Syriac Miscellanies

Syriac Miscellanies

continued

Chap. 5. On Gregory, the bishop, who taught the Armenians

1 O lover of learning, Gregory, who taught the Armenians, as may be known from the words of the history about him, was by race a Roman, who came while he was a youth to the country of Armenia, either because of the persecution which Diocletian raised against the Christians, or for some other reason which we know not. And when he was educated in Armenia, and learned its letters and its tongue, his name spread and was famous, until he was of the attendants and domestics of King Tiridates, who then reigned over the provinces of Armenia, and this while he held his Christianity, and was not known except by a few, through whom it was made known to the King Tiridates. And he called Gregory to him, and asked him, and learned of him that it was so. And he used towards him blandishments and threatenings and various tortures, that he might be turned from his Christianity, and he would not. At last he took and cast him into a certain pit which was full of deadly reptiles and corruption (? After he had been thirteen years in the pit, as his history says, but we, if yon please, will put three years only, the King went out for pleasure and the hunting of wild beasts, when God suddenly sent an evil spirit upon him, and he was mad and went out of his mind and gnawed his own flesh.

2 And he remembered the holy man, through the solicitude of his wife, and sent and brought him up out of the pit, and he prayed over him and he was healed. When this took place, by command of the King and the solicitude of the holy man, the provinces of Armenia came to Christianity. Then, because on all accounts bishops were needed, the King called some of his honourable men and committed to them Gregory, and sent them to Leontius, bishop and metropolitan of Caesarea, a city in Cappadocia, that he might appoint Gregory bishop. He having received the men, and done what they desired, dismissed them in peace and joy. Therefore, when the holy man had authority in the provinces of Armenia, he built churches and convents with the order of the King and the zeal of his nobles. And he appointed and set in them presbyters and deacons, giving them also laws and rules as seemed good to him. Afterwards, when the holy Synod met at Nicea, he also went up to the Synod, with holy Leontius, who made him Bishop. This is the simple and summary history of Gregory, the instructor of the Armenians.

3 Now we think it needful for the further confirmation of our account, to set down a few words from the history of this man, to this effect. When Diocletian held the government of the Romans, Tiridates was holding the government of the Parthians and Armenians. Tiridates was informed that in his palace there was a certain man whose name was Gregory, who feared not his gods, but was of the religion of the Christians. Having summoned him, he thought by many blandishments to move him. And a little after, then the king began to say to him, "Thou earnest unto us a stranger and without a country, and thou hast been thought worthy by us of honour and great glory. How now darest thou reverence a God whom I do not venerate?" And much further on: "Now the blessed one remained in the pit of noisome reptiles wherein he fell, thirteen years, being preserved from the noxious reptiles by the grace of God."

4 And further on: "And the king commanded his host to be assembled, that he might go out hunting. When this was done, and the chariots were yoked, and he went up to sit upon the chariot of his kingdom, the wrath of God was sent upon him, and an evil spirit smote him, and he was thrown from his chariot upon his face to the ground, and began to be mad, and to bite and devour his flesh with his teeth." And further on: "Now the holy Gregory bent his knees upon the ground, and prayed to Almighty God to give health to the king. And behold, a voice from heaven was heard by him, saying, 'Gregory, be strong and manly, for I am with thee to the end. Thou shalt build to me churches, and shalt erect to me a house for the dwelling of my saints, and lift up their horn. And for this that thou hast prayed before me, lo, I have heard thee, and lo, I grant thee the request thou hast asked of me.' And when this was said to the saint, he turned to the king and touched his hands and his feet, and restored him to the stable nature of men by the power of our Lord Jesus Christ."

5 And again after other things: "Now when the king heard he rejoiced and glorified God; and commanded that those who were famous, and the elders, among the satraps and nobles, should assemble, and go with blessed Gregory to the country of Cappadocia, to the city of Caesarea, that the blessed one might forthwith receive the sacerdotal degree, and return to the land of Armenia. And after they went and entered Caesarea, they appeared before the blessed Leontius, the bishop there, and when these things were told him, he made Gregory a bishop, having assembled and brought to him the bishops who were under his hands." So much, in brief, from the long history of Gregory, we have here set down. Now that he was one of the 318 bishops at the Synod of Nicea, is known by the Acts of the Synod, wherein it is written also of Leontius, of Caesarea, of Cappadocia, that he was convened at the Synod. Holy Gregory Theologus also attests this of Leontius, for in the discourse upon the funeral of his father, he says, "That when the great Leontius passed through Arianzi to go to Nicea against the madness of Arius, he taught his father, and baptized him and made him a Christian."

6 Since these things are said of Gregory the Armenian, the time is also known wherein he was. Moreover, this also is known as we think, that he was not one of the three holy Gregories, we mean Gregory the miracle-worker (Thaumaturgus), the bishop of Nysa and the Divine (Theologus). His time was more recent than the Thaumaturgus, but older than of the other two. Thus, Gregory Thaumaturgus, who was bishop of Neocaesarea, a city in the country of Pontus, was famous in the time of King Aurelian, and was one of the bishops that met in the city of Antioch against Paul of Samosata; and Eusebius shows this, saying in Chapter 27 of Book VII., of his Church History; "The pastors who were in other churches, assembled from every place, because of this wolf, the destroyer of the flock of Christ. And all of them were assembled and met in the city of Antioch. Among these were especially celebrated, Firmilian of Caesarea, of Cappadocia, Gregory and Theodorus (Athenodorus?) who were brothers and pastors of the Churches of Pontus: and Helenus of the Church of Tarsus; and Nicomas of Iconium; and Hymenaeus of the Church of Jerusalem; Theotecnus of Caesarea of Palestine; Maximus, who gloriously conducted the brethren at Bostra; and many others whom no man could number."

7 From chapter 28: "When Gallienus had stood in the government fifteen years, Claudius arose one year. After him Aurelian received the kingdom, in whose days met many bishops at a Synod at Antioch, and the strange doctrine of Paul, who was chief of that evil heresy, was made known and contemned by every man expressly." Now from Aurelian the king, and the Synod which expelled Paul the Samosatene, to the faithful King Constantine and the Synod at Nicea, were fifty-five years. Thus, Aurelian reigned six years; Taticus (Tacitus), six months; Probus, six years; Corus (Carus) and his sons, two years; Dioclesian, twenty years; Constantine to the Synod at Nicea, twenty years; all which years collected are nearly fifty-five as we said. So also from the Synod at Nicea to the holy Synod of 150, which met at Constantinople in the days of the great king Theodosius (at which was that godly pair, we mean Gregory, bishop of Nysa, and Gregory Theologus, the bishop of Sasima and of Nazianzum) there are again fifty-five years. Thus: We take eleven years of Constantine the Conqueror, after the Synod of Nicea; twenty-five years of Constantine and Constantius, and Constans his sons; two years of Julian; one year of Jovinian; fourteen years of Valentinian and Valens with Gratian; one year of Gratian and Valentinian the Little; all which collected are 55 years, as we said.

