Leo the Great, Letters

(a) ‹anchor: "EPISTOLA" (caption of Letter LXX)› · printed under col 893

Alias 54. Quae autem antea erat 70, nunc 91. Scripta 16 Julii an. 450.

Otherwise 54. And the one that was formerly 70 is now 91. Written on 16 July in the year 450.

(b) ‹anchor: "AD PULCHERIAM AUGUSTAM" (heading of Letter LXX)› · printed under col 893

Est in iisdem collectionibus in quibus superior.

It is in the same collections as the one above.

(c) ‹anchor: "SYNOPSIS" (editors' synopsis of Letter LXX)› · printed under col 893

In collect. Hisp. hic titulus habetur: Pro his quae superius a Theodosio Augusto postulavit.

In the Spanish collection this title is found: On behalf of the things which he asked above of Theodosius Augustus.

(d) ‹anchor: "quorumdam dissensionibus" (Letter LXX)› · printed under col 893

Sic omnes nostri diversarum collectionum codices cum Sichardo et Merlino, exceptis Vat. Hisp. et Isid., in quibus, videatur, et Vindebon. Hisp. ac mss. libris collect. 21 qui cum editis etiam Quesnelli, videbatur.

So all our manuscripts of the various collections, with Sichard and Merlin, except the Vatican manuscript of the Spanish and Isidorian collections, in which videatur ("may seem"), and the Vienna manuscript of the Spanish collection and the manuscript books of collection 21, which, with the editions, Quesnel's too, have videbatur ("seemed").

(e) ‹anchor: "inimicus" (Letter LXX)› · printed under col 893

Ita cum editis cod. Grim., Vindebon, Hisp., et mss. collect. 24 ac Sichardus. Ratisp. exciverat. Vat. Hisp. et Isid. aliique aliarum collectionum codices, exstruxerat, cum quibus consentiunt tres Thuanei a Quesnello in margine allegati.

So, with the editions, the Grimani manuscript, the Vienna manuscript of the Spanish collection, the manuscripts of collection 24, and Sichard. The Regensburg manuscript: exciverat ("had roused"). The Vatican manuscript of the Spanish and Isidorian collections, and other manuscripts of other collections: exstruxerat ("had built up"), with which agree three Thuanei cited by Quesnel in the margin.

(f) ‹anchor: "praesertim" (Letter LXX)› · printed under col 893

Lectionem hanc a Quesnello inductam ex ms. Grimanico confirmat praestantissimus cod. Ratisp., cui proprius accedunt cod. Vindebon. Hisp. et ms. collect. 24, inter quae est Victorinum ab eodem Quesnello citatum; in quibus habetur, ut etiam apud Merlinum atque Sichardum, in ordinatione ipsius dura praecesserit. Reliqui nostri mss. libri ac tres Thuanei Quesnelli cum caeteris editis, in ordinatione ipsius plura praecesserint. Vide not. 1 ejusdem Quesnelli.

This reading, introduced by Quesnel from the Grimani manuscript, is confirmed by the most excellent Regensburg manuscript, to which the Vienna manuscript of the Spanish collection and the manuscripts of collection 24 come nearer, among which is the Victorinus cited by the same Quesnel; in these is found, as also in Merlin and Sichard, in ordinatione ipsius dura praecesserit ("harsh things preceded at his ordination"). Our other manuscript books and Quesnel's three Thuanei, with the other editions: in ordinatione ipsius plura praecesserint ("many things preceded at his ordination"). See note 1 of the same Quesnel.

(g) ‹anchor: "Optans" (Letter LXX)› · printed under col 893

Vat. Hisp. et Isid., Opto.

The Vatican manuscript of the Spanish and Isidorian collections: Opto ("I wish").

(h) ‹anchor: "longarum" (Letter LXX)› · printed under col 893

Duo codd. Quesnelli, unus Thuan. et Grim., ac totidem nostri Ratisp. ac Vatic. collect. 11, dispositionum. Vide not. 2 ejusdem Quesn. Mox pro Alexandrini episcopi Vat. Hisp. ac Isid., Alexandrinae Ecclesiae episcopi.

