Leo the Great, Letters

(a) ‹EPISTOLA› · printed under col 723

Al. post epsit. 23. Quae autem antea erat 22, nunc 27. Scr. exeunte an. 448, vel. init. 449.

Elsewhere after ep. 23. The one that was formerly 22 is now 27. Written at the end of the year 448, or the beginning of 449.

(b) ‹Sanctissimo› · printed under col 723

Hanc inscriptionem a Quesnello omissam ex omnibus nostris, nec non ex Baluzii mss. exhibuimus.

This inscription, omitted by Quesnel, we have supplied from all our [manuscripts], and also from Baluze's manuscripts.

(c) ‹quem percutiat› · printed under col 723

Ita omnes nostri codices praeter Chigianum, qui cum Baluzio habet, quos conturbet, quem devoret. Apud Quesnellum, quem turbet, quem devoret.

So all our manuscripts except the Chigi one, which with Baluze has quos conturbet, quem devoret. In Quesnel, quem turbet, quem devoret.

(d) ‹terminos aeternos› · printed under col 723

Praepositionem ex a Quesnello praetermissam nostri et Baluzii codices suppeditarun. Postea Deponens emendatum ex codd. Corb. et Divion. Baluzii. Male caeteri cum Quesnello, Deponentes.

Our manuscripts and Baluze's supplied the preposition ex, omitted by Quesnel. Next, Deponens is corrected from Baluze's Corbie and Dijon manuscripts. The others, with Quesnel, wrongly [have] Deponentes.

(e) ‹vocantis vocem, et› · printed under col 723

Baluzius, ad perditorem.

Baluze: ad perditorem [towards the destroyer].

(f) ‹Sunt quidam› · printed under col 723, continued under col 724

Ita omnia mss. exemplaria tum Baluzii, tum nostra Quesnellus, in vestimentis. Paulo post agnoscimus ex quatuor codd., uno Vat., alio Veneto, nec non Corb. et Divino. Tres alii nostri, cognoscimus, Quesnellus cum suo Thuaneo, agnoscemus.

So all the manuscript copies, both Baluze's and ours; Quesnel [has] in vestimentis. A little after, agnoscimus from four manuscripts, one Vatican, another Venetian, and also the Corbie and the Dijon. Three others of ours [have] cognoscimus; Quesnel, with his Thuanus, agnoscemus.

(g) ‹ex nobis› · printed under col 724

Quesnellus, essent, nostris et Baluzii codicibus refragantibus.

Quesnel [has] essent, against our manuscripts and Baluze's.

(h) ‹mansissent utique nobiscum› · printed under col 724

Ita nostri mss. libri cum Baluzio. Quesnellus: Cum vero aliquando suam.

So our manuscript books, with Baluze. Quesnel: Cum vero aliquando suam.

(i) ‹apprehendentes› · printed under col 724

Solus Quesnellus, inferiores.

Quesnel alone [has] inferiores.

(j) ‹secum eos› · printed under col 724

Sic cod. Venetus cum Baluzio. Alias, pertrahunt.

So the Venetian manuscript, with Baluze. Elsewhere, pertrahunt.

Synopsis. — I. De Diaboli insidiis, quas vitat qui doctrinae SS. Patrum adhaeret. — II. De haereticorum versutia, qua incautos decipiunt. — III. Eutychen renovare dogmata Valentini et Apollinaris. — IV. De depositione et excommunicatione ejus justissima, quam Occidentalibus notam a Leone fieri postulat.

Synopsis. — I. On the snares of the devil, which he avoids who adheres to the teaching of the holy Fathers. — II. On the cunning of the heretics, by which they deceive the unwary. — III. That Eutyches renews the doctrines of Valentinus and Apollinaris. — IV. On his most just deposition and excommunication, which he asks Leo to make known to the Westerners.

Sanctissimo et Deo amantissimo patri et consacerdoti LEONI FLAVIANUS in Domino salutem. CAP. I. — Nihil est quod stare faciat diaboli nequitiam, incontentibile malum, plenum veneno mortifero (Jac. III, 8); sursum atque deorsum circuit quaerens quem percutiat, quos conturbet, quos devoret (I Petr. V, 8). Unde et vigilare et sobrii esse ad orationes, et propinquare Deo, et fatuas quaestiones respuere, et patres sequi, et non transgredi terminos aeternos ex Scriptura sancta didicimus. Deponens itaque tumorem luctus, lacrymarum multitudinem, quoniam unus eorum qui sub me constituti sunt, clericus captus est, nec eum salvare praevalui, neque lupo praeripere; licet animam meam paratus fuissem ponere pro eo. Ut raptus est, ut exsilivit, odio habens vocantis vocem, et ad perditionem maxime currens, et memorias quoque paternas declinans, et eorum itinera prorsus abhorrens, pergo in hunc sermonem. CAP. II. — Sunt quidam in vestibus ovium, intus autem lupi rapaces (Matth. VII, 15; quos ex fructibus agnoscimus. Isti primo quidem videntur ex nobis esse, sed non sunt ex nobis: si enim fuissent ex nobis, mansissent utique nobiscum (I Joan. II, 19). Quando vero suam evomuerint impietatem, dolum, qui in eis est, erumpentes: et apprehendentes infirmiores et eos qui ad eloquia divina sensus inexercitatos habent, secum eos contrahunt ad perditionem (II Petr. III, 16), subvertentes et injuriantes paternas doctrinas, sicut et sanctas Scripturas ad perditionem suam: quos oportet praescientes cavere, ne malitia eorum quidam seducti abscindantur a propria firmitate. Exacuerunt enim linguas suas sicut serpentes; venenum aspidum sub labiis eorum; sicut de his clamavit propheta (Ps. CXXXIX, 4). CAP. III. — Talis igitur nobis quidam nunc apparuit Eutyches dudum presbyter et archimandrita, tamquam ea quae nostra sunt sapiens, et rectam fidem in se habens; Nestorii quidem impietati resistens, et pugnam adversus eum simulans; trecentorum vero decem et octo sanctorum Patrum de fide confectam expositionem, et sanctae memoriae Cyrilly ad Nestorium scriptam epistolam, et ejusdem similiter ad

