collect., Chalcedon. concinente Graeca versione, transposita conjunctione et sic praeferunt: me, auxiliante Deo nostro, et catholicae fidei. Similiter editiones Leonis ante Quesn., quae solum retinent Domino.

The Regensburg manuscript and the manuscripts of the Chalcedonian collection, with the Greek version agreeing, transpose the conjunction "et" and present it thus: "me, auxiliante Deo nostro, et catholicae fidei" [that I, with the help of our God, both of the catholic faith]. So likewise the editions of Leo before Quesnel, which only keep "Domino".

(g) ‹fidei et paternarum› · printed under col 1031

Ita Quesn. ex Grim. Barb. et Vict. ac Facundo; et similiter editiones Concil., quibus suffragantur omnes nostri codd. et Graeca versio, in qua canones appellantur, et adjectiva sic transferuntur paternae fidei et catholicorum canonum. Caeterae editiones Leonis, paternarum traditionum.

So Quesnel from the Grimani, Barberini and St Victor manuscripts and Facundus; and likewise the editions of the Councils, supported by all our manuscripts and by the Greek version, in which they are called "canons", and the adjectives are transferred thus: "of the paternal faith and of the catholic canons". The other editions of Leo: "paternarum traditionum" [of the traditions of the Fathers].

(h) ‹EPISTOLA› (caption of Letter CXV) · printed under col 1031

Alias 89. Quae autem antea 115 erat, nunc 145. Scripta 21 Martii an. 453.

Elsewhere 89. The one that was formerly 115 is now 145. Written 21 March in the year 453.

(i) ‹AD MARCIANUM AUGUSTUM› (call before the address of the caption) · printed under col 1031

Exstat in mss. collect. Hisp., Isid. 11, 12, 18, 19 et 21 usque ad 24 ac in exemplari Sichardi Graecam interpretationem eruimus ex ms. Vat. Graeco 1455.

It is extant in the manuscripts of the Spanish collection, the Isidorian, 11, 12, 18, 19 and 21 up to 24, and in Sichard's copy. We have brought out the Greek translation from the Vatican Greek manuscript 1455.

(j) ‹SYNOPSIS› · printed under col 1031, running over under col 1032; the call before "SYNOPSIS" is printed "(i)", a second (i), but it answers note (j)

In collect. Hisp. hic titulus legitur: Ubi gratias agit quod per Chalcedonense concilium pax Ecclesiae catholicae reddita sit.

In the Spanish collection this title is read: "In which he gives thanks that through the council of Chalcedon peace has been restored to the catholic Church."

(k) ‹Leo episcopus Marciano Augusto› · printed under col 1032; no call is printed in the text; the note answers the address line

Ex. Graeca versione: Gloriosissimo et clementissimo filio Marciano Augusto Leo archiepiscopus Romae.

From the Greek version: "To the most glorious and most clement son Marcian Augustus, Leo archbishop of Rome."

(l) ‹clementiae vestrae› · printed under col 1032

Nempe epist. 110.

That is, letter 110.

(m) ‹litteris causa› · printed under col 1032

Ita codd. Grim. et Ratisp. Vindebon. Hisp., gaudens, mendose. Hinc prodiit emendatio quae in aliis codd. et editis ante Quesn. invenitur, gaudii.

So the Grimani and Regensburg manuscripts. The Vienna manuscript of the Spanish collection has "gaudens" [rejoicing], wrongly. Hence arose the emendation found in other manuscripts and in the editions before Quesnel, "gaudii" [of joy].

(n) ‹providentiae misericordia› · printed under col 1032

Vulgati Leonis ante Quesn. per errorem, nullo nostro codice suffragante, praestitutum. Mox pro experior in Vat. Hisp., Isid. aliisque inde profectis exstat.

The editions of Leo before Quesnel, in error and with none of our manuscripts supporting them: "praestitutum" [appointed]. Next, instead of "experior" the Vatican manuscript of the Spanish collection, the Isidorian, and others derived from them have "exstat" [it exists].

(o) ‹augeatur,› · printed under col 1032

Alias in antiquis editionibus, gloriosissime imperator. Ex Graeca autem versione sic: Gloriosissime et clementissime fili, et imperator Auguste. Codd Ratisp. haec omnia omittit.