8 It is known therefore most clearly that this Gregory, the Armenian, was different from the other three named, as also we said above. As to the last thing thou saidst, that if Gregory was faithful, what is this opinion which he taught the Armenians, not to put water with the wine in the cup of the Eucharist. Know that it was in his power to order them who were under his hands not to put water in the wine: whether he was faithful or not faithful, for ordering them to put water in the wine or not to put it, does not prove him faithful or unfaithful; for even now there are many unfaithful who put water in the wine of the Eucharistic cup. But further, Gregory did not command them by no means not to put water in the wine; or that no one should receive the Eucharist but at the holy festival of the resurrection except elders and deacons and the bishop (babus); or that they should not make pictures in the churches, even if they report these things of him. But even if Gregory gave them this law as they say, they ought to consider that their Gregory is not greater and better than the holy Apostles, who delivered in almost all the churches under heaven to put water with the wine in the cup of the mysteries: Peter and Paul at Antioch and Rome and their provinces; Paul and John at Ephesus and Byzantia and their jurisdictions; Luke and Mark at Alexandria and Egypt and the places round about them; and of these the tradition was borne, and flowed and came to all other churches of Christians to this day.

9 There are therefore four seats of Patriarchs which attest the putting of water in the wine in the cup at the Eucharist; but for them there is not even one witness, except a custom which obtains among them. And since an Armenian asked thee where it is written that thou mayest prove to him from the Gospel that there was water in the cup which our Lord gave to his disciples, or that we ought to put water in the cup, let him be also asked to show from the Gospel that there was no water in the cup, or that we ought not to put water in the cup of the mysteries. But perhaps he says, it is written in the Gospel that our Lord said to his disciples, "Verily, verily, I say unto you, I will not drink again of this product of the vine until I drink it anew with you in the kingdom of God. And by this, that he says "product of the vine," it is known that the cup was living wine, and not wine mingled with water. But let him return and hear. What then, in the kingdom of God. that is the period after his resurrection, when our Redeemer ate and drank of his own free will with his disciples to verify his resurrection, when he tarried with them forty days, where is it written he and his disciples drank unmingled wine whenever they ate and drank?

10 And who is so foolish as to say this, but he that says that the cup which our Lord took, and gave thanks and blessed upon it, and his disciples drank of it, had no water in it but only wine? But if a man would refute this perverse opinion as he ought, and those other matters of theirs which I put down above, there would be need of many words and a special treatise. But we, leaving this for the present, will come to another chapter of thy inquiries.

Chap. 9. On nocturnal temptations

CHRONOLOGICAL ITEMS.

1 No. 14643. ADD. MSS. Kings of the Assyrians: Belus, 62; Ninus, 52; Shemiram, wife of Ninus, 42 years. From the 40th year of the reign of Ninus, in Asia, to the 20th year of Sardanapalus, we reckon 1196 years. Abraham was born in the 43rd year of the reign of Ninus. Joseph was in Egypt 80 years. The Hebrews served in Egypt 144 years. Kings of Babel: Pul; Adrashach, Assyrians. Tiglath Pileser, Assyrian. Shalmanezer, Assyrian. Sennacherib, Assyrian. Merodach Baladan, Chaldee. Nebuchadnezzar, Chaldee. Almorodach, Chaldee. Belatshatzar, Chaldee. Darius, Mede. Darius, son of Shurus. In the first year of the 50th Olympiad the kingdom of the Persians began. Judah was taken captive and the temple burned by Nebuchadnezzar in the second year of the 47th Olympiad. The sum of all the years of the Kings of Israel is 485. Beginning of the twenty-seven Persians: Cambyses first reigned over Egypt 6 years. From him to Darius, 114. The Persians, 114. Of the Babylonians and Medes, first Cyrus, 30. Cambyses, 8. The Magians, 7 months. Darius, 36 years. Xerxes, 20. Titicnus, 7. Artachshcsheth, 41. Xerxes, 2 months. Sarginus, 7 months. Arisolthus, 19 years. Artachshesheth, 40 years. Artachshcsheth Uchomo, 26 years. Perses, son of Uch(omo), 4 years. Darius, son of Ershach, 6 years. Alexander of Macedon, 5 years. The sum of all these years is 225 and 11 months. They began in the 45th and ended in the 153rd Olympiad.

2 The Kings of Ptolemais and of Alexandria and of Egypt. In the 114th Olympiad Alexander of Macedon died at Babel, and the government of Alexander and the Egyptians was divided. The first king was Ptolemy, the son of Arnoba. Ptolemy, son of Lagos, 40 years. Ptolemy Euergetes, 17 years. Ptolemy Philadelphus, 38. Ptolemy Philopator, 24. Ptolemy Euergetes, 35. Ptolemy Phiscon, 29. Ptolemy Soter, 14 years and 6 months. Ptolemy, who was Alexander, 17. Ptolemy Philadelphus, 8. Ptolemy Dionysius, 30. Cleopatra. 22. In all 296 years and 6 months, from the 114th Olympiad to the 187th. The kingdom of Syria and Babel and Asia. In the 13th year of Alexander of Macedon, and Ptolemy son of Arnoba, Seleucus reigned over Asia, Babylon, and Syria. Seleucus Nicator was the first, 32. Antiochus Soter, 19. Antiochus the god, 15. Seleucus Callinicus. 21. Seleucus Ceraunus, 3. Antiochus the Great, 36. Seleucus Philometor, 12. Antiochus Epiphanes, 11. Antiochus Eupator, 1 year and 2 months. Demetrius Soter, 2. Alexander, 2, 8 months. Demetrius and Drometer, 3. Antiochus Sidetes, 9. Demetrius, 4. Antiochus Agrippa, 12. Antiochus Cyzik, 18. Philippida 2. In all 219 years and 10 months. From the 117th Olympiad to the 171st.

3 The Hebrews say that Cambyses was called Nebuchadnezzar the 2nd, and that Judith was in his days. In the 16th of Darius, son of Vastasp, in whose days the Captivity returned, the building of the temple was accomplished in Jerusalem. Chief men of the Jews after the Captivity: Josiah, son of Josedek, priest with Zerubbabel. Joiachim, son of Jeshua. Elisha, son of Joiachim. Jodoa, son of Neshib. Johanan, son of Jodoa. Odias, son of Johanan. In his days Alexander built Alexandria, and came to Jerusalem and worshipped the Lord. Jonias, son of Iddo and Eliezer. In whose days the Scriptures were translated by seventy wise men of the Hebrews. Honia, son of Simeon, brother of Eliezer. In the days of that Simeon, was Jeshua, son of Simeon, called the son of Sirach. In the days of Honia, Antiochus Leo persecuted the Jews. Eliezer, son of Mathitho. Mathitho and his son. Juda Maccabi, 3 years.

4 Jonathan, 2 years. Simeon, 8 years. John, son of Hyrcanus, 35. Aristobulus, after 470 years, united the crown with the chief priesthood, 1 year. Antigonus Jani, who is Alexander, 20 years. Saleca 9. Whose wife Alexandria, after his death, gave up the kingdom and priesthood to Hyrcanus and Aristobulus, her sons, 34 years: And there was a dissension between them and Antipater, an Idumean, came to help Hyrcanus, and overcame Aristobulus: And when Aristobulus died, his son Alexander arose and warred with Hyrcanus and Antipater, until Herod, the son of Antipater arose, 37 years after the death of his father, and he overcame Alexander and reigned in his stead. Herod begat four sons, Heraclius (Archelaus) and Antipater, who was called Herod, Herod the tetrarch, and Philip; and after the death of Herod, Archelaus, his son, reigned 9 years, and afterwards the kingdom was divided into a tetrarchy. I find that when Inacus reigned first in Argos, Jacob was chief of the Hebrews.