(1) ‹Οὗτοι τὰ› · printed under col 724

In marg. edit. Rom. πρῶτα LAT.

In the margin of the Roman edition, πρῶτα. LAT.

(2) ‹ὡς καὶ τὰς› · printed under col 724

Annotatur in editis. Forte, ἁγίας. HARD.

It is noted in the printed editions: perhaps ἁγίας. HARD.

(notes (f) continued, (g), (h), (i), (j) printed under this column are called in col 723: set in n723)

(a) ‹quibus omnes› · printed under col 725, continued under col 726

Recitanda est Quesnelli nota huic loco apposita his verbis. « Scienter et exacte Flavianus geminam sollummodo S. Cyrilli epistolam laudat, unam ad Nestorinm, et alteram ad Orientales, quibus omnes consenserint. Haec quidem epistola est de pace, quae incipit: Laetentur coeli, et Orientalibus accepta fuit. Illa vero, quae ad Nestorium incipit: Comperi quosdam existimationi meae detrahentes, etc., habetur part. I Actor. Ephes. C. 8, et actione 1 lecta et Patrum suffragiis singulatim datis approbata, ut quae Nicaenam fidei confessionem solam contineat et explicet. Alia vero illa Cyrilli epistola, quae duodecim anathematismos complectitur, neque hoc loco commemorat Flavianus, neque ab Ephesina synodo comprobata fuisse in ejus actis cernitur, etsi ibidem lecta fuerit; at nec requirente Cyrilio ut prima illa approbaretur, nec quidquam de illa asserentibus Patribus: quod suspicionem nonnullam injecit de minutis hac parte synodi Actis. Non istam pariter epistolam approbavit Chalcedonense concilium, sed utramque illam, uti ante fecerat CP. synodus Flaviani ejusdem. Disertis verbis idem discrimen notat Hypatius Ephesinus in collatione Constantinop., et Rusticus in sua illa cum Acephalis disputatione. Porro commemoratio duarum hypostaseon, quam Cyrillus inducere videbatur, in causa fuit ut ab approbandis anathematismis sese synodus compesceret. Quia autem iis litteris Cyrilli inserta erat commonitio Coelestini papae ad Nestorium, et una cum Cyrilliana ad eumdem Nestorium transmissa; hinc in Ephesina synodo sciscitatum est ab episcopo Flaviano tamquam de pluribus epistolis loquente, an ejusmodi epistolae Nestorio traditae fuissent, Unicam similiter Cyrilli allegat Leo noster in epistolis 51, 52, 54, 88 (nunc 67, 69, 70, 117). Et certe illa Cyrilli epistola quae duodecim anathematismos insertos habet Latinis ignorata fuit usque ad annum circiter 500, teste Dionysio Exiguo in epistolam ad Petrum episcopum, quam illi et Cyrillianae a se tunc in Latinum idioma translatae praefixit. » Nonnulla in haec Quesnelli annotanda sunt quoad Cyrilli epistolam, quae duodecim anathematismos exhibet. Haec non solum lecta fuit in Ephesina synodo act. 1, verum etiam jubente Flaviano Philippensi episcopo fuit Actis inserta sine ulla censura, quod approbationis indicium est, ut patet ex formula, qua similiter insertae fuerunt eidem actioni litterae episcopi Carthaginensis, de quibus dictum fuit pag. 1078, t. III Concil.: Cum dilucidam sententiam in se contineant, fidei gestorum inserantur. Ex concilio quidem Ephesino duas canonicas Cyrilli epistolas publicatas et confirmatas, et utrasque sane scriptas ad Nestorium (nam quae ad Orientales, post concilium scripta fuit) affirmarunt judices in fine act. 1 synod Chalcedonensis; et idipsum de epistola anathematismos continente affirmavit Vigilius in litteris contra Rusticum et Sebastianum insertis collat. 7 synodi V. Adeo autem Latinis persuasum fuit, ipsos anathematismos cum Cyrilli epistola probatos fuisse in concilio Ephesino, ut in vetustis codicibus collectionum 3 et 8 inter ejusdem concilii gesta referantur cum subscriptionibus Patrum ipsius cencilii: de quo plura dicenda erunt tom. III. Porro synodus Chalcedonensis satis probavit eamdem Cyrilli epistolam, cum in definitione probavit universim omnia, quae circa fidem ab Ephesina synodo gesta fuerant, et cum de Cyrillo plura honorifica testimonia gestis inseruit. Solum opportunum non duxit, eam epistolam probare nominatim, eo quod adversus haeresim Eutychianae contrariam edita, nonnullas formulas continebat non omnino congruas illis, quibus adversus errorem Eutychis Patres Chalcedonenses utendum putarunt. Tandem Quesnellus nimium fidit Dionysio scribenti, eamdem epistolam Latinis ignoratam fuisse, antequam illam ipse Dionysius Latine redderet. Etenim ante Dionysium Marius Mercator, qui Ephesinae synodo adfuit, eam Latinitate donavit, ejusque interpretatio inter Latinos vulgata fuit: unde in collectione Hispanica inserta legitur. Exstat praeterea antiqua ejusdem epistolae versio praemissa antiquae interpretationi concilii Ephesini, quae Dionysio antiquior videtur, licet illi fuerit ignota, aeque ac ignota eidem fuit interpretatio Marii Mercatoris.