Elsewhere, in the old editions: "gloriosissime imperator" [most glorious emperor]. From the Greek version, however, thus: "Most glorious and most clement son, and emperor Augustus." The Regensburg manuscript omits all this.

(p) ‹Deo gratias ago› · printed under col 1032

Ms. Vindeb. Hisp., quod eo.

The Vienna manuscript of the Spanish collection: "quod eo" [that at the].

(q) ‹salutem, et› · printed under col 1032

Vide not. 1 Quesn., et in eam observationem nostram.

See Quesnel's note 1, and our observation on it.

Editors' prose

SYNOPSIS. — I. De pace Ecclesiae reddita, compressis haereticorum reliquiis, et Anatolium increpato gratias agit. — II. De monachis a Marciano cohibitis, et approbatione Kalcedonensis synodi per se ad episcopos missa.

SYNOPSIS. — I. He gives thanks for the peace restored to the Church, the remnants of the heretics having been suppressed, and Anatolius having been rebuked. — II. On the monks restrained by Marcian, and on his approval of the synod of Chalcedon sent by him to the bishops.

Page

running head: 1031 S. LEONIS MAGNI (continuing "EPISTOLAE." over col 1032)
marginal letters: A ‹Patribus divinitus inspiratis›; B beside the Greek address line of CXV, level with the Latin ‹Leo episcopus Marciano Augusto›; in the footnote band: C ‹(a) Iidem vulgati Leonis› (note a); D ‹Similiter editiones Leonis ante Quesn.› (note f)
old-edition numerals: 1199 after ‹apostolica›; 1201 after ‹reipublicae,›
signature: none
other: page 521 reads in this order: the upper halves of both columns (end of CXIV, Latin left, Greek right), then the full-width caption "EPISTOLA (h) CXV. / (i) AD MARCIANUM AUGUSTUM." and the full-width synopsis (editors' prose, here), then the lower halves (CXV, Latin left, Greek right). The caption is set once in layer 1 under this column's rail.

PL 54:1032

Editors' notes and page, col. 1032

Footnotes

1 ‹αὔξησίν τινα› (Greek version, Letter CXIV) · printed under col 1032 Leg. et Lat., ἑαυτῷ τις.

Read, as the Latin also [has]: ἑαυτῷ τις [anyone for himself].

2 ‹ἀποσπασθεισῶν συναινέσεων ἑαυτὴν› (Greek version, CXIV) · printed under col 1032 Hocmendum evidens. Corrige. ἡ τῆς ματαιότητος ὑπεροψία.

This is an evident error. Correct: ἡ τῆς ματαιότητος ὑπεροψία [the arrogance of vanity].

3 ‹τῶν προλεχθέντων·› (Greek version, CXIV) · printed under col 1032 Quam implexus corruptusque sit hic locus nemo non videt: sic restituere possis: Ὧν ὑφηγήσεσιν ὡς σεπτῶς ὁ ἀποστολικὸς θρόνος κέχρηται, τῶν ἐμῶν γραφῶν, δι' ὧν τοῦ Λωνσταντινουπόλεως ἐπισκόπου τὰς ἐπιχειρήσεις παρωσάμην, δυνήσεται, etc,; τῶν paulo post pro ἐμέ lege καὶ ἐμέ.

Everyone sees how tangled and corrupt this passage is; you could restore it thus: "How reverently the apostolic throne uses their guidance, [from] my writings, by which I repelled the attempts of the bishop of Constantinople, [your holiness] will be able," etc.; a little after, instead of ἐμέ read καὶ ἐμέ [and that I].

4 ‹τοῖς πράγμασί› (Greek version, Letter CXV) · printed under col 1032 Melius hinc abesset pronomen σέ.

The pronoun σέ [you] would better be absent here.

5 ‹τῇ ἐκκλησιαστικῇ εἰρήνῃ,› (Greek version, CXV) · printed under col 1032 Locus corruptus, cui sic mederi possis: ἢ οὐκ ἄλλως εἰ μὴ τῇ ἑνώσει τοῦ εὐαγγελικοῦ κηρύγματος φυλάττεσθαι, etc.