5 Abraham, who was of the race of the Chaldees, was in the days of Shemiram. Moses was after then, but before those whom the Greeks call Ancients, as Homer, and Hesiod, and much before Heracles, Musaeus, and Linus, Carion, Arcos, and Dioscurus, Asclepius, Dionysius, and all the sons of the gods, and Hermes and Apollos, and the other gods of the Greeks and their mysteries and services. Also before the doings of Zeus which are related by the Greeks, who say that all the records are more recent than Cecrops, and Inachus who reigned first in Attica, before whom Moses lived 350 years. From the second of Darius, when the Temple was rebuilt, to the fifteenth of Tiberius, when our Lord came and began his preaching, there were 548 years. From the second of Darius to the first Olympiad, there are 256 years or 64 Olympiads. The first Olympiad was in the time of Isaiah and his fellows. From the 45th of Cecrops to the sack of Ilion, were 330 years; and from the eightieth of Moses and the Exodus to Labaron and Samson, who lived at the fall of Ilion, we have the same number. Moses was, therefore, without doubt, in the days of Cecrops, who first ruled in Athens; and the Olive appeared in the Acropolis in his days, and the name of Athena was given to the city. They say of Cecrops that he first found out the name of Dios, and made an image of Athene, and first established sacrifices which were not yet found among the Greeks, with other wonderful things.

6 The flood in Deucalion's time was after Cecrops, so was the conflagration in Phaëthon's days. And the building of Dardania, by Dardanus, who is first mentioned by Homer, and the rape of Cyra, daughter of Zeus, and the mysteries of Demeter, the inscription of the altar which was in Eleusinia, the service of Triptolemus, the rape of Europa by Zeus, King of Troas, from whom Ganymede was carried away by the gods, in whose days was Tantalus, and Tityus, and Apollo sprung from Zeus and Leta. The coming of Camus to Thebes, and the birth of Dionysus was 200 years later than Cecrops. After these were Linus and Zythus and Apion, Musaeus, Europus, Minos, Prusas, Asclepias, Dioscurus, and Heracles, after whom was the sack of Ilium. Much later than this was Homer, and after him were Thaïes, Solon, and the rest of the seven wise men. After these was Pythagoras, the first named a philosopher; and after him Socrates, from whom the systems of the philosophers began.

7 Ninus and Shemiram first reigned in Athur. This Ninus, son of Belus, held all Asia to beyond the Hindui. From Abraham, who was in their times, to the great Flood, we calculate 1081 years, according to the Hebrew Scripture; and from the Flood to Adam, the first man, 2242. From Ninus and Shemiram to the fifteenth of Tiberius we reckon 2046 as the number of years from Abraham to Tiberius. From the fifteenth of Tiberius to the twenty-fourth of Constantine there were 300 years. From Abraham to the twentieth of Constantine there were 2344: from Adam to Abraham, 3323, and in all 5667. In Hebrew there are 86 Jubilees of 50 years or 4300. From Adam to our Lord's Ascension there were 5522. From Adam to Alexander 5180, and from Alexander to the birth of Christ 310, and to his Ascension 342. Of the strong kingdoms which were in all the earth. The first king who received a crown from God was named Sichon. Hamathus and the chief of the giants who held the kingdom of Sichon, 17 years. And those who followed, kings and giants, who held the kingdom, were 12, and they held it 140 years. After the giants, the Babylonians took the kingdom, their head, Anger Baladan, with six kings who followed him, and they held the kingdom 177 years.

8 After the Babylonians, the Arabs took the kingdom, and Sichon was their chief, with fifteen kings after him, and they governed 528 years. After the Arabians, the sons of Phars (Persians) took the kingdom, and their head was Hudarschachar, with thirteen kings after him, and they governed 490 years. After the Persians, the Babylonians took the government a second time, with Tiros their head, and twenty-four kings after him, and they governed 731 years. After the Babylonians, the sons of Athur (Assyrians) and Ninevites governed, with Esthatir, their head, and eighteen kings after him, who ruled 462 years. After the Assyrians and Ninevites, the Babylonians took the government the third time. The Medes and Persians ruled with Esharathchon their head, and 13 kings after him, who governed 330 years. After the Medes and Persians, the second time, the Macedonians ruled, with Alexander their head, and ten kings after him, who governed 143 years. After the Greeks, the Romans ruled, with Augustus their head, and thirty-two kings after him to the nineteenth year of Constantine, and they ruled 335 years and four months.

9 From the eighth of Nero and the Martyrdom of Paul and Peter to the thirty-second of Constantine, are 272 years: and from Adam to the eighth of Nero, 5556 years. From Adam to the birth of Christ 5490, and from Christ to Constantine, 341. Jerusalem was taken in the second of Vespasian, on the eighth of Elul. When Nebuchadnezzar took it, it had been built 1480 years and six months. It was first built by a Canaanite, who was called in the language of his fathers Melchizedec. David expelled the Canaanites, and settled his own people in it. After 477 years and six months, the Babylonians wasted it. From David to the overthrow by Titus were 1179 years. Neither its antiquity (2177 years) nor its wealth, nor its universal renown, nor its great glory sufficed to prevent its destruction. In the year 309 of the era of Alexander of Macedon did our Redeemer appear in the world, and he was in the world thirty-three years, according to the evidence of the true books of the Archives of Edessa, which err in nothing, and which make everything known to us truly.

10 Ninus reigned 52 years; in his forty-second year he built the city of Ninus, in the land of Athur; the Hebrews call it Nineveh. Shemiram, wife of Ninus, reigned over the Athurians, 42 years, and many stories are related of her. She held Asia, and set up hills because of a flood, and built Babel. When Abraham was 75 years old he received the promise. To Abraham, first of the prophets, the Word of God appeared in the form of a man, and foretold the calling of the Gentiles. Carus and Belus, the sons of Inachus, built a city at the fort of Antioch, on the river Orontes, in the 160th year of promise. All the years of the sojourning of the Hebrews in Egypt were 415. In the year 380 of the promise, Cosanthus (? Xanthus) built Tripolis. Moses was 35 years old when Cecrops reigned in Attica, and hence to the sack of Ilium were 375 years.

11 Eupolemus wrote of Moses, "He was a wise man, who taught the Jews letters and laws. The Phoenicians received them of the Jews, and the Greeks of the Phoenicians. In the year 420 of the promise... Corinth was built, before called Eupora (Ephyre). The temple of Bedlus was built by Eririchthon, son of Cecrops, Epaphus, son of Zeus, son of Olympia [Io] built (Memphis?) when he reigned over Egypt the second time. Cadmon was built by Carmanus son of Semele. Dardanus built Dardania. In the 5 Books of Moses are recorded the transactions of 3730 years, according to the translation of the LXX. In the time of Joshua, Dionysius went out against the Hindui to war, and built the city of Nysa, on the river Hindus. Tyre was built 240 years before the Temple of Jerusalem, as Josephus writes in his third book [Antiq. viii. 3.] Of Carchedon (Carthage) Philistus says it was built by Carchedus and Azor, Syrians, at this time.

