Leo the Great, Letters

(a) ‹consubstantialem nobis,› · printed under col 731

Ita codd. Vallicell. et Vercell. collect. 8, Vindeb. Hisp. et mss. collect. 24, cum Sichardo. Editi, et corpus.

So the Vallicelliana and Vercelli manuscripts of collection 8, the Vienna [manuscript] of the Spanish [collection] and the manuscripts of collection 24, with Sichardus. The editions: et corpus.

(b) ‹epistolam, olim quidquid› · printed under col 731

Ita codices hujus versionis, inter quos aliqui egerimus habent pro egimus. Ex iisdem scripsimus quibus litteris. Vulgati Leonis ante Quesn. consentiunt, et solum habent litteras, quibus litteris docuimus. Quesnellus cum editione Concil., de his quae dudum egimus, misimus ad beatitudinem vestram litteras, quibus docuimus, etc. Cui nulli lectioni nostri codices suffragantur; sed cum erronea hic esset antiqua versio, ad Graecum textum emendata est. Vide annot. 17 in versionem antecedentem (727, b).

So the manuscripts of this version, among which some have egerimus for egimus. From the same we have written quibus litteris. The common editions of Leo before Quesnel agree, and only have litteras, quibus litteris docuimus. Quesnel, with the edition of the Councils: de his quae dudum egimus, misimus ad beatitudinem vestram litteras, quibus docuimus, etc. No manuscript of ours supports this reading; but since the ancient version was erroneous here, it was emended to the Greek text. See note 17 on the preceding version (727, b).

(c) ‹illum esse nudatum,› · printed under col 731

Sic editi ante Quesn. et plerique codd. Ille vero cum edit. Concil. quia in talibus convictus est.

So the editions before Quesnel and most manuscripts. He, however, with the edition of the Councils: quia in talibus convictus est.

(g) ‹EPISTOLA› · printed under col 731

Al. 20. Quae autem antea 23 erat, nunc 54. Scripta 18 Februarii an. 449.

Elsewhere 20. The one that was formerly 23 is now 54. Written on 18 February in the year 449.

(h) ‹EPISTOLA XXIII,› · printed under col 731

Invenitur haec epistola in mss. collect. 3, 8, Hisp., Isid. 17, 18, 19, 21 et 23, nec non apud Sichardum. Graecam autem versionem praebuit collectio Chalcedonensis.

This letter is found in the manuscripts of collections 3, 8, the Spanish, the Isidorian, 17, 18, 19, 21 and 23, and also in Sichardus. The Greek version, however, was supplied by the Chalcedonian collection.

(i) ‹CONSTANTINOPOLITANUM.› · printed under col 731, continued under col 732

In collect. Hispanica hic titulus legitur: Epistola Leonis papae ad Flavianum Constantinopolitanum episcopum, ubi quaerit quid Eutyches contra fidem catholicam sentiens, a communione Ecclesiae ab eo fuerit separatus.

In the Spanish collection this title is read: Letter of Pope Leo to Flavian, bishop of Constantinople, in which he asks what Eutyches held against the Catholic faith, that he was separated by him from the communion of the Church.

(j) ‹pro Ecclesiae› · printed under col 732

Cod. Ratisp. collect. 19 delet catholicae.

The Regensburg manuscript of collection 19 deletes catholicae.

(k) ‹pace sollicitus, ad nos› · printed under col 732

Haec Theodosii imperatoris epistola, quae etiam in sequenti memoratur, et intercidit, una cum epistola 21 Eutychis ad Leonem missa videtur. Hic enim imperator Chrysaphii opera Eutychis patrocinium susceperat.

This letter of the emperor Theodosius, which is also mentioned in the following one and has been lost, seems to have been sent together with letter 21, of Eutyches to Leo. For this emperor, through the efforts of Chrysaphius, had taken up the patronage of Eutyches.

(l) ‹miramur fraternitatem tuam› · printed under col 732

Ita omnes codices et excussi. Solus Quesnellus, quid illud.