Two of Quesnel's manuscripts, a Thuaneus and the Grimani, and as many of ours, the Regensburg and the Vatican of collection 11: dispositionum ("of arrangements"). See note 2 of the same Quesnel. Next, for Alexandrini episcopi the Vatican manuscript of the Spanish and Isidorian collections: Alexandrinae Ecclesiae episcopi ("bishop of the Church of Alexandria").

SYNOPSIS. — Anatolii professionem fidei se exspectare. Legatos a se missos in Orientem. Per concilium generale removenda esse omnia scandala.

SYNOPSIS. — That he awaits the profession of faith of Anatolius. That legates have been sent by him to the East. That all stumbling-blocks must be removed through a general council.

(i) ‹anchor: "exposuit;" (Letter LXX)› · printed under col 893, continuing under col 894

Ita cum Grimanico et Cantabrig. Quesnelli habent etiam nostri mss. libri Ratisp., utrique Hisp. Vat., Isid., alius Vat. collect. 11 et duo collect. 21. Vulgati antiquiores cum Sichardo, et epistolae meae. Hic optionem Anatolio datam putat Quesnellus not. 3, ut vel Cyrilli epistolae vel suae subscribat: ac idcirco praeferendum putavit vel pro et. Sed vel pro et seu etiam sumptum credimus. Confer annot. 5 (Col. 886, n. g) in epist. 67. Enimvero in antecedenti epistola ad Theodosium, qui Eutychi favebat, Leo hanc optionem non indicat, sed absolute, licet modeste, post memoratam Cyrilli epistolam de Anatolio ait: Non aspernetur etiam meam epistolam recensere. Subscriptionem quidem hujus epistolae alibi saepius inculcat, ut omnino necessariam. Ipsos Gallicanos., quibus una cum suis ad Flavianum litteris Cyrilli epistolam innotescere voluit ex epist. 67, solam epistolam ad Flavianum in synodo suscepisse, ut Leo flagitaverat, liquet ex epist. 99. Idem Anatolius nonnisi post subscriptam eamdem epistolam anno sequenti receptus fuit, ut probant epistolae 78, 79 et 80.

So, with Quesnel's Grimani and Cambridge manuscripts, our manuscript books also have it: the Regensburg, both Spanish (the Vatican and the Isidorian), another Vatican of collection 11 and two of collection 21. The older printed editions, with Sichard: et epistolae meae ("and to my letter"). Here Quesnel, note 3, thinks that Anatolius is given a choice, to subscribe either to Cyril's letter or to his own; and for that reason he thought vel ("or") preferable to et ("and"). But we believe vel is taken for et or etiam ("also"). Compare note 5 (col. 886, note g) on Letter 67. Indeed, in the preceding letter to Theodosius, who favoured Eutyches, Leo does not indicate this choice, but absolutely, though modestly, after mentioning the letter of Cyril, says of Anatolius: Let him not disdain also to go over my letter. The subscription of this letter, indeed, he presses elsewhere quite often, as altogether necessary. That the Gallicans themselves, to whom, according to Letter 67, he wished Cyril's letter to be made known together with his own letter to Flavian, received in synod only the letter to Flavian, as Leo had demanded, is clear from Letter 99. The same Anatolius was received only in the following year, after subscribing that same letter, as Letters 78, 79 and 80 prove.

(j) ‹anchor: "Quibus" (Letter LXX)› · printed under col 894

Vat. Hisp. et Isid. ac mss. collect. 21, diligenter.

The Vatican manuscript of the Spanish and Isidorian collections, and the manuscripts of collection 21: diligenter ("diligently").

(k) ‹anchor: "repudiandum sibi," (Letter LXX)› · printed under col 894

Male in editis cum mss. collect. 24, quod ausus est. Correctionem a Quesnello receptam ex codice Griman. confirmant noster Ratisp. et Vindebon. Hisp. Affinis est lectio Vat. Hisp. ac Isid., nec non mss. collect. 11 et 21, in quibus legitur: Repudianda sibi, quae ausa est. Vide not. 4 Quesn.