12 Shalmanezer first took captive the Israelites. He took ten tribes from Samaria, to Chaldea, and sent Assyrians to keep the land, and since they were zealous to keep the law of the Jews, they were called Samaritans, which is interpreted Keepers. The Latins were called Romans, and Romulus was their first king, and he built Rome. Numa Pompilius reigned there 43 years. He built the Capitol from the foundation, and gave money of wood, leather, and earthenware, instead of gold, silver, etc., as now. Glaucus, of Chios, discovered the welding (adherence) of iron. Tullus Hostilius was king of the Romans 33 years. He first used purple and a sceptre. His house was consumed with lightning, and he was burned with it and died. The preceding extracts from No. 14643, are not consecutive in the MS. Those which follow are a rendering of the conclusion of the volume from p. 92. They are in three sections.

13 1. Part of the Chronicle. 2. A notice of Synods. 3. The reigns of Mahomet and his successors.

EXTRACTS FROM CHRONICLE.

14 Chosroes went up the first time in the year 851 (= 540 A.D.) In the year 853, Chosroes went up the second time. In the year 830, Mandar went up the first time. In the year 865, in Haziran (June), Mandar died. In the year 843, a Hindoo came in Conon (December-January). In the year 855, the first plague happened. In the year 855, an earthquake and the swallowing up of cities. In the year 881, Mandar made war, and God helped Mandar and doomed Cabus. In the year 848, died Mar John Bar Carsus, on the 9th of Shabet, the 3rd. In his time also was Mar Jacob, the doctor, who died in 830. In the year 876, died Theodosius, patriarch of Alexandria, on Tammuz the 22nd, in the 13th. Mar Athanasius was ordained 915, and died 942. In 684, died Mar Ephraim, the doctor, the 18th of the month Haziran.

15 In 673, Nisibis was taken from the Romans by the Persians. In 746, died Mar Rabulas, of Edessa, a Bishop. In 730, Mar Simeon ascended the pillar, and in 770 he died on the 2nd of Elul. In 871, Chosroes and his host went up to Antioch and laid siege to it and took it, and led away its inhabitants captive, and laid waste many cities, and took many captives, and went down to his country and built a city for the captives he had taken from Antioch, and called its name Antiochosrun. And again, in the year 884, Chosroes and his host went up again and besieged Dara, and sent Mazal Drahman, his satrap, and he went up to Antioch and burned Hemus (---- Hems or Emesa) and the house of Mar Julian, and went to Seleucia, and besieged it, and went to Apamea, which was surrendered to his will and burned, and he took its inhabitants captive and departed; and when he went down to his lord he laid siege to Dara, and took its inhabitants captive, and emptied it, and he put in it of his own people the Persians.

16 In the year 902, in the 9th (month), Chosrun went up to the land of the Romans when he was a youth, and he was received with great honour, and the Romans brought him down and set him upon his throne. In the year 910, in the 2nd (month), Domitian persecuted the faithful. In the year 814 (914) in the 6th (month), in the month Ab, on the 23rd of it, the Romans slew Mauricius and his sons. In the year 915, in the 7th (month), Dara was besieged the second time. In the year 920, the 10th month, there was much snow in every place, and a severe frost, until the whole Euphrates was frozen in the night of Epiphany, and sheets of ice remained in it six days, and no boats traversed it, and many fishes died, and olive trees withered in every place. In the same year Merida was taken; and in the same year Rosaina was taken in summer (?)

17 In the year 921, were taken Urhi, and Haran, and Callinicum, and Carcusium, and every place besides which remained on the east to the Euphrates: And in the winter the Euphrates became the boundary; and in the 7th of Ab, of that year, Shahruroz crossed over to Zenobia and took it, for that city was the first taken on the west of the Euphrates. In the year 922, the Persians entered Hamez, and found there much Oriental people, and sent them every man to his place: and in that year, in summer, the Persians and Romans warred at Mar Thomas of Hamez. In the year 924, the Persians entered Darmsuk. In the year 925, Jerusalem was taken. In the year 929, Beth Damian was annexed. In the year 930 were annexed those from the parts of Canon and of Augin: and in Haziran of this year, Alexandria was taken. 18 In the year 940 (? 930) the Persians went out from Alexandria, and all the cities of Syria, in the month of Haziran, by the ordinance of God and not by the power of man. In the year 934, they entered Asclepia, Crete, and the other islands, and the religious of Keneshro were taken, and there were slain of them about twenty men. In the year 934, the Persians entered Rhodes, and took the commander there, and took down the captives to Persia. In that year Heraclius, the king, went forth from his throne, and led a great army, and went down to Persia, and laid waste the land, and took many captives. In the year 938, on the 10th of Elul, the sun and moon were darkened. In the year 934 (? 938) in Shebet, died Chosroes, who conquered all the earth and reigned 40 years, and Shirui, his son, reigned after him seven months, and he died that year at its end, and his son reigned after him, and his name was Ardashir (Ardishir, D'Herb. i. 245.)

19 In the year 940 in Haziran, in the night was a great earthquake, and in Tammuz of that year, Heraclius, king of the Romans, and Shahruroz, the Patrician of the Persians, met in Coelesyria, at a place in the north whose name is Arabissus Tripotamus (? ), and there they built a church and called the name of it Irene, and talked there one with another in peace, and consented that the Euphrates should be the border between them, and so made peace one with another. In the year 945, Indiction the 7th, in the 4th of Shebet, at 9 o'clock in the evening, there was a battle between the Romans and the Teians of Mahomet, of Palestine, from the east to Gaza 12 miles, and the Romans fled and left Patricius, son of Jordan, (or the Patrician, Bar Jordan), and the Teians slew him; and there were slain there about 4000 poor souls (heads) of Palestine, Christians, Jews, and Samaritans: and the Teians wasted all the country.

20 In the year 947, Indiction the 9th, the Teians went forth into all Syria, and went down to the country of the Persians and conquered it; and the Teians went up to the rock of Merida, and they slew many monks in Kedar and in Banathu, and there died the blessed Simeon, janitor of Kedar, brother of Thomas the elder. In the year 343, Simeon Cephas laid the foundations of the Church of Antioch. In the year 344, Stephen the Martyr was stoned of the Jews, in Jerusalem: and from that year Paul began to preach. In the year 375, Nero slew Paul and Peter at Rome. In the year 376, Jerusalem was wasted by Vespasian, and by Titus, his son; and in that war Josephus, the historian, was slain (?) In the year 383, there was a mortality at Rome, so that there died 1000 men. In the year 420, Mar John, the Evangelist, died.