Quesnel's note placed at this passage must be quoted, in these words: "Knowingly and exactly Flavian commends only two letters of St Cyril, one to Nestorius and the other to the Easterners, to which all assented. This latter is the letter on peace, which begins Laetentur coeli, and was accepted by the Easterners. But the one to Nestorius, which begins Comperi quosdam existimationi meae detrahentes, etc., is found in part I of the Acts of Ephesus, ch. 8, and was read in the first session and approved by the votes of the Fathers given one by one, as containing and explaining the Nicene confession of faith alone. But that other letter of Cyril, which comprises the twelve anathematisms, Flavian neither mentions in this place, nor is it seen in the acts of the Ephesine synod to have been approved by it, although it was read there; but neither did Cyril ask that it be approved, as he had the first, nor did the Fathers declare anything about it: which has cast some suspicion on the Acts of the synod as curtailed in this part. Likewise, the council of Chalcedon did not approve this letter, but both of those [others], as the synod of Constantinople under the same Flavian had done before. Hypatius of Ephesus in the conference at Constantinople, and Rusticus in that disputation of his with the Acephali, note the same distinction in express words. Further, the mention of two hypostases, which Cyril seemed to introduce, was the reason why the synod restrained itself from approving the anathematisms. But because the admonition of Pope Celestine to Nestorius had been inserted in that letter of Cyril, and was sent together with Cyril's to the same Nestorius, hence in the Ephesine synod Bishop Flavian was asked, as though he were speaking of several letters, whether letters of this kind had been delivered to Nestorius. Our Leo likewise cites a single [letter] of Cyril in letters 51, 52, 54, 88 (now 67, 69, 70, 117). And certainly that letter of Cyril which has the twelve anathematisms inserted was unknown to the Latins until about the year 500, as Dionysius Exiguus testifies in the letter to Bishop Peter which he prefixed to it and to Cyril's [letter], then translated by him into the Latin tongue." Some things must be noted on this of Quesnel's concerning the letter of Cyril that sets out the twelve anathematisms. This was not only read in the Ephesine synod, session 1, but also, at the order of Flavian, bishop of Philippi, was inserted in the Acts without any censure, which is a sign of approval, as is clear from the formula by which the letter of the bishop of Carthage was likewise inserted in the same session, of which it was spoken at p. 1078, vol. III of the Councils: Since they contain a clear judgement, let them be inserted into the acts of the faith. Indeed, at the end of session 1 of the synod of Chalcedon the judges affirmed that two canonical letters of Cyril had been published and confirmed by the council of Ephesus, and both of them certainly written to Nestorius (for the one to the Easterners was written after the council); and Vigilius affirmed the very same of the letter containing the anathematisms in his letter against Rusticus and Sebastianus inserted in the 7th conference of the fifth synod. And the Latins were so convinced that the anathematisms themselves were approved together with Cyril's letter in the council of Ephesus, that in the old manuscripts of collections 3 and 8 they are reported among the acts of that council with the subscriptions of the Fathers of the council itself: on which more will have to be said in vol. III. Further, the synod of Chalcedon sufficiently approved the same letter of Cyril, when in its definition it approved in general everything that had been done concerning the faith by the Ephesine synod, and when it inserted many honourable testimonies about Cyril in its acts. Only it did not think it opportune to approve that letter by name, because, having been issued against the heresy contrary to the Eutychian, it contained some formulas not altogether in keeping with those which the Fathers of Chalcedon thought must be used against the error of Eutyches. Finally, Quesnel trusts too much in Dionysius when he writes that the same letter was unknown to the Latins before Dionysius himself rendered it in Latin. For before Dionysius, Marius Mercator, who was present at the Ephesine synod, gave it a Latin form, and his translation was spread among the Latins: hence it is read inserted in the Spanish collection. There survives besides an ancient version of the same letter placed before the ancient translation of the council of Ephesus, which seems older than Dionysius, although it was unknown to him, just as the translation of Marius Mercator was unknown to him.

(b) ‹mala dogmata› · printed under col 726

Cod. Veronen., revocare.

The Verona manuscript: revocare.

(c) ‹mola asinaria› · printed under col 726

Ms. Chig., in collo. Corb. et Divion. Baluzii, collo.

The Chigi manuscript: in collo. Baluze's Corbie and Dijon [manuscripts]: collo.

(d) ‹in profundum maris› · printed under col 726

Opportune hic notavit Baluzius: Scriptura haec certa et constans in antiquis exemplaribus. Verum quia sensus videtur esse imperfectus, Quesnellus hunc locum emendavit ex alia versione, et sic reposuit: Verecundiam autem omnem abjiciens. Sic nimirum legitur in versione vetustiore, quam postea exhibebimus. Antiquior hic interpres prae oculis habuit Graecum codicem emendatum, in quo scriptum erat αἰδῶ, ut in textu vulgato habetur. Alter vero interpres auctor ejus versionis, quam hic proferimus, usus est Graeco codice, qui corruptam lectionem in mss. Venetis inventam, et in editis etiam notatam in margine, ἀναιδῶς, impudenter, praeferebat.