So all the manuscripts and the printed [editions]. Quesnel alone: quid illud.

(m) ‹nos insinuatio› · printed under col 732

Vat. Hisp., Isid et codd. collect. 17 atque 21 cum editis ante Quesn. addunt magis, quod melius codices aliarum collectionum omittunt.

The Vatican [manuscript] of the Spanish [collection], the Isidorian, and the manuscripts of collections 17 and 21, with the editions before Quesnel, add magis, which the manuscripts of the other collections better omit.

(n) ‹Accepimus enim› · printed under col 732

Intelligitur epistola 21 Eutychis ad Leonem, nam in hac continentur quae hoc loco S. Leo refert. Libellus querimoniae et supplex appellari potest. Libellus doloris vocatur in epistola sequenti.

Letter 21, of Eutyches to Leo, is meant, for in it is contained what St Leo reports in this place. It can be called a petition of complaint and a supplication. It is called a petition of grief in the following letter.

(o) ‹privatum, maxime cum› · printed under col 732

Ita ex mss. Ratisp. collect. 29. Vallicell. collect. 8, Vat. Hisp. et Isid., aliisque mss. cum antiquioribus editis. Quesnellus cum aliis codd., vocatum.

So from the manuscripts: the Regensburg of collection 29, the Vallicelliana of collection 8, the Vatican of the Spanish and the Isidorian [collections], and other manuscripts, with the older editions. Quesnel, with other manuscripts: vocatum.

(p) ‹affuisse testetur, nec› · printed under col 732

Plerique codd. cum Vulgatis, sui praesentiam denegasse. Vindebon. Hisp. et unus Vat., denegasset. Quesnellus, suam praesentiam denegasset. Praestantissimi Ratisponensis lectionem retinuinus.

Most manuscripts, with the common editions: sui praesentiam denegasse. The Vienna [manuscript] of the Spanish [collection] and one Vatican: denegasset. Quesnel: suam praesentiam denegasset. We have kept the reading of the most excellent Regensburg [manuscript].

(q) ‹libelum appelationis› (no call (q) is visible in the text of cols 731–732; placed after (p), which it follows in the series) · printed under col 732

In mss. collect. 24 et Sichardo pro se habetur suae. Utrumque in editis insertum est. Caetera et plura et potiora exemplaria secuti sumus. Cum porro in epist. 21 Eutychis ad Leonem libelli quidem in ipso judicio oblati, et non suscepti, non tamen appellationis fiat mentio; aliis litteris, quae perierint. Eutychem significasse oblatum a se fuisse appellationis libellum, nec tamen susceptum, nonnulli suspicantur. At alias litteras conjicere, seu potius fingere opus non est. Cum enim libellus, quem Eutyches oblatum et non susceptum in laudata epistola falso contendebat, una cum eadem epistola ad Leonem missus fuerit; ex ipsius libelli lectione appellationem, quae in illo procul dubio continebatur, cognoscere S. pontifex potuit.

In the manuscripts of collection 24 and in Sichardus, suae is found instead of se. Both have been inserted in the editions. We have followed the other, more numerous and better, copies. Further, since in letter 21, of Eutyches to Leo, mention is made of a petition offered in the very trial and not accepted, but not of an appeal, some suspect that Eutyches indicated in other letters, which have perished, that a petition of appeal had been offered by him and yet not accepted. But there is no need to conjecture, or rather to invent, other letters. For since the petition which Eutyches falsely claimed in the letter cited to have been offered and not accepted was sent to Leo together with that same letter, the holy pontiff could learn of the appeal, which was without doubt contained in it, from reading the petition itself.

(notes (d), (e), (f) printed under this column are called in col 732: set in n732)

SYNOPSIS. — I. Acceptis Eutychis querelis, conqueritur eum communione fuisse privatum a Flaviano. — II. De causa instrui se postulat, et in defendenda veritate charitatem maxime aptat custodiri.