21 In the year 415, there was a great persecution of the Christians by Trajan, the wicked king, and Simeon, son of Cleophas, bishop of Jerusalem, nobly suffered martyrdom. In the year 419, Trajan made Armenia a province, and in the same year Ignatius, who was a disciple of John the Evangelist, suffered martyrdom in Antioch. In the year 448, Marcion and Manetes, heretics in Phrygia, were famous. In the year 479, Bardesanes, who promulgated the doctrine of Valentinus, was famous. In the year 543, Sergius and Bacchus suffered martyrdom. In the year (560? ) persecution arose against the Christians, through Valentinus (Valentinian), an Arian king. In the year (563? ) Shabor, king of the Persians, wasted the Syrians, and Cappadocia; and in the same year the barbarians crossed over the river Danube and devastated the islands. In the year 503, arose Paul of Samosata. In the year 573, arose the deceiver Manes.

22 In the year 583, Aurelian the king made a persecution, and God smote him in battle, and he died. In the year 611, there was an overthrow of churches by Diocletian, the wicked, and Peter, bishop of Alexandria, suffered martyrdom. In the year 619, reigned Constantine the Victor. In the year 620, Constantine removed the throne from Rome to Constantinople. In the 26th year Constantine conferred liberty upon the Christians, and honoured and enlarged the Churches of Christ. In the year 636, there was an assembly of 318 bishops. In the year 648, the great Constantine died. In the year 670, Mar Ephraim, the doctor, began to be renowned. In the year 714, Amid was taken on the 24th of Canon the first. In the year 720, Dara was built. In the year 724, Armenia rebelled, and Anastasius the king, sent an army and subdued it, and the king uttered coin of 40 denarii (? ), and of 20, and of 10, and of 5.

23 In the year 730, the bishops of Theodora the queen, were persecuted by Justin everywhere. In the year 735, Edessa was enclosed. In the year 740, Zurac took up a great army of Persians to the Roman state, and fought with the Romans at the river Euphrates, and a multitude of the Romans were drowned in the Euphrates.

NOTICE OF COUNCILS.

24 At what time Synods have met, and in the days of what Kings. In the year 427, in the days of Hadrian, the king, Sabellius arose against the Church, 117 years after the birth of Christ, and said that there was one Person in the Trinity, and that the body and blood which we receive from the altar is the Trinity. And forty-three Bishops met at Ancyra, of Galatia, and excommunicated him from the Church. And in the year 530, in the days of Severus, the king, arose Paul of Samosata against the Church. He was Bishop of Antioch, and he called the Son of God righteous, as one of the ancient righteous who had been in the world. And this was 220 years from the birth of Christ. And all the Bishops assembled at Antioch, Dionysius of Rome, and Dionysius of Alpharno (i.e. Alexandria), and Gregory Thaumaturgus, and excommunicated him from the Church.

25 And in the year 640, in the days of Julian, the impious king, arose Eustathius against the Church, 330 years after the birth of Christ. And there assembled the Sons of the Covenant, who ate not flesh and took not wines, with the Sons of the Covenant who ate flesh and took wines; and there was a division in the Church, and seventy Bishops met in the city of Gangra, and they read in the sacred Scriptures, and decided and said thus: "That after God had set apart for Aaron, the priest, the right shoulder and the jaw and the (appurtenances?) until Eli, the priest, the priests of Israel ate flesh, and no man was stumbled by them, because they ate it in rectitude and propriety, as God commanded by the prophets; and when the sons of Eli came and snatched the flesh from the people, Paul comes and decides it not (to be) for impurity but for gluttony, and says, 'I will never eat flesh, that I cause not my brother to stumble.' "

26 That of 318, met at Nicea, in the days of Constantine, the first Christian king, in the year 636, on the 19th of Haziran, in the 13th. In this was the overthrow of wicked Arius. From the birth of Christ, it was 326. Its heads were, Silvester at Rome, and Alexander the Great, of Alexandria, and Eustathius of Antioch, and Macarius of Jerusalem. There was there also the great Athanasius, who was a deacon, who ministered as a true son to holy Alexander. There was there also Eusebius of Cardabus (? Hosius of Corduba), who also in that of Saddica (Sardica) was found, with Eustathius of Ludion (?) Ethilhas of Urhi, Jacob of Nisibis, Antiochus of Resaina, Eusebius of Caesarea of Palestine, Eusebius of Nicomedia. That of 150, met in the days of the great king Theodosius at Constantinople, in the year 691, in the month Ab (the 10th?). Herein was the overthrow of wicked Macedonius of Constantinople, from the birth of Christ 380 years, and from the (Council) of Nicea 55 years. Its chiefs were Timothy of Alexandria, and Meletus of Antioch, and Cyril of Jerusalem. And Nectarius came into the place of Macedonius. There were there also Gregory, the speaker of divine things, (Theologus) of Anzianzi (Nazianzum), and Gregory of Nysa, brother of Basil, and Anphilochius of Iconium, and Diodorus of Tarsus, Gelasius of Caesarea of Palestine, Rufus of Beishan, and Acac of Haleb, Eulog of Urhi, Abrahan of Batnan, Mara of Amid, Betho of Tela, Helladius of Caesarea of Cappadocia, and Eutherius of Tryna (Tyana).

27 The first of Ephesus of 220, in the 13th consulate of Theodosius the Little, and the 3rd of Valentinus, in the year 740; 50 years from the preceding, and from the birth of Christ 430. Herein was the condemnation of Nestorius, on the 28th of Haziran. Its principals were, Cyril of Alexandria, and Celestinus of Rome, by means of those who were sent from him; Theodotus of Ancyra of Galatia, Syenasus of Dioscuria, Acac of Melitene, Valerianus of Macalla (?), Menas of Ephesus itself, and Jubilianus of Jerusalem. 28 The second of Ephesus, in the days of Theodosius the Little, in the year 760, and 450 from the birth of Christ, 19 years after the previous one, met through Flavianus of Constantinople, and Eusebius of Dorylaeum, on account of Eutyches, a chief monk. And they insisted to the wicked Eutyches that the body of our Lord was a partaker of our nature, and he confessed this which before he did not confess. They also urged him to confess that there are two natures in Christ, and because he would not confess this Flavian and the rest made his deposition. This cause forced King Theodosius to assemble the second Synod in Ephesus. Now its leaders were, Dioscurus of Alexandria, and Jubilianus of Jerusalem, and Stephen of Ephesus, and Eustathras of Bostra, and Amphilochius of Saida, and others; and when that was read before them which was done in the imperial city, they found that Flavian required Eutyches to confess the two natures, and they made the deposition of Flavian and of Eusebius. Afterwards they deposed Domius of Antioch, Renius of Tyre, Hiba of Urhi, Celenius of Bibulus, Theodoritus of Cyrus, Daniel of Haran, Spirion of Tela, Mari, a Persian, and others, who were in number 35. Eutyches presented a document, in which was the creed of the 318, and the God-clad fathers anathematised all who had accused him in these things at Constantinople. They received him by this which deceived them as men, that wicked matter of ungodly heresy which was in his soul: for it is written that man sees into the eyes, and the Lord sees into the heart.