Baluze aptly noted here: This reading is certain and constant in the ancient copies. But because the sense seems to be incomplete, Quesnel emended this passage from another version and restored it thus: Verecundiam autem omnem abjiciens [But casting off all shame]. So indeed it is read in the older version, which we shall present later. This older translator had before his eyes a corrected Greek manuscript, in which was written αἰδῶ, as is found in the common text. But the other translator, the author of the version that we bring forward here, used a Greek manuscript which displayed the corrupt reading found in the Venetian manuscripts, and noted also in the margin in the printed editions, ἀναιδῶς, impudenter [shamelessly].

(e) ‹sancta synodo› · printed under col 726 (the call letter printed like "(c)", worn)

Baluzii codd. et quidam nostri librariorum lapsu, vestra. Paulo post cod. Veron. pro inhumanationem habet humanationem.

Baluze's manuscripts and some of ours, by a slip of the copyists, [have] vestra. A little after, the Verona manuscript has humanationem for inhumanationem.

(f) ‹Deo Verbo secundum› · printed under col 726

Quidam codd. cum Baluzio, consubsistentiam.

Some manuscripts, with Baluze: consubsistentiam.

Orientales, quibus omnes consenserunt, conatus evertere et antiqua impii Valentini et Apollinaris mala dogmata renovare. Nec timuit Regis veri praeceptum dicentis: Quicumque scandalizaverit unum de pusillis istis minimis, melius erat ut suspenderetur mola asinaria circa collum ejus, et mergeretur in profundum maris (Matth. XVIII, 6). Impudenter autem omnem abjiciens, et pellem, quae eum circumdabat, excutiens, aperte coram sancta synodo nostra affirmabat, dicens: Dominum nostrum Jesum Christum non oportere ex duabus naturis post inhumanationem, in una subsistentia et in una persona a nobis agnoscendum; neque carnem Domini consubstantialem nobis esse, tanquam ex nobis assumptam et unitam Deo Verbo secundum subsistentiam; sed dicebat, Virginem quidem, quae eum pe-

(1) ‹θαλάσσης.› · printed under col 726

Vulg. in marg., ἀναιδοῶς; et ita etiam in nostris codd. Venetis S. Marci, ex qua corrupta lectione auctor versionis hic annexae reddidit imprudenter.

The common text, in the margin, ἀναιδοῶς; and so too in our Venetian manuscripts of St Mark, from which corrupt reading the author of the version attached here rendered imprudenter.

(2) ‹μὴ δεῖν› · printed under col 726

In marg. edit. Rom., ὁμολογεῖν. Quae vox quidem post δεῖν necessario supplenda.

In the margin of the Roman edition, ὁμολογεῖν [to confess]. This word indeed must necessarily be supplied after δεῖν.

(3) ‹προσληφθεῖσαν› · printed under col 726

Duas has voces, καὶ ἑνωθεῖσαν, ex iis codd. Ven. supplevimus

We have supplied these two words, καὶ ἑνωθεῖσαν, from those Venetian manuscripts.

(note (a) continued, and notes (b)–(f), printed under this column are called in col 725: set in n725)

(a) ‹humanum autem corpus› · printed under col 727

Verbum esse hoc loco a Quesnello intra lineolas ob perspicuitatem additum, in mss. deest.

The word esse, added in this place by Quesnel within brackets for clarity, is lacking in the manuscripts.

(b) ‹gesta, quae› · printed under col 727

Hinc patet adverbium Graecum πάλαι referri ad gesta Constantinopolitanae synodi, quibus Eutyches dudum, seu pridem antea damnatus fuerat. Continentur autem actione ultima ejusdem synodi, quae statim Latine reddita in aliquot antiquis collectionibus inserta est, ac praesertim in collectione 5 Quesnelliana cap. 42. Verbum autem apud Latinos praeteriti temporis dixerimus, aoristo ἀπεστείλαμεν Graece expressum, ita hic de re praesenti vel mox futura, more apud Graecos non infrequenti, accipitur; sicuti eadem ratione Eutyches in epistola 21, ad Leonem, cujus originale Graecum interiit, sub finem ait: Subjunxi autem his litteris meis utrumque libellum; etsi litterae quibus uterque libellus subjiciendus erat nondum essent conclusae; et idem Flavianus epist. 26, ad Leonem, eodem aoristo ἀπεστείλαμεν usus, de iisdem gestis in Eutychem iterum missis scripsit: Quae direximus cum nostris his litteris; ubi non de litteris jam antea traditis sermo est, sed de his quibus scribendis operam dabat. Ipse etiam Leo epist. 75, c. 2, de eadem epistola quam scribebat loquens, non dubitavit dicere: Volumus autem ut hae litterae nostrae, quas ad vestram dilectionem MISIMUS et epist. 78: Per legatos nostros, inquit, scripta direximus; licet loquatur de legatis, quos post diem venerabilem, ait epist. 81, dirigemus.