Wrongly in the editions, with the manuscripts of collection 24: quod ausus est ("what he has dared"). The correction adopted by Quesnel from the Grimani manuscript is confirmed by our Regensburg manuscript and the Vienna manuscript of the Spanish collection. Akin is the reading of the Vatican manuscript of the Spanish and Isidorian collections, and also of the manuscripts of collections 11 and 21, in which is read: that the things which it has dared are to be repudiated by him. See Quesnel's note 4.

(l) ‹anchor: "unitatis" (Letter LXX)› · printed under col 894

Varie in mss. habetur. In Ratispon., abscidet; in mss. collect. 21 cum editis ante Quesn., abscindet. Retinuimus praeteritum tempus a Quesnello inductum ex suis codd., quod in utrisque Hisp. et in Vat. Isid. ac in alio collect. 11 reperimus.

It is found variously in the manuscripts. In the Regensburg: abscidet; in the manuscripts of collection 21, with the editions before Quesnel: abscindet ("will cut off"). We have kept the past tense introduced by Quesnel from his manuscripts, which we find in both Spanish manuscripts, in the Vatican of the Isidorian, and in another of collection 11.

(m) ‹anchor: "coepiscopos meos" (Letter LXX)› · printed under col 894

Tres codd. Vat., Hisp., Isid. et alius collect. 11, Sabundium; Grim. pro Asterium habet Etherium, Ratisp., Aterium.

Three manuscripts, the Vatican of the Spanish and of the Isidorian collection and another of collection 11: Sabundium; the Grimani has Etherium for Asterium, the Regensburg Aterium.

(n) ‹anchor: "a totius" (Letter LXX)› · printed under col 894

Ratisp. cod., urbis, in quam vocem u pro o perperam irrepsisse videtur.

The Regensburg manuscript: urbis ("of the city"), into which word u seems to have crept wrongly for o.

(o) ‹anchor: "procedat" (Letter LXX)› · printed under col 894

Vulgati ante Quesn. cum mss. collect 24 et Sichardo, contentio.

The printed editions before Quesnel, with the manuscripts of collection 24 and Sichard: contentio ("contention").

(p) ‹anchor: "redire" (Letter LXX)› · printed under col 894

Ratisp., unitatem; et mox, discreparetur.

The Regensburg manuscript: unitatem ("unity"); and next, discreparetur ("there were dissent").

(q) ‹anchor: "vestra" (Letter LXX)› · printed under col 894

Editi Quesn. anteriores cum mss. collect. 24, annuente.

The editions earlier than Quesnel, with the manuscripts of collection 24: annuente ("assenting").

(a) ‹anchor: "sanari. Data" (Letter LXX)› · printed under col 895

Hanc chronicam notam, quam exhibuit cod. Ratisp. uti cohaerentem antecedenti epistolae, praetulimus lectioni vulgatae et aliorum codicum XIII kal. Aug.; omnes enim ejusdem negotii epistolae per eosdem legatos transmittendae eadem die a Leone signari solebant, ut ex aliis exemplis liquet. Forte vero in his codd. disjunctis lateribus numeralis notae V, perperam scriptum fuit XIII pro XVI kal., uti aliquot mss. in antecedenti, et omnia in sequenti epistola praeferunt. Sed optimum Ratisp. noluimus deserere.

This date, which the Regensburg manuscript displays, as agreeing with the preceding letter, we have preferred to the common reading and that of other manuscripts, the thirteenth day before the Kalends of August; for all the letters on the same business that were to be sent by the same legates were customarily signed by Leo on the same day, as is clear from other instances. Perhaps, however, in these manuscripts, the sides of the numeral V having been separated, XIII was wrongly written for XVI before the Kalends, as some manuscripts show in the preceding letter, and all in the following one. But we did not wish to abandon the excellent Regensburg manuscript.