A corrupt passage, which you could heal thus: "which [is] not otherwise kept than by the unity of the gospel preaching," etc.

6 ‹ἐκκλησιαστικαῖς πράξεσιν› (Greek version, CXV) · printed under col 1032 Primis curis cum ms. Vat. Graec. 1455 scripsimus αὐξηνθείη.. Praetulimus vero lectionem alterius codicis Vat. Ottob. 29, quam posterius accepimus.

In our first edition we wrote αὐξηνθείη with the Vatican Greek manuscript 1455. But we have preferred the reading of another manuscript, Vat. Ottob. 29, which we received later.

(k), (l), (m), (n), (o), (p), (q) printed under this column, and the end of (j); their calls are in col 1031, set in n1031.

Ancient version (Greek)

ὑπομιμνήσκω, ὅπως τὰ δίκαια τῶν ἐκκλησιῶν καθὼς παρ' ἐκείνων τῶν τριακοσίων δέκα καὶ ὀκτὼ πατέρων θεόθεν ἐμπνευσθέντων τετύπωται διαμείνο⟨ι⟩εν· μηδὲν δὲ ἡ ἀναιδὴς ἀμβιτίων ἐπιθυμήσοι, μήτε δι' ἐλαττώσεως ἑτέρου αὔξησίν τινα ἑαυτῷ περιποιῆσαι θελήσειε. Ἐφ' ὅσον γὰρ δήποτε ἀποσπασθεισῶν συναινέσεων ἑαυτὴν τῇ τῆς ματαιότητος ὑπεροψίᾳ ὠχύρωσε, καὶ τὰς ἰδίας ἐγχειρήσεις τῷ τῶν συνεδρίων ὀνόματι οἴεται βεβαιοτέρας, ἀνίσχυρον, καὶ ἀβέβαιον ἔσται πᾶν ὁτιοῦν ἀπᾴδει τῶν κανόνων τῶν προλεχθέντων· ὁ ἀποστολικὸς θρόνος σεπτῶς κέχρηται ταῖς ἐμαῖς γραφαῖς, δι' ὧν τῷ Κωνσταντινουπόλεως ἐπισκόπῳ, τὰς ἐπιχειρήσεις παρωσάμην, δυνήσετ⟨αι⟩ ἡ ὑμετέρα ἁγιωσύνη διὰ τῆς ἀναγνώσεως μαθεῖν, ἐμὲ βοηθείᾳ τοῦ Θεοῦ ὑμῶν καὶ τῆς πατρικῆς πίστεως καὶ καθολικῶν κανόνων εἶναι φύλακα. [Letter CXV, Greek version, below the full-width caption and synopsis:] Τῷ ἐνδοξοτάτῳ καὶ φιλανθρωποτάτῳ υἱῷ Μαρκιανῷ Αὐγούστῳ Λέων ἀρχιεπίσκοπος Ῥώμης. Πολλή μοι αἰτία χαρᾶς γίνεται ἐν πᾶσι τοῖς γράμμασι τῆς σῆς ἡμερότητος· καὶ γὰρ ἐκ μεγίστης φιλανθρωπίας τῆς θείας προνοίας τοῖς πράγμασί σε τοῖς ἀνθρωπίνοις παρεσχημένον εὑρίσκω, ὅτιπερ τῇ ἐκκλησιαστικῇ εἰρήνῃ, καὶ ἑνώσει κατὰ τὸ εὐαγγελικὸν κήρυγμα φυλάττεσθαι εὐσεβεῖ σπουδῇ βοηθεῖν καταξιοῖς, ὡς ἂν τῆς ὑμετέρας πίστεως ἡ δόξα μὴ μόνον ἐπὶ τῇ τῶν δημοσίων διοικήσει, ἀλλὰ καὶ ἐπὶ ταῖς ἐκκλησιαστικαῖς πράξεσιν αὐξηθείη, ἐνδοξότατε καὶ φιλανθρωπότατε υἱὲ, αὐτόκρατορ Αὔγουστε. Ὅθεν ἀφράστους τῷ Θεῷ χάριτας ὁμολογῶ, ὅστις ἐν τούτῳ τῷ καιρῷ ἐν ᾧ τῶν αἱρετικῶν τὰ σκάνδαλα ἐγείρεσθαι προεγίνωσκεν,