SYNOPSIS. — I. Having received the complaints of Eutyches, he complains that he was deprived of communion by Flavian. — II. He asks to be informed about the case, and [wishes] that in defending the truth charity above all be preserved.

pisse ex ea carnem consubstantialem nobis, sed corpus Domini non esse quidem corpus hominis, humanum vero corpus esse, quod est ex Virgine; omnium Patrum expositionibus contraria sentiens. CAP. IV. — Sed ne multa dicens, longam faciam epistolam, olim quidquid egimus, misimus ad beatitudinem vestram: quibus litteris docuimus, et presbyterio illum esse nudatum, quia sic captus est;

(d) ‹sub beatitudine vestra› · printed under col 731

Alias, agentibus.

Elsewhere, agentibus.

(e) ‹vel per aliquam› · printed under col 731

Vindeb. Hisp, communicationem. Mox pro loquantur, alias, loquerentur.

The Vienna [manuscript] of the Spanish [collection]: communicationem. Next, for loquantur, elsewhere loquerentur.

(f) ‹conjunctionem loquantur› · printed under col 731

Hic omnes codices hujus versionis et editi Leonis ante Quesnellum finem epistolae praeferunt. Suppletum autem fuit ex Graeco ab editoribus Romanis Conciliorum, cum quibus Quesnellus, haec addendo: Universam in Christo fraternitatem, quae cum vestra pietate degit, ego, et qui mecum sunt, plurimum salutamus. Incolumis in Domino, et orans pro nobis, donaris nobis, religiosissime Pater. In recentiori ms. Vat. 546 collect. 21 additur tantum post verbum loquantur: Dat. III kal. Februarii: quod cum desit in aliis antiquioribus, quos observavimus, ejusdem collectionis codicibus, quo ex fonte adjectum fuerit, non liquet.

Here all the manuscripts of this version and the editions of Leo before Quesnel show the end of the letter. It was, however, completed from the Greek by the Roman editors of the Councils, and Quesnel with them, by adding this: Universam in Christo fraternitatem, quae cum vestra pietate degit, ego, et qui mecum sunt, plurimum salutamus. Incolumis in Domino, et orans pro nobis, donaris nobis, religiosissime Pater. In the more recent manuscript Vat. 546 of collection 21 there is added only, after the word loquantur: Dat. III kal. Februarii; since this is lacking in the other, older manuscripts of the same collection that we have examined, it is not clear from what source it was added.

(1) ‹ἡσυχάσαι› (in the Greek version) · printed under col 732 (the numeral looks like "l")

M. Veneta S. Marci, δεδύνεσαι.

The Venice manuscript of St Mark's: δεδύνεσαι.

(note (i) of col 731 continued at the head of this column's notes, and notes (j)–(q): set in n731)

et jussimus eum in monasteriis nullam habere rationem, et exclusimus eum a communione nostra; ut sanctitas vestra hoc cognoscens, quod circa illum actum est, omnibus episcopis sub beatitudine vestra degentibus manifestare dignetur illius impietatem: ne nescientes aliqui quid illi senserit, quasi ad orthodoxum vel per litteras, vel per aliquam conjunctionem loquantur.