(b) ‹anchor: "EPISTOLA" (caption of Letter LXXI)› · printed under col 895

Al. 53. Quae autem antea erat 71, nunc 92. Scr. 17 Julii an. 450.

Otherwise 53. And the one that was formerly 71 is now 92. Written on 17 July in the year 450.

(c) ‹anchor: "AD ARCHIMANDRITAS" (heading of Letter LXXI)› · printed under col 895

Invenitur in iisdem collectionibus in quibus duae praecedentes, excepta collect. 19 Ratisp. Quesnellus addidit a pari, quod nulli nostri codices praeferunt, et contextus pluralis numeri hanc epistolam ad omnes simul directam astruit.

It is found in the same collections as the two preceding letters, except collection 19, the Regensburg. Quesnel added a pari ("in the same terms"), which none of our manuscripts shows, and the plural number of the context establishes that this letter was addressed to all together.

(d) ‹anchor: "FAUSTO," (address of Letter LXXI)› · printed under col 895

Vulgati Quesnello anteriores cum mss. collect. 21, Martiano.

The printed editions earlier than Quesnel, with the manuscripts of collection 21: Martiano ("to Martianus").

(e) ‹anchor: "ANTIOCHO," (address of Letter LXXI)› · printed under col 895

Editi inserunt Vivantiaco. Delevimus autem non solum auctoritate utriusque Hisp. et Vat. Isid. atque codd. collect. 11 et 24, verum etiam quia, cum caetera nomina legantur in subscriptionibus synodi Constantinopolitanae sub Flaviano, solus Vivantiacus non apparet. In codd. porro collect. 21, qui carent nominibus Job., Antiocho, ex his vocibus Vivantiaco perperam scriptum agnoscitur, et utrumque ex diversis mss. in editionibus expressum.

The editions insert Vivantiaco ("to Vivantiacus"). We have deleted it, not only on the authority of both Spanish manuscripts, the Vatican of the Isidorian and the manuscripts of collections 11 and 24, but also because, while the other names are read in the subscriptions of the synod of Constantinople under Flavian, Vivantiacus alone does not appear. Further, in the manuscripts of collection 21, which lack the names Job, Antiochus, Vivantiaco is recognized to have been wrongly written from these words, and both to have been expressed in the editions from different manuscripts.

(f) ‹anchor: "metuentem ne" (Letter LXXI)› · printed under col 895

Editi vetustiores cum mss. collect. 24, pravitas.

The older editions, with the manuscripts of collection 24: pravitas ("depravity").

(g) ‹anchor: "temporis et" (Letter LXXI)› · printed under col 895

Iidem editi, perniciosior. Mox altior pro latior in Vat. Hisp. et Isid.

The same editions: perniciosior ("more pernicious"). Next, altior ("deeper") for latior ("more widespread") in the Vatican manuscript of the Spanish and Isidorian collections.

(h) ‹anchor: "qui eumdem" (Letter LXXI)› · printed under col 895

In iisdem editis, consecrarant.

In the same editions: consecrarant ("had consecrated").

SYNOPSIS. — De silentio Anatolii et ordinatorum ejus circa errorum abdicationem conqueritur. De missis legatis pro causa fidei certiores eos facit.

SYNOPSIS. — He complains of the silence of Anatolius and of those who ordained him about the renunciation of errors. He informs them of the legates sent for the cause of the faith.

(i) ‹anchor: "in nimias dilationes" (Letter LXXI)› · printed under col 895

Iidem excusi cum nostris mss., tenderent veritatis examina. Meliorem Quesnelli lectionem haud deserendam putavimus.

The same printed editions, with our manuscripts: tenderent veritatis examina ("the examinations of the truth should stretch out"). We thought Quesnel's better reading should not be abandoned.

(j) ‹anchor: "scopos nostros" (Letter LXXI)› · printed under col 895, continuing under col 896

Codd. Vat. Hisp. Isid. et alius collect. 11, Sabundium. Mox pro Asterium cod. Grim. constanter habet Etherium, ut in duabus epistolis praecedentibus.