Hence it is plain that the Greek adverb πάλαι refers to the acts of the synod of Constantinople, by which Eutyches had been condemned long since, or some time before. They are contained in the last session of that synod, which, rendered at once into Latin, was inserted in some ancient collections, and especially in Quesnel's collection 5, ch. 42. And the word in the past tense among the Latins, direximus, expressed in Greek by the aorist ἀπεστείλαμεν, is taken here of something present or soon to come, a usage not infrequent among the Greeks; just as, on the same principle, Eutyches in letter 21 to Leo, whose Greek original has perished, says near the end: I have appended both petitions to this letter of mine; although the letter to which both petitions were to be appended was not yet finished; and the same Flavian in ep. 26 to Leo, using the same aorist ἀπεστείλαμεν, wrote of the same acts against Eutyches sent a second time: What we have sent with this our letter; where the talk is not of a letter already delivered before, but of the one he was busy writing. Leo himself too, in ep. 75, ch. 2, speaking of the very letter he was writing, did not hesitate to say: But we wish that this our letter, which we HAVE SENT to your beloved self; and in ep. 78: By our legates, he says, we have sent writings; although he is speaking of legates whom, he says in ep. 81, we shall send after the venerable day.

(c) ‹in talibus› · printed under col 727

Cum in codice, quem Quesnellus adhibuit, vox captum deesset, Baluzio teste, ille intelligens sensum esse imperfectum, totam istam pericopem sustulit, et ita edidit: In quibus et sacerdotio eum veluti in⟨t⟩erdiximus, et monasterii, etc. Veram lectionem revocavimus ex omnibus nostris mss. et Baluzii.

Since in the manuscript that Quesnel used the word captum was lacking, as Baluze attests, he, perceiving that the sense was incomplete, removed that whole passage and printed thus: In quibus et sacerdotio eum veluti interdiximus, et monasterii, etc. We have restored the true reading from all our manuscripts and Baluze's.

(d) ‹manifestam faciat› · printed under col 727, continued under col 728

Vox ejus deest apud Quesn. Suppleta ex nostris codd. et Baluzii. Dein in cod. Veronen. desideratur adverbium aperte.

The word ejus is lacking in Quesnel. It is supplied from our manuscripts and Baluze's. Next, in the Verona manuscript the adverb aperte is missing.

(e) ‹alia versio antiquior› · printed under col 728

Recensuimus ad mss. codd, Vat. collect. 3. alium Vat. 5845, Vallicell. et Vercell. collect. 8 Vindeb. et Vat. Hisp., alium Vat. Isid. et alios collectionum 11, 21 et 24, atque ad exemplum Sichardi. Lectiones quidem originali Graeco minus congruentes hujus versionis codices identidem praeferunt, quas editores Conciliorum Romani praeter fidem mss. ad Graecum textum nonnumquam accomodarunt. At de antiqua versione, ut in codd. exstat. edenda, non autem de eadem emendanda hic agendum est. Confer num. 8 admonitionis.

We have revised [it] against the manuscripts: the Vatican of collection 3, another Vatican 5845, the Vallicelliana and Vercelli of collection 8, the Vienna and Vatican of the Spanish [collection], another Vatican of the Isidorian, and others of collections 11, 21 and 24, and against the copy of Sichard. The manuscripts of this version repeatedly show readings less in keeping with the Greek original, which the Roman editors of the Councils sometimes adapted to the Greek text against the authority of the manuscripts. But what is to be done here is to publish the ancient version as it survives in the manuscripts, not to correct it. Compare no. 8 of the admonition.

(f) ‹Domino Beatissimo› · printed under col 728

Ita plerique nostri codd. cum antiquioribus Leonis editionibus. Mss. collect. 8, Domino et dilectissimo, et Deo digno amabili sancto patri Leoni in Deo (Al., in Domino) aeternam salutem. Vindebon. Hisp., Domno beatissimo et Domno amabili patri Leoni Flavianus in Domino salutem. Quesnellus ex editis Conciliorum: Beatissimo et Deo amabilissimo patri (addit in margine, et comministro) Leoni, etc.

So most of our manuscripts, with the older editions of Leo. The manuscripts of collection 8: Domino et dilectissimo, et Deo digno amabili sancto patri Leoni in Deo (elsewhere, in Domino) aeternam salutem. The Vienna [manuscript] of the Spanish [collection]: Domno beatissimo et Domno amabili patri Leoni Flavianus in Domino salutem. Quesnel, from the printed Councils: Beatissimo et Deo amabilissimo patri (he adds in the margin, et comministro) Leoni, etc.

Synopsis (ex collectione Hispanica). — I. De subdoli hostis insidiis. — II. De fraudulentia et subtilitate haereticorum. — III. De blasphemiis Eutychetis. — IV. De excommunicatione ejus justissima.

Synopsis (from the Spanish collection). — I. On the snares of the crafty enemy. — II. On the deceitfulness and subtlety of the heretics. — III. On the blasphemies of Eutyches. — IV. On his most just excommunication.