Τῷ ποθεινοτάτῳ ἀδελφῷ Φλαυιανῷ ἐπισκόπῳ. Ὁπότε ὁ χριστιανικώτατος καὶ φιλανθρωπότατος βασιλεὺς ἁγίᾳ καὶ ἐπαινετῇ πίστει ὑπὲρ τῆς εἰρήνης τῆς καθολικῆς Ἐκκλησίας μεριμνῶν, πρὸς ἡμᾶς γράμματα διεπέμψατο περὶ τούτων, ἅ τινα παρ' ὑμῖν ταραχῆς κτύπον ἐνεποίησαν, θαυμάζομεν τὴν σὴν ἀδελφότητα, τί αὐτόθι σκάνδαλον γεγενηται, ὅπερ πρὸς ἡμᾶς ἡσυχάσαι δεδύνηται, καὶ μὴ μᾶλλον φροντίσαι ὥστε πρὸ πάντων διδασκαλίᾳ σῆς ἀναφορᾶς ἡμᾶς διδάξαι, ἐφ' ᾧτε ἡμᾶς περὶ τῆς πίστεως τῶν πραχθέντων μὴ δύνασθαι ἀμφιβάλλειν. Ἐδεξάμεθα γὰρ λίβελλον Εὐτυχοῦς τοῦ πρεσβυτέρου, ὅστις μέμφεται, κατηγοροῦντος Εὐσεβίου ἐπισκόπου, ἀναξίως ἑαυτὸν τῆς κοινωνίας ἐστερῆσθαι· καὶ μάλιστα, ὡς ἐμαρτύρατο, ὅτι κληθεὶς παρεγένετο καὶ

(a) ‹nec tamen fuisse› · printed under col 733

Quesnellus, susceptam. Caeterorum editorum lectionem omnibus fere codicibus confirmatam revocavimus. Concinit etiam ipsa epistola 21 Eutychis, in qua libellum a se oblatum Flaviano, non fuisse susceptum queritur. Quatenus vero Eutyches in hoc mentitus sit, vid. annot. in eamdem epist. 21.

Quesnel: susceptam. We have restored the reading of the other editors, confirmed by almost all the manuscripts. Letter 21 of Eutyches itself also agrees, in which he complains that the petition offered by him to Flavian was not accepted. How far Eutyches lied in this, see the notes on the same letter 21.

(b) ‹compulsus sit, ut› · printed under col 733

Id Eutyches indicavit illis verbis epist. 21: Ut ad satisfaciendum, plebi proponerem fidei meae confessionem. Clarius Liberatus, c. 11: Posuit (Eutyches) edicta apud Constantinopolim, et injustitiam se fuisse passum, populum contestatus est. Libellus ergo contestatorius Constantinopoli propositus etiam fidei professionem continebat ipso Eutyche teste. Huc forte pertinebat illa, quam editionem fidei meae idem Eutyches vocat sub finem laudatae epist. 21, Aeque sane fidei professio praemittenda fuerat ab eo qui haeresi notatus, contestationem justam esse insinuare volebat. Fragmentum, quod ex ms. Casinensi eidem epistolae subjecimus, solum professionem fidei exhibet; at in ea parte quae deest, ipsam contestationem, quam Leo et Liberatus memorant, expressam fuisse nihil dubitandum videtur, ita ut hinc contestatorii libelli notitiam Leo perceperit.

Eutyches indicated this in these words of letter 21: Ut ad satisfaciendum, plebi proponerem fidei meae confessionem. Liberatus, more clearly, ch. 11: Posuit (Eutyches) edicta apud Constantinopolim, et injustitiam se fuisse passum, populum contestatus est. The petition of protest posted up at Constantinople therefore also contained a profession of faith, on the witness of Eutyches himself. To this perhaps belonged the one which the same Eutyches calls editionem fidei meae towards the end of the letter 21 cited. Equally, surely, a profession of faith had to be put first by one who, having been branded with heresy, wished to make out that his protest was just. The fragment which we have appended to the same letter from the Monte Cassino manuscript shows only the profession of faith; but there seems no doubt at all that in the part which is missing the protest itself, which Leo and Liberatus mention, was set out, so that Leo gained his knowledge of the petition of protest from this.

(c) ‹Nam et› · printed under col 733

Mss. Hisp. Isid. et collect. 24 Ecclesiae. Mox cod. Vindebon. Hisp., religiosissimi principis fides.

The manuscripts of the Spanish and Isidorian [collections] and of collection 24: Ecclesiae. Next, the Vienna manuscript of the Spanish [collection]: religiosissimi principis fides.

(d) ‹Christianae pacis› · printed under col 734

Aliqui codd., inducunt.