Page

running head: MAGNI EPISTOLAE. 1032 (continuing "S. LEONIS" from col 1031)
marginal letters: A ‹ὑπομιμνήσκω, ὅπως›; B ‹Τῷ ἐνδοξοτάτῳ καὶ φιλανθρωποτάτῳ› (Greek address of CXV); in the footnote band: C ‹catholicae reddita sit› (end of note j); D ‹ὑπεροψία› (note 2)
old-edition numerals: 1200 after ‹σεπτῶς› (CXIV Greek); 1202 after ‹μὴ μόνον› (CXV Greek)
signature: none
other: upper half = end of the Greek version of CXIV; full-width caption and synopsis of CXV (set in c1031 / n1031); lower half = Greek version of CXV, whose last word "προ-" is hyphenated into col 1034 and set whole here (προεγίνωσκεν). Numbered notes 1–6 belong to the Greek versions.

PL 54:1033

vigeret industria. Nam cum vestro praecipue opere sit effectum ut per synodale concilium damnatis impii dogmatis defensoribus, omnes vires sacrilegus error amitteret, ad ejusdem devotionis pertinet palmam, si malum quod in suis ducibus est oppressum etiam in quibuscumque reliquiis deleatur. Quod facilius clementia vestra arbitratur implendum, si per universas Ecclesias definitiones sanctae synodi Chalcedonensis apostolicae sedi placuisse doceantur. De quo quidem ratio non fuit ambigendi, cum ei fidei omnium subscribentium consensus accesserit quae a me secundum formam apostolicae doctrinae ac paternae traditionis emissa est; et per fratrem meum Lucianum episcopum talia et ad gloriam vestram, et ad Constantinopolitanum episcoqum scripta direxerim, quae evidenter ostenderent me ea quae de fide catholica in praedicta synodo definita fuerant approbare.

[…] zeal might flourish. For since it has been brought about chiefly by your work that, the defenders of the impious dogma having been condemned by the synodal council, the sacrilegious error should lose all its strength, it belongs to the palm of the same devotion that the evil which has been crushed in its leaders should be blotted out also in whatever remnants [of it there are]. And your clemency judges that this will be accomplished more easily if all the Churches are taught that the definitions of the holy synod of Chalcedon have pleased the apostolic see. There was indeed no reason for doubt about this, since the consent of all who subscribed was given to that [statement of] faith which was issued by me according to the form of the apostolic teaching and of the tradition of the Fathers; and [since] through my brother Lucianus the bishop I sent writings to this effect both to your glory and to the bishop of Constantinople, such as would plainly show that I approve what had been defined concerning the catholic faith in the aforesaid synod.

Sed quia in eisdem litteris ea quae per occasionem synodi male sunt attentata, reprehenderam, maluit praedictus antistes meam gratulationem tacere, quam suum ambitum publicare. Mihi autem multum fiduciae, Deo per vos operante, collatum est, quod probasse vos observantiam meam de custodia canonum paternorum, pietatis vestrae affatibus indicastis. Et merito geminatur gaudium meum cum vobis religiosissime placere cognosco, ut et fides Nicaena suam teneat firmitatem, et privilegia Ecclesiarum illibata permaneant.

But since in the same letter I had reproved what had been wrongly attempted on the occasion of the synod, the aforesaid bishop preferred to keep silent about my congratulation rather than make public his own ambition. To me, however, much confidence has been imparted, God working through you, because you have indicated in the words of your piety that you approved my care for the keeping of the canons of the Fathers. And rightly is my joy doubled when I learn that it pleases you, most religiously, both that the Nicene faith should keep its firmness and that the privileges of the Churches should remain unimpaired.