perit, secundum carnem consubstantialem nobis esse, ipsum autem Dominum non sumpsisse ex ea carnem nobis consubstantialem; sed Domini corpus non esse quidem corpus hominis, humanum autem corpus [esse] quod ex Virgine est, omnibus expositionibus sanctorum Patrum resistens. CAP. IV. — Sed ne cuncta percurrens immensitatem litteris faciam, gesta, quae dudum in eo confecta sunt, direximus tuae Sanctitati; in quibus et sacerdotio eum velut in talibus captum, et monasterii dispositione, et nostra communione privavimus: quatenus et tua Sanctitas cognoscens ea quae ejus sunt, omnibus qui sub tua reverentia constituti sunt, Deo amantissimis episcopis manifestam faciat ejus impietatem; ne forsitan ignorantes ea quae sapit, et in quibus aperte captus est, tanquam ad consortem fidei litteras, aut aliter confessiones ad eum reperiantur efficere. Omnem cum vestra beatitudine in Christo fraternitatem, ego et qui mecum sunt plurimum salutamus. Incolumis in Domino, et orans pro nobis, doneris nobis, Deo amantissime Pater. EJUDSEM EPISTOLAE FLAVIANI CONSTANTINOPOLITANI EPISC. AD LEONEM PAPAM alia versio antiquior. Domino Beatissimo et Deo amabili Patri LEONI FLAVIANUS in Domino aeternam salutem. CAP. I. — Nulla res diaboli venena compescit, nec

(g) ‹quos possit› · printed under col 728

Cod. Vat. collect. 8. rapere. Vallic. et Vercell. male, reperare, forte pro separare, uti legitur in mss. Vindebon. Hisp. et aliis Vatt. collect. 11 et 21. Mox loco verborum, Propter quam rem, cod. Vatt. collect. 3 habet Quamobrem. Mss. collect. 8, Quamobrem vigilandum est in orationibus, atque Deo opera danda est, ut, etc. Vindebon. Hisp. et Vat. collect. 11, Propter quam rem vigilandum est orationibus, atque (vel et) Deo opera danda est, ut, etc. In mss. collect. 24 cum Sichardo, vigilandum est in orationibus, atque id operandum est, ut.

The Vatican manuscript of collection 8: rapere. The Vallicelliana and Vercelli wrongly [have] reperare, perhaps for separare, as is read in the Vienna manuscript of the Spanish [collection] and in other Vatican ones of collections 11 and 21. Next, in place of the words Propter quam rem, the Vatican manuscript of collection 3 has Quamobrem. The manuscripts of collection 8: Quamobrem vigilandum est in orationibus, atque Deo opera danda est, ut, etc. The Vienna [manuscript] of the Spanish [collection] and the Vatican of collection 11: Propter quam rem vigilandum est orationibus, atque (or et) Deo opera danda est, ut, etc. In the manuscripts of collection 24, with Sichard: vigilandum est in orationibus, atque id operandum est, ut.

(h) ‹possimus. Decet› · printed under col 728, continued under col 729

Vindebon. Hisp. cum aliis codd. et Sichardo, autem. Mox Quesnellus Conciliorum lectionem secutus, quam in nullo codice reperimus, sic: Et non commutare terminos antiquos a divinis Scripturis didicimus. Depositis ergo, etc. Editi Leonis antiquiores Quesnello: Neque commutare definitionem eorum perpetuam, quorum regulam secundum sacras Scripturas esse didicimus. Codd. Hisp. et Isid. cum mss. collect. 21 et 24, Merlino atque Sichardo: Neque commutare definitionem eorum perpetuam, quorum secundum (Al. male, sequi) sanctas Scripturas didicimus regulam. Praetulimus lectionem antiquissimi Vat. collect. 3 et Vallicell. cum caeteris collect. 8.

The Vienna [manuscript] of the Spanish [collection], with other manuscripts and Sichard: autem. Next, Quesnel, following the reading of the Councils, which we have found in no manuscript, [reads] thus: Et non commutare terminos antiquos a divinis Scripturis didicimus. Depositis ergo, etc. The printed editions of Leo older than Quesnel: Neque commutare definitionem eorum perpetuam, quorum regulam secundum sacras Scripturas esse didicimus. The Spanish and Isidorian manuscripts, with the manuscripts of collections 21 and 24, Merlin and Sichard: Neque commutare definitionem eorum perpetuam, quorum secundum (elsewhere wrongly, sequi) sanctas Scripturas didicimus regulam. We have preferred the reading of the very old Vatican of collection 3 and the Vallicelliana, with the others of collection 8.

(notes (d) continued, (e), (f) printed under this column are called in col 727: set in n727)

continet mortiferas ejus sagittas. Sursum enim atque deorsum pervolans, quaerit quos possit occidere, quos possit superare, quos possit devorare. Propter quam rem vigilandum est et orationibus a Deo obtinendum, ut fatuas inquisitiones evitare possimus. Decet enim sequi patres nostros, neque commutare definitionem eorum perpetuam, quam secundum sacras Scripturas didicimus regulariter definitam. Depositis ergo fletibus et lacrymis,

(a) ‹fletibus et lacrymis,› · printed under col 729

Tres sequentes voces desunt in Vercell. collect. 8 et in collect. Hisp. et caeteris ex ea derivatis. Post pauca, quia summo clericus degens gradu invasus est in mss. collect. 24 et apud Sichardum.

The three following words are lacking in the Vercelli [manuscript] of collection 8, and in the Spanish collection and the others derived from it. A little after, quia summo clericus degens gradu invasus est in the manuscripts of collection 24 and in Sichard.

(b) ‹ponere; quomodo› · printed under col 729

Duo cod., raptus est.

Two manuscripts: raptus est.

(c) ‹praecepta Patrum› · printed under col 729

Al., dedignans. Paulo post quinque codd., sed jam incipio enarrare.

Elsewhere, dedignans. A little after, five manuscripts: sed jam incipio enarrare.