Some manuscripts: inducunt.

(e) ‹veritas defendatur.› · printed under col 734

Auctoritate optimi codicis Ratisp. et mss. praestantissimae collect. 17 non audemus inserere voces, frater charissime a Quesnello expunctas; licet in aliis codd. aliarum collectionum et in Graeco legantur.

On the authority of the excellent Regensburg manuscript and of the manuscripts of the most excellent collection 17, we do not dare to insert the words frater charissime, struck out by Quesnel, although they are read in other manuscripts of other collections and in the Greek.

(f) ‹fallamur, et› · printed under col 734

Vat. 5845 collect. 8 addit inde.

Vat. 5845 of collection 8 adds inde.

(g) ‹interpretatione violentur.› · printed under col 734

Sex voces sequentes exclusit Quesnellus, forte ex ms. Grimanico collect. 18. Desunt quidem in nostro Ratisponensi. Ob aliorum tamen codicum et collectionum etiam 18 Chalcedonensis auctoritatem eas restituimus.

Quesnel excluded the six following words, perhaps from the Grimani manuscript of collection 18. They are indeed lacking in our Regensburg [manuscript]. But on the authority of the other manuscripts and collections, including 18, the Chalcedonian, we have restored them.

(1) ‹τὰ πραχθέντα› (in the Greek version) · printed under col 734

Adjecimus μετὰ ἀληθείας ex iisdem cod. Ven. Sic enim etiam in autographo Latino: quae gesta sunt, veraciter audiamus.

We have added μετὰ ἀληθείας from the same Venice manuscripts. For so it is also in the Latin original: quae gesta sunt, veraciter audiamus.

(2) ‹ὅπερ ἐστὶν ἄξιον› (in the Greek version) · printed under col 734

Idem mss., ὑπολήψεως.

The same manuscripts: ὑπολήψεως.

(3) ‹ἀναγκαίως εἶναι› (in the Greek version) · printed under col 734

Ita laudati codices; sicque scripsisse interpretem haud dubitamus; aut certe ἐμφροντίδας, ut uno verbo exprimeret vocem Latinam sollicitos. Et licet ea vox Graeca in nostris Lexicis minime appareat, non tamen rejicienda est: mire enim Graecae linguae indolem refert, ut videre est in ἔμπονος, ἔνσποδος, aliisque ejusmodi. In vulgatis, ἐν φροντίδι.

So the manuscripts cited; and we do not doubt that the translator wrote so; or certainly ἐμφροντίδας, so as to express the Latin word sollicitos in one word. And although that Greek word does not appear at all in our lexicons, it is not to be rejected: for it reflects the character of the Greek language wonderfully, as can be seen in ἔμπονος, ἔνσποδος and others of the kind. In the common editions: ἐν φροντίδι.

(4) ‹τῶν προσκυνητῶν πατέρων,› (in the Greek version) · printed under col 734

Addidimus articulum αἱ ex mss. Venetis.

We have added the article αἱ from the Venice manuscripts.

(notes (d)–(g) printed under this column are called in col 733: set in n733)