CAP. II. — Quamvis autem de praeclaro fidei vestrae opere nihil vestra pietas indicarit, mihi tamen per veneratorem una mecum specialiter vestrum, ratrem meum Julianum episcopum innotuisse significo, quam pio dignati fueritis responso imperitorum monachorum animos et cohibere pariter et docere; ut, si illos non penitus deseruit divina

CHAP. II. — Now although your piety has indicated nothing about the splendid work of your faith, I tell you nevertheless that it has become known to me through my brother Julian the bishop, who together with me is especially devoted to you, with what a pious reply you deigned both to restrain and at the same time to instruct the minds of the unlearned monks; so that, if divine […] has not entirely forsaken them,

Editors' notes and page, col. 1033

Footnotes

(a) ‹clementia vestra› · printed under col 1033

Vulgati antiqui cum Sichardo, arbitretur.

The old printed editions, with Sichard: "arbitretur" [may judge].

(b) ‹cum ei fidei omnium› · printed under col 1033

Vindebon. Hisp. cum mss. Vat. collect. 24, subscribendum, male. Hic error in Vat. Hisp. originis Gallicanae emendatus fuit minus recte subscribendo, quae lectio ab Isidoro et in aliis codd. exinde proficiscentibus suscepta, in editiones Quesnello anteriores transiit. Veram lectionem suppeditarunt codd. Grim. et noster Ratisp., quibus Graeca versio concinit. Dein in vulgatis antiquis, quae ad me, perperam; nam de fide a Leone emissa in epistola 28, ad Flavianum, et omnium episcoporum subscriptionibus recepta sermo est. Emendationem Quesnelli ex Grim. inductam confirmant nostri codices Vindebon. Hisp., Ratisp. et Vat. collect. 24, nec non interpretatio Graeca. Vide not. 2 Quesn.

The Vienna manuscript of the Spanish collection, with the Vatican manuscripts of collection 24: "subscribendum", wrongly. In the Vatican manuscript of the Spanish collection of Gallican origin this error was corrected, not rightly, to "subscribendo"; this reading, taken up by Isidore and in other manuscripts derived from there, passed into the editions earlier than Quesnel. The true reading was supplied by the Grimani manuscript and our Regensburg one, with which the Greek version agrees. Next, in the old printed editions, "quae ad me" [which to me], wrongly; for the statement concerns the faith issued by Leo in letter 28, to Flavian, and received with the subscriptions of all the bishops. Quesnel's emendation, introduced from the Grimani manuscript, is confirmed by our manuscripts, the Vienna one of the Spanish collection, the Regensburg one and the Vatican one of collection 24, and also by the Greek translation. See Quesnel's note 2.

Ratisp. omittit, talia, et pro episcopum cum Vindebon. Hisp. habet, antistitem. De Luciano autem vide not 3 Quesn.

The Regensburg manuscript omits "talia", and instead of "episcopum" it has, with the Vienna manuscript of the Spanish collection, "antistitem" [bishop]. On Lucianus see Quesnel's note 3.

(d) ‹Constantinopolitanum episcoqum› · printed under col 1033

Epist. 104 et 106.

Letters 104 and 106.

(e) ‹approbare.› · printed under col 1033

Vat. Hisp. et Isid., Et quia.

The Vatican manuscript of the Spanish collection and the Isidorian: "Et quia" [And since].

(f) ‹pietatis vestrae affatibus› · printed under col 1033

Ita omnes nostri codd. et editiones. Solus Quesnellus, indicatis. Confer annot. 3 (Col. 1019. n (s) in epist 110. Post pauca ex versione Graeca, cum vobis, gloriosissime imperator, piacere cognosco.

So all our manuscripts and the editions. Quesnel alone: "indicatis". Compare note 3 (col. 1019, n. (s)) on letter 110. A little further on, from the Greek version: "when I learn that it pleases you, most glorious emperor."

(g) ‹ut et› · printed under col 1033, running over under col 1034

Licet in Marciani epistola 110, cui nunc Leo respondet, nulla sit expressa Nicaenae fidei mentio, non tamen hinc suspicandum est cum nonnullis aliquid in ea epistola desiderari. Ad Nicaenam enim fidem referuntur illa ejusdem epist. 110, quibus imperator se sollicitum praebuit pro confirmatione catholicae fidei contra Eutychianos in Chalcedonensi concilio definitae, quae eadem ac Nicaena fides (exactius pro necessitate temporis contra novam haeresim declarata) communi locutione dicebatur. Vide ipsam definitionem Chalcedonensem actione 5. Forte etiam S. pontifex his verbis respicit Marciani litteras ad monachos Palaestinos, quas a Juliano Coensi transmissas una cum imperatoris epistola acceperat; in ipsis enim Nicaena fides a Patribus Chalcedonensibus confirmata et explicata traditur. Confer tom. IV Concil. Venetae editionis pag. 1803.