The Vatican manuscripts of the Spanish and Isidorian collections and another of collection 11: Sabundium. Next, for Asterium the Grimani manuscript consistently has Etherium, as in the two preceding letters.

(k) ‹anchor: "paternarum" (Letter LXXI)› · printed under col 896

Hae auctoritates sunt sanctorum Patrum testimonia de incarnatione Christi, de quibus vide annot. 9 (928, n. j) in epist. 88, et admonitionem praemissam epistolae 28. Hac autem occasione eas a Leone diligenter fuisse collectas et ad principem missas ex hoc loco discimus: unde illum ad hujusmodi auctoritates tum Graecorum, tum Latinorum Patrum relegendas hortatur epist. 69, cap. 1. Confer. annot. 8 (Col. 890, n. k) et 19 (Col. 891, n. k) in eamdem epistolam.

These authorities are the testimonies of the holy Fathers on the incarnation of Christ, on which see note 9 (928, note j) on Letter 88, and the admonition prefixed to Letter 28. And we learn from this passage that on this occasion they were diligently collected by Leo and sent to the prince: whence in Letter 69, chapter 1, he exhorts him to reread such authorities both of the Greek and of the Latin Fathers. Compare notes 8 (col. 890, note k) and 19 (col. 891, note k) on the same letter.

(l) ‹anchor: "fratres charissimi," (Letter LXXI)› · printed under col 896

Codd. collect. 21, diligentiam et sollicitudinem vestram cupimus adjuvare. Post pauca unus cod. Vat., scelestis ausibus. Dein pro exitialia Quesnellus in margine: Alias, exitiabilia. Postea simplices quoque in utrisque mss. Hisp. et in Vat. Isid., et altiore pro optiore in Vindebon. Hisp. et in codd. collect. 21 et 24.

The manuscripts of collection 21: we desire to aid your diligence and solicitude. A little after, one Vatican manuscript: scelestis ausibus ("with wicked audacity"). Then for exitialia ("ruinous") Quesnel in the margin: Otherwise, exitiabilia. Afterwards simplices quoque ("the simple too") in both Spanish manuscripts and in the Vatican of the Isidorian, and altiore ("deeper") for optiore in the Vienna manuscript of the Spanish collection and in the manuscripts of collections 21 and 24.

(m) ‹anchor: "sunt lapsi," (Letter LXXI)› · printed under col 896

Editi antiquiores cum quibusdam mss., aut errore. Quesnelli emendatio placuit, quam in aliis nostris codd. invenimus, quaeque cohaeret cum saniori lectione epist. 69, in quam vide annot. 23 (Col. 892, n. o).

The older editions, with certain manuscripts: aut errore ("or through error"). Quesnel's emendation pleased us, which we have found in others of our manuscripts, and which agrees with the sounder reading of Letter 69, on which see note 23 (col. 892, note o).

(n) ‹anchor: "justificamini per fidem," (Letter LXXI)› · printed under col 896

Editi Quesnello anteriores cum mss. collect. 24 et Sichardo, qui catholicam. Cod. Vat. collect. 11, qua catholicam. Quesnelli lectionem quia approbant utrique codd. Hisp., Vat., Isid. et nonnulli collect. 21.

The editions earlier than Quesnel, with the manuscripts of collection 24 and Sichard: qui catholicam ("who ... the catholic"). The Vatican manuscript of collection 11: qua catholicam. Quesnel's reading quia ("since") is approved by both Spanish manuscripts, the Vatican and the Isidorian, and by some of collection 21.

(o) ‹anchor: "devotione" (Letter LXXI)› · printed under col 896

Iidem excusi cum iisdem codd. collect. 24. Sichardo et cum Vindebon. Hisp., id agite.

The same printed editions, with the same manuscripts of collection 24, with Sichard and with the Vienna manuscript of the Spanish collection: id agite ("see to it").

(p) ‹anchor: "Dei pace" (Letter LXXI)› · printed under col 896

Vat. Hisp., potiamini.

The Vatican manuscript of the Spanish collection: potiamini ("that you may enjoy").