τὴν ἰδίαν πάρουσίαν οὐκ ἠρνήσατο· ἐπὶ τοσοῦτον ὥστε ἐν αὐτῷ τῷ δικαστηρίῳ λίβελλον ἐκκλήτου ἐπιδεδωκέναι αὐτόν· ὅθεν ἠναγκάσθη διὰ μαρτυρίας λιβέλλους ἐν τῇ Κωνσταντινουπόλει προθεῖναι. Τῶν πραγμάτων γεγενημένων, οὔπω ἐπιγινώσκομεν, ποίᾳ δικαιοσύνῃ ἀπὸ τῆς κοινωνίας τῆς Ἐκκλησίας ἐγένετο κεχωρισμένος. Ἀλλὰ προσέχοντες τῇ αἰτίᾳ, θέλομεν τοῦ σοῦ φάκτου τὸν λογισμὸν μαθεῖν, καὶ πάντα ὑπερτεθῆναι ἄχρι τῆς ἡμετέρας γνώσεως, ἐπειδὴ ἡμεῖς οἱ βουλόμενοι τῶν ἱερέων τοῦ δεσπότου δικαίας εἶναι τὰς κρίσεις, οὐδὲν δυνάμεθα, μὴ διαγνωσθέντων τῶν πραγμάτων, εἰς μέρους πρόκριμα ἀποφήνασθαι, πρὶν ἢ τὰ πραχθέντα μετὰ ἀληθείας ἀκούσωμεν. Διὰ τοῦτο ἡ σὴ ἀδελφότης δι' ἐπιτηδείου μάλιστα, καὶ ἁρμοδίου, πληρεστάτῃ ἀναφορᾷ γνωρίσει ἡμῖν. τίς κατὰ τῆς ἀρχαίας πίστεως καινότης ἀνέκυψεν, ὅπερ αὐστηρᾷ ἀποφάσει ἄξιον ἐγένετο τοῦ ἐκδικηθῆναι. Καὶ γὰρ ἡ ἐκκλησιαστικὴ διοίκησις, καὶ τοῦ θεοφιλεστάτου βασιλέως ἡ πίστις πολλὴν ἡμῖν φροντίδα περὶ τῆς τῶν χριστιανῶν εἰρήνης ἐνέβαλεν· ἵνα περιαιρεθεισῶν τῶν διχονοιῶν ἡ καθολικὴ πίστις ἀμόλυντος διαφυλαχθείη· καὶ τούτων οἵ τινες τὰ φαῦλα ἐκδικοῦσιν, ἀπὸ τῆς πλάνης ἀνακληθέντων, τῇ ἡμετέρᾳ αὐθεντίᾳ, ὧν ἂν δοκιμασθῇ ἡ πίστις, ὀχυρωθῶσι. Καὶ μηδεμία δυσχέρεια ἐκ τούτου τοῦ μέρους προσαχθῇ· ὁπότε ὁ μνημονευθεὶς πρεσβύτερος ἐν τῷ ἰδίῳ λιβέλλῳ ὡμολόγησεν ἕτοιμον ἑαυτὸν εἶναι πρὸς διόρθωσιν, εἴ τι εἰς αὐτὸν εὑρεθείη ὅπερ ἐστὶν ἄξιον ἐπιλήψεως, πρέπει γὰρ ἐπὶ τῶν τοιούτων αἰτιῶν τούτου μάλιστα φροντίζειν, ὥστε ἐκτὸς θορύβου καὶ φιλονεικίας καὶ τὴν ἀγάπην φυλάττεσθαι, καὶ τὴν ἀλήθειαν ἐκδικεῖσθαι, ἀδελφὲ τιμιώτατε. Καὶ διὰ τοῦτο, ἐπειδὴ ἡ σὴ ἀγάπη περὶ τῆς τοσαύτης αἰτίας συνορᾷ ἡμᾶς ἀναγκαίως εἶναι ἐμφροντίδας, πληρέστατα καὶ τηλαυγέστατα σύμπαντα ἡμῖν, ὅπερ ἤδη ποιῆσαι ὤφειλε, δηλῶσαι σπουδάσει· ἵνα μὴ μεταξὺ τῆς διδασκαλίας τῶν μερῶν, ἀμφιβολίᾳ τινὶ ἀπατηθῶμεν, καὶ διχονοίᾳ τραφῇ. ἥτις ἐν ταῖς ἰδίαις ἀρχαῖς ἐξαλειπτέα ἐστιν· ἐστι γὰρ ἡμῖν καταθύμιον καὶ παραφυλακτέον, τοῦ Θεοῦ ἐμπνέοντος, ἵνα μὴ αἱ διατυπώσεις τῶν προσκυνητῶν πατέρων, αἱ Θεόθεν