Although in Marcian's letter 110, to which Leo is now replying, there is no express mention of the Nicene faith, it is not therefore to be suspected, with some, that something is missing in that letter. For those words of the same letter 110 refer to the Nicene faith in which the emperor showed himself anxious for the confirmation of the catholic faith defined against the Eutychians in the council of Chalcedon, which in common speech was called the same as the Nicene faith (declared more exactly, as the needs of the time required, against the new heresy). See the Chalcedonian definition itself, in session 5. Perhaps the holy pontiff also has in view with these words Marcian's letter to the monks of Palestine, which he had received, sent by Julian of Cos together with the emperor's letter; for in it the Nicene faith is said to have been confirmed and explained by the Fathers of Chalcedon. Compare vol. IV of the Councils, Venice edition, p. 1803.

(h) ‹per veneratorem› · printed under col 1034; its call is in this column

Voces una mecum Quesnellus omisit; restituimus ex nostris mss. ac praesertim ex Vindebon. Hisp. et Graeca versione, quibus accedit Ratisp. praeferens mecum.

Quesnel omitted the words "una mecum" [together with me]; we have restored them from our manuscripts, and especially from the Vienna manuscript of the Spanish collection and the Greek version, to which the Regensburg manuscript is added, presenting "mecum".

(i) ‹monachorum animos› · printed under col 1034; its call is in this column

Particulam et ex Ratisp. et Graeca versione adjecimus. Indicantur autem imperiales litterae contra tumultuantes Palestinae monachos editae, quae gestis Chalcedonensibus subjiciuntur tom IV, pag. 1798

We have added the particle "et" from the Regensburg manuscript and the Greek version. The imperial letter issued against the rioting monks of Palestine is meant, which is appended to the Acts of Chalcedon, vol. IV, p. 1798.

Footnotes

(g) continued from col 1033, set in n1033; (h) and (i) are printed under this column; their calls are in col 1033, set in n1033.

1 ‹τῆς αὐτῆς ἀνῆκε› (Greek version, Letter CXV) · printed under col 1034 Al., προθέσεως.

Elsewhere: προθέσεως [of purpose].

2 ‹ἐν τοῖς ἰδίοις ἡγεμόσιν› (Greek version) · printed under col 1034 Aut post εὑρίσκεται deest aliquid, puta καταβληθὲν vel quid simile, aut longe aliter quam nos, interpres legit.

Either something is missing after εὑρίσκεται, say καταβληθέν [cast down] or something similar, or the translator read very differently from us.

3 ‹ἡ σὴ γαληνότης ὑπολαμβάνει› (Greek version) · printed under col 1034 Forte, πληρωθησόμενον.

Perhaps πληρωθησόμενον [to be fulfilled].

4 ‹πάντων ὑπογραψάντων ἡ› (Greek version) · printed under col 1034 Leg., συναίνεσις.

Read συναίνεσις [consent].

5 ‹σύνεσις› (Greek version) · printed under col 1034 Leg., προστέθειται.

Read προστέθειται [has been added].

6 ‹κακῶς ἐπιχειρηθέντα› (Greek version) · printed under col 1034 Leg., διεβελλήκειν.

Read διεβεβλήκειν [I had reproved].

7 ‹σιωπῆσαι ἤπερ τὴν› (Greek version) · printed under col 1034 Leg., ἑαυτοῦ.

Read ἑαυτοῦ [his own].

8 ‹τὴν ἰδίαν κατάσχοι› (Greek version) · printed under col 1034 Forte, †ρῆν ἰσχύν.

Perhaps [τὴν] ἰσχύν [its strength]. (The article is damaged in the print.)