(q) ‹anchor: "potiamur. Data" (Letter LXXI)› · printed under col 896

Hanc quoque epistolam die XVII kal. Octobris libenter signaremus ob rationem allatam annot. 17 (supra n. a) in epistolam praecedentem, si alicujus codicis auctoritate fulciremur, et non desideraretur haec epistola in ms. Ratisp., cujus praesidio diem in anteriori epistola vulgatam emendavimus.

We would gladly have signed this letter too with the date of the seventeenth day before the Kalends of October [so printed], for the reason given in note 17 (above, note a) on the preceding letter, if we were supported by the authority of any manuscript, and if this letter were not missing from the Regensburg manuscript, on whose support we corrected the common date in the earlier letter.

ADMONITIO IN EPISTOLAM SEQUENTEM.

ADMONITION ON THE FOLLOWING LETTER.

1. Quesnellus sequentem epistolam chronica nota expertem collocavit primo loco inter epistolas anni 451, post epistolam 75, ad eumdem Faustum scriptam VI idus Novembris an. 450. At epistola 75 exarata fuit, cum propitio Domino multum catholicorum est aucta libertas, nimirum post Theodosii mortem, qui Eutychianis

1. Quesnel placed the following letter, which lacks a date, in the first place among the letters of the year 451, after Letter 75, written to the same Faustus on the sixth day before the Ides of November in the year 450. But Letter 75 was written when, by the Lord's favour, the freedom of the catholics has been greatly increased, namely after the death of Theodosius, who [was the patron] of the Eutychians […]

(a) ‹anchor: "EPISTOLA" (full-width caption of Letter LXXII, set in c898)› · printed under col 897

Alias 57. Quae autem antea 72 erat, nunc. 93. Scripta inter Mart. et Nov. an. 450.

Otherwise 57. And the one that was formerly 72 is now 93. Written between March and November of the year 450.

(b) ‹anchor: "Dilectissimo" (Latin version of Letter LXXII)› · printed under col 897

Quesnellus cum editoribus Romanis addit filio, quae tamen vox in anterioribus Leonis editionibus, in Graeca versione et in omnibus Latinis codicibus deest.

Quesnel, with the Roman editors, adds filio ("son"), a word which, however, is missing in the earlier editions of Leo, in the Greek version and in all the Latin manuscripts.

(c) ‹anchor: "quoniam" (Latin version of Letter LXXII)› · printed under col 897

Editiones Leonis. Scio te et probabilem. Secuti sumus lectionem edit. Concil., cum sit etiam omnium codicum lectio.

The editions of Leo: Scio te et probabilem ("I know you both approved"). We have followed the reading of the editions of the Councils, since it is also the reading of all the manuscripts.

(d) ‹anchor: "totius mundi" (Latin version of Letter LXXII)› · printed under col 897

Hic locus usque ad fidem periodi non Leonem, sed interpretem prodit, qui nec satis bene Graecum textum reddidit. Nam aptius ex Graeco: In electione reperiaris frumenti aeternitatis, dignus recondi in horreis.

This passage, up to the end [fidem as printed, for finem] of the period, betrays not Leo but the translator, who did not render the Greek text well enough either. For more fittingly from the Greek: May you be found in the choice of the wheat of eternity, worthy to be stored in the granaries.

(e) ‹anchor: "exhortor tuam" (Latin version of Letter LXXII)› · printed under col 897, continuing under col 898

Sic omnes codices et editiones ante Romanam, in qua ex Graeco, perfectionem. Caeterum beatitudinis titulus presbyteris a Leone tributus numquam in originalibus ejus litteris invenietur. In epist. 74, ad Martinum archimandritam et presbyterum, ut erat Faustus, dilectionis tuae vocibus utitur. Interpretatio vel ex hoc confirmatur hominis, qui beatitudinis titulo monachos presbyteros appellare solebat.