(d) ‹Sunt› · printed under col 729

Codd. Hisp. et Isid. cum mss. collect. 21 et 24 editisque Leonis ante Quesn. et Sichard. addunt, enim. Post pauca pro lupi repaces alias raptores lupi.

The Spanish and Isidorian manuscripts, with the manuscripts of collections 21 and 24 and the editions of Leo before Quesnel, and Sichard, add enim. A little after, for lupi rapaces elsewhere raptores lupi.

(e) ‹de numero nostro› · printed under col 729

Non pauci codd. et editi Leonis ante Quesn., essent. Paulo post Quesn. ex editis Conciliorum evomere pro assumere, quod ex editis Leonis et mss. revocavimus.

Not a few manuscripts, and the editions of Leo before Quesnel: essent. A little after, Quesnel, from the printed Councils, [has] evomere for assumere, which we have restored from the editions of Leo and the manuscripts.

(f) ‹illis aperitur,› · printed under col 729

Conjunctionem et in Conciliis et a Quesnello deletam, ex nostris codd. et Leonis editis restituimus.

The conjunction et, deleted in the Councils and by Quesnel, we have restored from our manuscripts and the editions of Leo.

(g) ‹omnibus manifestus.› · printed under col 729

Ita ex anterioribus Leoninis editionibus ac fere omnibus mss. libris. Codices collect. 21, invenerunt autem. Quesnellus cum editis Concil., Nacti autem.

So from the earlier editions of Leo and almost all the manuscript books. The manuscripts of collection 21: invenerunt autem. Quesnel, with the printed Councils: Nacti autem.

(h) ‹in perditionem praecipitant,› · printed under col 729

Quesnellus et edit. Concil., contorquentes et vituperantes. Omnium codicum et editorum Leonis lectionem revocavimus.

Quesnel and the printed Councils: contorquentes et vituperantes. We have restored the reading of all the manuscripts and the editions of Leo.

(i) ‹Patrum disciplinas› · printed under col 729

Sic mss. antiquissimarum collect. 3 et 8 Quesnellus cum codd. Hisp. et Isid. nec non collect. 21, et relinquunt. Caeteri editi cum mss. collect. 24 ac Sichardo, et reliquas. Dein vox ipsorum in aliquot mss. et editis desideratur.

So the manuscripts of the very old collections 3 and 8. Quesnel, with the Spanish and Isidorian manuscripts and also collection 21: et relinquunt. The other editions, with the manuscripts of collection 24 and Sichard: et reliquas. Next, the word ipsorum is missing in some manuscripts and editions.

(j) ‹ipsorum perditionem.› · printed under col 729

Sic ex potioribus mss. editi Leonis, quos quidem debemus praevidere, et a quibus multum oportet cavere. Quesn. cum edit. Concil., quos quidem debemus praevidere et ab eis multum cavere.

So [we read] from the better manuscripts. The editions of Leo: quos quidem debemus praevidere, et a quibus multum oportet cavere. Quesnel, with the printed Councils: quos quidem debemus praevidere et ab eis multum cavere.

(k) ‹multum vacare,› · printed under col 729, continued under col 730

Ita cum antiquioribus Leonis editionibus, omnes nostri codices, exceptis mss. collect. 21, in quibus, uti apud Quesn, et edit. Concil., ne eorum malitia aliqui inducti, al., occupati.

So, with the older editions of Leo, all our manuscripts, except the manuscripts of collection 21, in which, as in Quesnel and the printed Councils, ne eorum malitia aliqui inducti, elsewhere occupati.

(l) ‹sua firmitate.› · printed under col 730

In Vat. Hisp. et Isid. ac duobus aliis codd., Acuerunt enim quasi aspides linguas suas; de quibus propheta clamat: Acuerunt linguas suas sicut serpentes, et reliqua. Talis, etc. Vindebon. Hisp. Acurunt (sic) enim quasi aspides. De his propheta clamavit. Talis, etc.

In the Vatican of the Spanish and the Isidorian [collections] and two other manuscripts: Acuerunt enim quasi aspides linguas suas; de quibus propheta clamat: Acuerunt linguas suas sicut serpentes, et reliqua. Talis, etc. The Vienna [manuscript] of the Spanish [collection]: Acurunt (sic) enim quasi aspides. De his propheta clamavit. Talis, etc.

(note (h) of col 728 continued at the head of this column's notes: set in n728)

quas incessanter fundo, quia sub me clericus degens invasus est a fero daemone, et non potui eum liberare, nec auferre a tali lupo, qui animam meam pro illo paratus eram ponere; quomodo raptus sit, quomodo resiliit a proposito divino, et ad illum cucurrit, qui perdere consuevit, praecepta Patrum declinans, et constituta eorum despiciens, jam incipio enarrare. CAP. II. — Sunt quidam veste sua oves significantes, interius autem lupi rapaces: quos ex fructibus eorum debemus agnoscere. isti prima fronte videntur esse de numero nostro; sed non sunt de numero nostro. Si enim de numero nostro fuissent, nobiscum mansissent. Quando autem coeperunt assumere impietatem, illud quod prius occultabatur in illis aperitur, et dolus omnis fit omnibus manifestus. Inveniuntur autem infirmae fidei homines, et qui divinas lectiones nesciunt, et secum eos in perditionem praecipitant, dissipantes, et vituperantes Patrum disciplinas et relinquentes sanctas Scripturas ad suam ipsorum perditionem. Quos debemus praevidere, et a quibus multum vacare, ne in sua malitia aliqui occupati, concidant de sua firmitate. Exacuerunt enim linguam suam quasi serpentes, et venenum in labiis habent quasi aspides. De his haec propheta clamavit.