Ancient version (Greek)

ὑμᾶς ἐν τῇ βασιλείᾳ καθίδρυσεν, ἐν οἷς εἰς σωτηρίαν τοῦ παντὸς κόσμου, καὶ ἡ βασιλικὴ δύναμις, καὶ ἡ ἱερατικὴ ἀνθεῖ σπουδή. Καὶ γὰρ ὁπότε ἐξαιρέτῳ ὑμῶν ἔργῳ γεγένηται, ὥστε συνόδου κατακεκριμένων τῶν ἐκδικούντων τὸ δυσσεβὲς δόγμα πάσας τὰς δυνάμεις ἡ ἱερόσυλος πλάνη ἀπολέσει εἰς νίκην τῆς αὐτῆς ἀνῆκε διαθέσεως, εἰ τὸ κακὸν, ὅπερ ἐν τοῖς ἰδίοις ἡγεμόσιν εὑρίσκεται, καὶ παρ' οἵοις δήποτε ἑτέροις ἐξαλειφθείη· ὅπερ εὐχερέστερον ἡ σὴ γαληνότης ὑπολαμβάνει πληροῦν, εἰ ἀνὰ πάσας τὰς ἐκκλησίας τοὺς τύπους τῆς ἁγίας συνόδου τῆς ἐν Χαλκηδόνι τῷ ἀποστολικῷ θρόνῳ ἀρέσαι διδαχθείη· περὶ οὗ οὐδὲ ὑπόνοια ἐγένετο ἀμφιβολίας· ὁπότε τῇ πίστει, ταύτῃ πάντων ὑπογραψάντων ἡ σύνεσις προτέθειται, ἥτις παρ' ἐμοῦ κατὰ τὸν τύπον τῆς ἀποστολικῆς διδασκαλίας καὶ τῆς πατρικῆς παραδόσεως ἐξεπέμφθη, καὶ διὰ τοῦ ἐμοῦ ἀδελφοῦ Λουκιανοῦ τοῦ ἐπισκόπου τοιαῦτα καὶ πρὸς τὴν σὴν ἐνδοξότητα, καὶ πρὸς τὸν τῆς Κωνσταντινουπόλεως ἐπίσκοπον ἐξαπέσταλται γράμματα, δι' ὧν ἐναργέστατα δείκνυται ἐμὲ τῶν περὶ τῆς καθολικῆς πίστεως ἐν τῇ προλεχθείσῃ συνόδῳ τυπωθέντων ἔχεσθαι. Ἀλλ' ἐπείπερ ἐν τοῖς αὐτοῖς γραμμασι τὰ διὰ τὴν τῆς συνόδου ἀφορμὴν κακῶς ἐπιχειρηθέντα διαβεβλήκει, μᾶλλον ἠθέλησεν ὁ προλεχθεὶς ἐπίσκοπος τὴν ἐμὴν εὐχαριστίαν σιωπῆσαι ἤπερ τὴν ἐμὴν ἀμβιτίονα δημοσιεῦσαι· ἐμοὶ δὲ πολλὴ παῤῥησία, τοῦ Θεοῦ δι' ὑμῶν παρέχοντος, συνεισηνέχθη, ὅτιπερ ἀποδέξασθαι ὑμᾶς τὴν ἐμὲν ἀσφάλειαν, ἣν τοῖς πατρικοῖς κανόσι φυλάττω, τῆς ὑμετέρας εὐσεβείας τοῖς γράμμασιν ἐμηνύσατε. Καὶ δικαίως διπλασιάζεταί μοι ἡ χαρὰ, ὁπότε ὑμῖν, ὦ ἐνδοξότατε βασιλεῦ, ἀρέσκειν γινώσκω, ὡς ἂν καὶ ἡ ἐν Νικαίᾳ πίστις τὴν ἰδίαν κατάσχοι πίστιν, καὶ τὰ προνόμια τῶν ἐκκλησιῶν ἀσάλευτα διαμείναιεν· εἰ καὶ τὰ μάλιστα δὲ περὶ τοῦ λαμπροῦ ἔργου τῆς ὑμετέρας πίστεως οὐδέν μοι ἡ σὴ εὐσέβεια ἐμήνυσεν, ὅμως ἐμοὶ διὰ τοῦ σέβοντος ὑμᾶς ἰδικῶς μετ'