29 That of Chalcedon met in the days of Marcion, the king. There were 665 there, and it was three years after the preceding, and 453 years from the birth of Christ. It met in the year 763, and its chiefs were Leo of Rome, Anatolius of Constantinople, Maximus of Antioch, Jubilius of Jerusalem, Aninicus (?) of Saida, Hiba of Urhi, Theodoritus of Cyrus, Eusebius of Dorliaeus, Basil of Seleucia, in Isauria, Seleucus of Amasea, who, after they were found to be with Flavian, at Constantinople, in the deposition of Eutyches, when they saw that Flavian was condemned, returned and drew up a document at the second Council of Ephesus, and anathematized that opinion, and were there received. And, again, afterwards, they came to the Council of Chalcedon, when they saw that everything was done in opposition to this second Synod cf Ephesus; and at its dissolution, again they returned to their vomit as before, and went back to whatever they did in the second Synod of Ephesus, saying that they did them not willingly, but by compulsion. Now this was the opinion which they set up in Constantinople at the deposition of Eutyches, requiring us to confess two natures in Christ, which was anathematized in the second Synod of Ephesus. When they met in Chalcedon after they had deposed the holy and great confessor Dioscurus, they were asked by the principals and the senators who were with them to make a confession of faith. But they cried out and said, "It is not lawful for us to do this, and we do not venture, and dare not, for there is a canon which forbids us to do this." And after they had said this many times, and the chiefs did not persuade them, they were forcibly persuaded by the chiefs, and they removed all their excommunications, for they anathematized themselves 35 times, saying that there were not two natures in Christ, but unity was in it.

MAHOMET AND HIS SUCCESSORS.

31 Memorial of the life of Mahomet, (prophet) of God. After he entered his city, and three months before he entered. From his first year, and how long every king, who after him ruled over the Mahagroye, lived, after they became kings, and how long there was faction among them: three months before Mahomed came. And Mahomed lived ten years. And Abubecr, son of Abucohapha, two years and six months. And Omar, son of Katab, ten years and three months. And Othman, son of Aphan, twelve years. And a sedition after Othman, five years and four months. And Mohawiya, son of Abusaiphan, nineteen years and two months. And Yezid, son of Mohawiya, three years and eight months. And a sedition after Yezid, nine months. And Merwan, son of Hakem, nine months. And Ebed l'Melek, son of Merwan, twenty-one years and one month. Walid, son of Ebed l'Melek, nine years and one month.

32 And Soliman, son of Ebed l'Melek, two years and nine months. And Omar, son of Ebed l'Aziz, two years and five months. And Yezid, son of Ebed l'Melek, four years, one month, and two days. We reckon all these years at 104, five months and two days.

PORTIONS OF TWO MARTYROLOGIES.

33 ADD. MSS. 14644. The following extracts are from a curious volume of great antiquity, the contents of which are indicated below, on page 97. I gave a further account of the volume in a paper on the Acts of Addi in the Journal of Sacred Literature for Oct., 1858. The first extract respecting Sophia and her three daughters savours of a Christian allegory, and may have been originally such. The second on Sharbel relates, beyond question, to a historical personage: its conclusion is, however, fictitious enough to satisfy the most ardent lover of ancient legends. Martyrdom of Sophia and of her three daughters, Helpis, Pistis, and Agape, in the city of Rome. By the grace of God, the Gospel is disseminated in all the earth under heaven, by Jesus Christ the Redeemer of all the sons of men; that we should every man believe in God Almighty, and in Jesus Christ the only Son, and in the living and Holy Spirit, and that every man should abandon the worship of idols, and vain error, and should receive help to their souls, and the baptism of expiation for the remission of sins. When this word of life was preached by the Apostles, and by all the preachers, all parts ran with joy to baptism, and in faith the feet of the Apostles were kissed; for they were great and noble teachers of truth, and through them all of us came to the way of truth.

34 Now there was a certain woman of the great family of the house of Sallust, and her name was Sophia. She entered the city of Rome with her three daughters, fair virgins, and they hoped to receive the seal of Christ our Redeemer. And her daughters had grown up in wisdom and the Grace of God. Now their mother greatly rejoiced and praised God, because the wisdom of God was found in the mind of her daughters: and she prayed the Lord to send help to his handmaids. And since these virgins were strong in the fear of God, and continued in fasting and prayer and vigils, they were acknowledged in the mind of every man; and in the years of youth they exhibited the conduct of martyrs and of apostles. 35 They went, therefore, according to their custom, on the first day of the week to pray in the house of God. And suddenly Satan moved the heart of Antiochus, one of the heads of the city, and he stood before Herodianus the king, and said to him, 'A certain woman and her three daughters, who came we know not whence, teach the women every day that they should worship one God and his Son Jesus Christ, and we are ourselves become strangers to our wives, for they do not come to meat, nor to drink, nor do they remove from these virgins, and so are they alienated (?) that even the praise of the gods is blotted out of the land.' And when Herodian the king heard this, he sent guards (?) after them, who took them and brought them to the palace of the king. And the believing virgins of Christ, with their mother, came with joy, and took each other by the hand, and when they arrived at the door of the king's palace, there were crosses imprinted on all their breasts. Now the virgins were fair, so that none of the spectators could look at their faces except as at the sun's rays, which are seen afar off and in a glass. The grace of God, moreover, was shed upon these virgins."

36 Their examination and martyrdom follows, and the story ends with the succeeding manifest imitation of the account of the death of Herod, given by Josephus. "Now Herodian, the wicked king, died of many torments, for his bowels fell in the house (?), his flesh perished from his bones, his teeth dropped from his jaws, his arms were severed from his shoulders, the filth came from his mouth, everything in his whole body corrupted, and he cried with a loud voice, and said, 'Lord God, who didst help the three virgin sisters and their mother, take my soul from me, for I know that what I endure is because of these three souls.' And when he had said this, he shrieked with a loud voice, and was rent in twain, and his flesh was scattered about, and his bones were not found: And all this happened unto him by prophecy." 37 End of the martyrdom of the three noble virgins and their mother, the faithful Sophia. Memorials of Sharbel, who had been a priest of idols, and was converted to the profession of Christianity in Christ. "In the 15th year of the Emperor Trajan Caesar, and in the 3rd year of the reign of Abgar, the seventh king, which was the year 419 of the kingdom of Alexander, king of the Greeks, and in the priesthood of Sharbel and of Barsamia, Trajan Caesar commanded the governors of the provinces of his dominions to multiply sacrifices and offerings in all the cities under their jurisdiction. Those who did not sacrifice were to be taken and subjected to scourgings, and tortures, and bitter affliction, and all kinds of torments, and afterwards to suffer capital punishment by the sword. And when the command arrived at the fort (or castle) of Adasa of the Parthians, there was held a great feast, on the eighth of Nisan, and the third day in the week, and the whole city assembled," etc.