(m) ‹Talis› · printed under col 730

Sic plerique codices. Alias, inter nos.

So most manuscripts. Elsewhere, inter nos.

(n) ‹qui quasi› · printed under col 730

Ms. Vercell., in nostrae religionis sectas sapiebat, omissis et hanc praeferebat. Aliqui codd., capiebat.

The Vercelli manuscript: in nostrae religionis sectas sapiebat, omitting et hanc praeferebat. Some manuscripts: capiebat.

(o) ‹scriptam ad Nestorium› · printed under col 730

Restituimus lectionem editorum Leonis, cui nostri codd. suffragantur. Quesnellus ex editoribus Conciliorum, ejusdemque pariter ad Orientales, quibus omnes assenserant. Paulo post in Vat. Hisp. et Isid., temptat evellere.

We have restored the reading of the editors of Leo, which our manuscripts support. Quesnel, from the editors of the Councils: ejusdemque pariter ad Orientales, quibus omnes assenserant. A little after, in the Vatican of the Spanish and the Isidorian [collections]: temptat evellere.

(p) ‹reparans sectam,› · printed under col 730

Vat. Hisp. et Isid. cum mss. collect. 11 et 21, qui non timebant praeceptum veri Dei dicentis. Exemplar Sichardi et Vindebon. Hisp. habet tantum, veri Dei. Editi Leonis antiquiores, Regis veri Dei.

The Vatican of the Spanish and the Isidorian [collections], with the manuscripts of collections 11 and 21: qui non timebant praeceptum veri Dei dicentis. Sichard's copy and the Vienna [manuscript] of the Spanish [collection] have only veri Dei. The older editions of Leo: Regis veri Dei.

(q) ‹de pusillis istis› · printed under col 730

Vox minimis in pluribus (non tamen nostris antiquioribus) mss. et in editis ante Quesn. desideratur.

The word minimis is missing in most manuscripts (not, however, in our older ones) and in the editions before Quesnel.

(r) ‹Verecundiam autem omnem› · printed under col 730

In duobus codd. collect. 8 in Vindebon. Hisp. et mss. collect. 24 cum Sichardo desunt voces, ejus perfidia. In Vat. Hisp. ac Isid. legitur, eorum perfidia. Post pauca pro excutiens quidam codices, excussit; et iidem mox, in sancta synodo, omissa voce nostra.

In two manuscripts of collection 8, in the Vienna [manuscript] of the Spanish [collection] and in the manuscripts of collection 24, with Sichard, the words ejus perfidia are lacking. In the Vatican of the Spanish and the Isidorian [collections] is read eorum perfidia. A little after, for excutiens some manuscripts [have] excussit; and the same ones soon after [have] in sancta synodo, omitting the word nostra.

(s) ‹a nobis unius› · printed under col 730

Ita omnes nostri codd. et editi Leonini ante Quesnellum, qui cum excusis Concilior., subsistentiae. Idem etiam, paulo post, seculum subsistentiam scripsit. Restituimus autem, ex omnibus codicibus et editis, secundum substantiam. Olim apud veteres Latinos, substantiam et subsistentiam mutuo usurpatas aliunde exploratum est.

So all our manuscripts and the editions of Leo before Quesnel, who, with the printed Councils, [has] subsistentiae. He also, a little after, wrote seculum [sic] subsistentiam. But we have restored, from all the manuscripts and editions, secundum substantiam. That among the old Latins substantia and subsistentia were once used interchangeably is established from elsewhere.

(t) ‹secundum carnem,› · printed under col 730

Vat. Hisp. et Isid., cum alio Vat. collect. 11, consubstantivam. Alius Vat. collect. 3, et hic et iterum postea, coessentialem.

The Vatican of the Spanish and the Isidorian [collections], with another Vatican of collection 11: consubstantivam. Another Vatican, of collection 3, both here and again later: coessentialem.

(note (k) of col 729 continued at the head of this column's notes, and note (l): set in n729)

CAP. III. — Talis nobis Eutyches emersit, quondam presbyter et archimandrites, qui quasi nostrae religionis sectam sapiebat, et hanc praeferebat; Nestorii autem impietatem confirmabat, et succingebatur pro Nestorio militare in pugna quae contra Nestorium parabatur: trecentorum autem decem et octo sanctorum Patrum de fide expositionem factam et sanctae memoriae Cyrilli epistolam scriptam ad Nestorium vel ad similes ejus, cui omnes assenserant, tentavit evellere, antiquam impii Valentini et Apollinaris reparans sectam, et non timuit praeceptum veri Regis dicentis: Quicumque scandalizaverit unum de pusillis istis minimis, expedit ei ut mola asinaria alligetur collo ejus, et demergatur in profundum maris. Verecundiam autem omnem ejus perfidia abjecit, et quam regebat infidelitatis pellem excutiens, in sancta nostra synodo asserebat, instanter dicens, Dominum nostrum Jesum Christum non oportere confiteri de duabus naturis post humanam susceptionem, cum a nobis unius substantiae et unius personae cognoscatur; neque carnem Domini coessentialem nobis subsistere tamquam ex nobis susceptam, et coadunatam Deo Verbo secundum substantiam; sed dicebat, Virginem quidem, quae eum genuit secundum carnem, consubstantialem nobis esse, ipsum autem Dominum non susce-