So all the manuscripts and the editions before the Roman one, in which, from the Greek, perfectionem ("Perfection"). Besides, the title of Beatitude given by Leo to presbyters will never be found in his original letters. In Letter 74, to Martin, archimandrite and presbyter, as Faustus was, he uses the words your Charity. By this alone it is confirmed to be the translation of a man who used to address monk-presbyters with the title of Beatitude.

(f) ‹anchor: "generationis Domini" (Latin version of Letter LXXII)› · printed under col 898

Quidam codices omittunt vocem Jesu, et infra Christus, quemadmodum etiam in Graeco desiderantur.

Some manuscripts omit the word Jesu ("Jesus"), and below Christus ("Christ"), just as they are also missing in the Greek.

(g) ‹anchor: "latius nobis scribas, libenter" (Latin version of Letter LXXII)› · printed under col 898

Editiones Concil. cum nonnullis codd. addunt nobis.

The editions of the Councils, with some manuscripts, add nobis ("us").

patrocinabatur. Epistola vero nunc subjicienda scripta fuit, cum aliqua humana ratio seu metus aliquis ab aperta veritatis defensione poterat cohibere: unde pontifex Fausto animum acuens, Exhortor, inquit, tuam beatitudinem, ut non confundaris de Evangelio generationis Domini Jesu Christi; quod vivum adhuc Theodosium praesumit. Hinc ante Theodosii mortem, quae incidit exeunte Julio anni 450, vel saltem ante mortis ejus notitiam, quae ad Leonem pervenit antequam scriberet VI idus Novembris epistolam 75, sequentes litterae datae videntur.

[…] was the patron. But the letter now to be placed next was written when some human consideration or some fear could hold one back from an open defence of the truth: whence the pontiff, sharpening the spirit of Faustus, says: I exhort your Beatitude not to be put to shame concerning the Gospel of the generation of the Lord Jesus Christ; which presupposes that Theodosius was still alive. Hence the following letter appears to have been dated before the death of Theodosius, which fell at the end of July of the year 450, or at least before news of his death, which reached Leo before he wrote Letter 75 on the sixth day before the Ides of November.

2. In collectione Chalcedonensi, ex qua una hanc epistolam habemus, describitur cap. 6 post Flaviani epistolam inter Leoninas 22, et ante epist. 28, datam idibus Junii an. 449, ex quo sub tempus lucubrata videri potest. Cum vero Chalcedonensis collectionis auctor exactum temporum ordinem non usquequaque servaverit, ut ex aliis documentis liquet, locus huic epistolae in ea collectione tributus, cogere non debet: cum praesertim prima epistolae verba, Gratum semper est mihi tuam alloqui charitatem, indicent jamdiu inter Leonem et Faustum intercessisse litterarum commercium, quod ab initio Eutychianae causae coepisse videtur. Inter epistolas quae ad nos pervenere, prima ad Faustum et caeteros archimandritas est epistola 32, data idibus Junii an. 449. Dein alia ad eosdem, scilicet epist. 51, ex Romana synodo scripta idibus Octobris anni ejusdem; et haec est prima post latrocinium Ephesinum, quando Theodosio patrocinante Entychianorum vis et impotentia innotuit. Post hanc sequitur epistola 61, ad Faustum et Martinum, exarata die 17 Martii an. 450. Cum in hac Leo memoret eorum litteras, ad se transmissas eodem tempore quo ipse dederat epistolam 51, uti animadvertimus annot. 48 (Col. 871, n. m) in epist. 59, exploratum videtur has Fausti et Martini litteras tunc acceptas, fuisse primas post latrocinium, Ephesium et epistolam 61 fuisse primam epistolam, quam ad eosdem misit post epistolam 51, ac propterea metuens ne haec epistola 51 ad eos forte pervenerit, hac prima occasione ejus exemplum ipsi epistolae 61 adjecit. Hinc sequens epistola 72, qua aliis Fausti posterioribus litteris per Parthenium directis S. pontifex respondet, ante epistolam 61 collocanda non fuit. Cum porro ex dictis vivente Theodosio vel ante notitiam mortis ejusdem tradita fuerit, certus autem dies ac mensis ignorentur, in fine litterarum quae vivo Theodosio datae fuerunt eam collocavimus, ita tamen ut affirmare solum possimus eam exaratam inter Martium et Novembrem anni 450.