38 After a long narrative of what ensued, the following curious statement occurs:---- "And when the executioners had entered the city, the brethren and young man ran and stole the bodies of both of them, and deposited them in the sepulchre of the father of 'Abshalmo, the Bishop, on the 5th of Elul, on a Friday. These memorials were written on paper by me, Marinus and Anatolius, notaries, and put in the archives of the city where the records (chartae) of the kings are laid up. 39 Now this Barsamia, the bishop, was the teacher of Sharbel, the priest. He was in the days of Binus (Fabianus) Bishop of Rome, in whose days all the manhood of Rome was collected together, and they cried to the governor of the city and said to him, "There are many strangers in the city, and they cause the prostration and the burdening of everything. We therefore request thee to order them to depart out of the city. And when he had given orders that they should remove from the city, the strangers assembled, and said to the governor, "We ask of thee, my Lord, also to give orders that the bones of our dead should be taken away with us. And he ordered them to take the bones of the dead and to go forth. And all the strangers gathered together in order to take the bones of Simeon Cephas and of Paul, the apostles; and the men of Rome said unto them, "We make you no grant of the bones of the apostles. And the strangers said to them, "Learn and observe, that Simeon Cephas was of Bethsaida, of Galilee, and Paul the apostle was of Tarsus. a city of Cilicia. And when the men of Rome perceived that the matter was so, permission was accorded. And when they raised them and removed them from their places, in that same hour there was a great earthquake, and the edifices of the city came to fall, and it was near its overthrow.

40 And when the mon of Rome saw, they returned and besought the strangers to remain in the city, and that their bones should be restored to their places. And when the bones of the apostles were returned to their places, there was a calm, and the tremblings ceased, and the winds were still, and theair was clear, and all the city was glad. So when the Jews and the heathens saw this, they ran and fell at the feet of Fabian, the bishop of their city; the Jews crying out, "We confess Christ whom we crucified, that he is the son of the living God, He of whom the prophets spake in their mysteries. And the heathens also cried and said to him, "We renounce images and statues wherein is no profit, and we believe in Jesus the King, the Son of God, who came, and who will come again; and would that there were no other doctrines in Rome or in all Italy! These also denied their doctrine as the heathen (Jews? denied, and confessed the doctrine of the apostles which was preached in the Church.

41 End of the memorials of the famous Sharbel. CONTENTS OF ADD. MS., NO. 14644, FOL. 92 b. and 93 a. We have finished in this writing the histories of select martyrdoms (or testimonies): That of King Abgar, and the doctrine of Addi the apostle, and the Finding of the Cross, and the Finding of the Cross the second time, and the martyrdom of the blessed Cyricus, the Bishop, and the doctrine of Simeon Cephas, and the doctrine of the apostles, the history of Mar Abraham Cydonius, and the triumph of the blessed Mar Sabas (or the old man) Julian, and the martyrdom of Sophia and her three daughters, Pistis, Elpis, and Agape, and the martyrdom of Jacob Maphasco (or the mutilated), and the martyrdom of Sharbel, and the memorials of Mar Cosmas and of Mar Damian, his brother, true physicians (?), and the history of a man of God. They are fourteen in number.

OBSERVATIONS. =======

42 [The figures refer to the number of the Note.] 1. When a volume contains a number of articles, it is customary for the second and subsequent to commence with the word again. It will be observed that the Council of Nicea is called a Synod of 318, although it is subsequently admitted that so many did not subscribe the Acts. The reckoning of the Greeks here alluded to is the well-known era of the Seleucidae commonly regarded as commencing B.C. 311. The Syrian Chronicle from which extracts are given in these pages says that it commenced B.C. 310. It will be noticed that the same reckoning is here called that of the Edessenes, and it is elsewhere termed that of Alexander. The date here assigned to the Council is June 19th, the same as that given by the more ancient document quoted at p. 7. It is well known that the date here assigned to the Council, so far as the day of the month is concerned, agrees with some, and differs from others of the ancient authorities. The statement that the fathers assembled in the first instance at Ancyra of Galatia, appears to rest solely on the authority of this manuscript and the one quoted at p. 7. Supposing it to be true, it seems to intimate that the questions brought before the Nicene Council, had already come before a Synod at Ancyra. That it was the well-known Synod of Ancyra held about A.D. 314, seems very improbable, and we must infer, that the reference is to a Synod of which no other traces have been brought to light, and one which preceded by a very short time, the one held at Nicea.

43 2. The expression "for a Synod to assemble" is in the original literally, "that it should assemble," or "that there should be an assembly. As it regards the genuineness of the letter ascribed to Constantine, a few words may not be out of place. The reviewer of the "Analecta Nicaena" in the Christian Remembrancer, objected to this document, although it has been accepted by the learned Dom Pitra in the Spicilegium Solesmense, and by the writer of the article in Herzog's Real Encyclopadie on the Nicene Council, as well as by others. It is well-known that Eusebius in his life of Constantine, (lib. iii. cap. 6) states that the Emperor summoned the Bishops, or to use his own words, "convoked an oecumenical Synod, summoning the Bishops by respectful letters to make haste from every place. Eusebius goes on to say that the Emperor promised and arranged for the transport of the Bishops, etc. The letter of Constantine is also mentioned by other writers; but as far as I can ascertain, no such document was discovered until I met with a copy in the British Museum. Since then I have found a second, and a third at Paris. The copies differ but very slightly. I have, however, printed here both the one from Paris, and the first I met with in London.

44 And now, to return to the question of genuineness, I will only repeat the statements I made to my reviewer in my reply to his censures:----Allow me to extract from my private notes the heads of argument upon which I relied. Individually some of them may be weak, but taken together I fancy that they will at least prove that I no more write before I think, than before I read. 1. The Letter is not inconsistent with the account given of it by Eusebius. 2. It contains some things which he says were in it, and which it would appear he quoted from it. 3. Its main statements accord with historical facts so far as we can ascertain. 4. It was undeniably written in Greek, as is proved by peculiar Greek idioms which occur in it, and by the statement made at the end of the book, of the contents generally. 5. It was certainly extant in the 5th century, as it must have existed before it was translated (A.D. 501). 6. It concludes with a formula which Constantine employed in like cases. 7. All the documents associated with it are genuine. 8. No motive can be assigned for its forgery. 9. Another copy of it exists with the same title in a separate and most ancient manuscript. 10. Others were more likely to let it fall into oblivion than the Syrians to forge it. 11. A forger would have made it include all that Eusebius says of the summons to the Council. 12.

45 Some of the difficulties suggested by it are a presumption in its favour, because a forger would have avoided anything calculated to provoke enquiry, if not suspicion. So much for its genuineness. But I do not regard the title of this letter as having formed part of the original document, and I suppose this general circular was accompanied by others, varied according to circumstances, and relating to transport, provision, find such details. 46 As this question of a second Synod at Ancyra, out of which the Nicene Council appears to have been developed, is one of historical importance, I will add a few other remarks. In his second apology against the Arians, Athanasius quotes a letter by Julius of Rome in which these words occur, "The Bishops who came together at the great Synod at Nicea (not without the counsel of God), agreed that the business of a former Synod should be tested at another." In reference to which as an "old custom" M. de Broglie, in his L'Eglise et L'Empire Romain, (vol. ii. p. 428), asks whether the writer "refers to a special decree of the Nicene Fathers, which we have lost, or simply to the conduct which they had tacitly authorized by their example in submitting Arius to a new judgment when he had already been condemned at Alexandria?" My own idea is that the allusion may be to the Ancyrene Synod of the Syriac documents. In any case, time will probably show their true meaning.