2. In the Chalcedonian collection, from which alone we have this letter, it is copied in chapter 6, after the letter of Flavian that is 22 among Leo's letters, and before Letter 28, dated on the Ides of June in the year 449, from which it may seem to have been composed about that time. But since the compiler of the Chalcedonian collection did not everywhere keep the exact order of dates, as is clear from other documents, the place given to this letter in that collection ought not to constrain us: especially since the first words of the letter, It is always pleasing to me to address your charity, show that an exchange of letters had long passed between Leo and Faustus, which seems to have begun at the start of the Eutychian affair. Among the letters which have come down to us, the first to Faustus and the other archimandrites is Letter 32, dated on the Ides of June in the year 449. Then another to the same, namely Letter 51, written from the Roman synod on the Ides of October of the same year; and this is the first after the Robber Synod of Ephesus, when, under the patronage of Theodosius, the violence and lawlessness of the Eutychians became known. After this follows Letter 61, to Faustus and Martin, written on 17 March in the year 450. Since in this Leo mentions their letter, sent to him at the same time as he himself had issued Letter 51, as we observed in note 48 (col. 871, note m) on Letter 59, it seems certain that this letter of Faustus and Martin, received at that time, was the first after the Robber Synod of Ephesus, and that Letter 61 was the first letter which he sent to them after Letter 51, and that therefore, being anxious whether this Letter 51 had perhaps reached them, he added a copy of it to Letter 61 itself at this first opportunity. Hence the following Letter 72, in which the holy pontiff replies to another, later letter of Faustus sent through Parthenius, was not to be placed before Letter 61. Further, since from what has been said it was delivered while Theodosius was alive or before news of his death, but the exact day and month are unknown, we have placed it at the end of the letters issued while Theodosius was alive, in such a way, however, that we can only affirm that it was written between March and November of the year 450.

3. Originale Latinum hujus epistolae desiderari credimus: Latinus enim textus, quem ex mss. Latinis collectionis Chalcedonensis habemus, versio videtur ex interpretatione Graeca: unde, praeter nonnulla a Leonis stylo aliena, nota chronica abest, uti deest in omnibus epistolis ejusdem collectionis, quae e Graeco redditae fuerunt. Hinc primum locum tribuimus interpretationi Graecae, quae originalis vicem supplet.

3. We believe the Latin original of this letter is lost: for the Latin text, which we have from the Latin manuscripts of the Chalcedonian collection, seems to be a version made from the Greek translation: whence, besides some things foreign to Leo's style, the date is missing, as it is missing in all the letters of the same collection which were rendered from the Greek. Hence we have given the first place to the Greek translation, which takes the place of the original.

SYNOPIS. — Fidem ejus laudat; ad sollicitudinem hortatur.

SYNOPSIS. — He praises his faith; he exhorts him to solicitude.

Dilectissimo Fausto presbytero LEO episcopus. Gratum semper est mihi tuam alloqui charitatem, et affectum salutationis exsolvere: quoniam et scio te probabilem et sincerissimae fidei esse custodem, et qui non circumducitur omni vento doctrinae, sed in fundamento prophetarum et apostolorum, qui Christus est, firme consistere: ut cum venerit filius hominis in Divinitate sua ad purgationem totius mundi, in electione reperiaris frumentum aeternitatis, qui dignus thesaurizari possis in horreis. Susceptis itaque litteris per filium meum Parthenium, reciprocam salutationem exsolvens, exhortor tuam beatitudinem, fili charissime, ut non confundaris de Evangelio generationis Domini Jesu Christi filii David, filii Abraham secundum carnem: quoniam haec fides vincit mundum, quando quis credit quia Christus Jesus est Filius Dei. Si quae vero fidei quaestiones inveniuntur, admonemus ut de his quae ad communem utilitatem pertinent latius nobis scribas, libenter suscipientibus qui ista detulerint.