47 As to whether the Pope must take part in calling a general Council, it will be seen that Constantine's letter makes no allusion to him specifically. He does say, as I understand it, that "the Bishops of Italy and the other countries of Europe are coming," but this gives no more prominence to the Bishop of Rome, than to the Bishop of any other place, and the absence of such distinction will be accounted for by every man in his own way. 3. This expression is not very transparent. The participle signifies to consider, have regard to, and is so used in Rom. iv. 19; Phil. iii. 17, etc. The word rendered "best" usually denotes "excellent, or more excellent;" and the whole clause, as I take it, means that each of the Bishops is to have regard to what is good, and devise what shall be profitable. 4. Doubtless the names were appended to the original document, but they are omitted in the Paris copy.

48 5. The decisions contained in the preceding extracts are partly contained in the Spicilegium Solesmense, in Coptic (vol. i.) The last of them relating to the Passover or Easter has been also recently printed in the fourth volume of the same work. I printed an account of this Paris fragment with some extracts in the Journal of Sacred, Literature, for January, 1860, in which I remarked as follows:----It serves to confirm some, and to throw fresh light upon others, of the notices of this celebrated and venerable assembly. True, it gives us few new facts and raises one or two difficult ques tions; but it is of importance on several accounts. In the first place it is, as we before said, a consecutive narrative, in which the various decisions of the Council seem to follow each other in the order in which they were adopted. Supposing this to be the case, we have here the nearest approach to a Libellus Synodicus, or minutes of the Council, which, so far as we know, has yet been discovered. A curious question suggested by the document used for the Analecta Nicaena is here again raised, namely, what can be meant by the Bishops being first assembled at Ancyra, and summoned thence to Nicea by the letter of Constantine? Are these the only existing traces of an unrecorded Synod at Ancyra? We must leave to others the resolution of this difficulty. It would appear, moreover, that the attendant Bishops twice subscribed, once to the Confession of Faith, and once to the decree concerning the observance of Easter. The account given of the absence of the names of so many of the western Bishops is worthy of notice, although not absolutely new. On several important points, as to the date of the Council, the number of the canons, etc., the document agrees with the best attested records.

49 6. The Ancyrene list here given varies considerably from that given below from the older manuscript. 7. "God keep you, my beloved brethren," appears to have been the usual formula with which Constantine concluded his epistles. 8. Corduba was in Spain and not in Italy, a pardonable error of the scribe. The cities and towns were not always in the provinces to which they were assigned. The Syrian names of places are often written in imitation of the Greek genitive case. As far as I could I have written them in the nominative. 9. Tauthatis may be for Tauthas or Tauthis. I have been unable to identify it. 10. Teuchilibya probably for Teuchira of Libya. Except it be Tauche, and Libya then belongs to the following line. 11. Sebaste, Sebastena, and Samaria, all appear to be the same, in which case we have three Bishops for one city, 12. Alaso, i.e. Alasea, Lazo, or Lasa, called Callirhoe by the Greeks. Jerome places it on the border of the Canaanites towards Sidon.

50 13. Aresthan, now Restan or Rostan; the Greek Arethusa on the Orontes. 14. Harba-Kedem. Not identified. See Robinson's Palestine, i. 134. 15. Esbonta, Heshbon. A Greek plural form. 16. Ethilhas of Edessa or Urhi. Socrates (i. 6) cites Alexander of Alexandria calling Ethilhas one of the Arian apostates. 17. Some of the original works of Jacob appear to be now in the British Museum, in Syriac. 18. John, as a Persian bishop, could be scarcely under the jurisdiction of the Roman See. 19. Doron, or perhaps Rhodon, as in the Latin. 20. Aristacius or Aristaces is said by the Armenians to have been the son of Gregory the Illuminator, the apostle of Armenia. 21. Marcellus of Ancyra. The Latin lists give Macarius and Pancarius, but the Greek agrees with the Syriac. 22. Eudion, or perhaps Orion, as in the Greek, etc. 23. Julium or Julia. The Greek has Marianus of Troas. Did the Romans call Troas, Julia, to distinguish it from Ilium?

51 24. Standum has not been identified. 25. Verabon and the Greek Syarma are alike obscure. 26. The Parochia of Isauropolis. Strabo (568) alludes to old and new Isauropolis. Which was the Parochia? I suppose the new city. 27. Trobon may be Ternobus or Trinabus in Moesia. The Greek omits the name. 28. Divio, i.e. Dijon. I am not sure of this, and the Greek does not assist me. 29. Female visitors. The Syriac is one word, and merely denotes persons staying or lodging in the house. 30. Offering, i.e. the Eucharist. I have sometimes so translated the word, but the Syrians said "offering." 31. An election common to all, means an open or public election. 32. The penitent was permitted to attend at the Eucharistic service, but not to partake of the elements. 33. Girdles represented military service, and were laid aside by those who left that service. 34. Ministry here seems to include all kinds of service in the church, whether of those who were ordained or of those who were not.

52 35. This Greek list will help to explain and confirm the Syriac, which it more closely resembles than any other. 36. The second and third Egyptian names are written as here printed, without distinguishing the person from the place. 37. Tauché, or Tauche of Lower Libya. The numerals are not in the Greek. 38. Hidron-Caesarea, i.e. Hieron or Hiero-Caesarea. 39. Barsos, or Barsos of Baeotia. (See note 37). 40. Becon and Ionocentus. I have followed the uncouth spelling of many of the Coptic names. 41. Two. The Coptic text says three, but only gives two. 42. The following extract is given mainly because of its interest to the student of ancient geography, although it is interesting for other reasons. The allusions to the lists in Mansi's great work will show that we have here many new readings, and it deserves attention as the most ancient catalogue of this council extant. It will be observed that both here and at page 7 we have the date given according to the reckoning of the Antiochians, and as that era commenced B.C. 48, the Council of Constantinople is correctly placed in A.D. 381. In the following list, the words in brackets, without references to Mansi, usually consist of my own inquiries and suggestions. It will be observed that the Syriac list often gives the Oriental names of places, but not always. Thus we have Beishan, Accho, Haleb, Hamath, and Shizar, for Scythopolis, Ptolemais, Chalybon, Epipbaneia, and Larissa. But we also have Diospolis, etc., in the Greek forms. Some of the places I have failed to identify, and the discussion of them here would occupy too much space.

53 43. I find that the preceding confession is already known. The three lists which follow differ in several respects from other extant copies. In the first, Loliopolis is an error for Juliopolis. 44. The Laodicean list is otherwise unknown, but is unhappily imperfect. The Paris MS. already quoted embodies most of it, however, in the list for Antioch, which I here give as I there find it. Taracondimantus. Bassus. Eustathius. Musaeus (Moses?) Manicius. Macedonius. Agapius. Theodorus. Theodosius. Theodotus. Alphaeus. Agapius. Archelaus. Petrus. Eusebius. Anatolius. Jacob. Conon. Narcissus. Antiochus. Paulus. Siricius. Alexander. Mucianus. Patricius. Etherius. Petrus. Magnus. From the provinces. Of Upper Syria. Of Phoenicia. Of Palestine. Of Mesopotamia. Of Arabia. Of Cilicia. Of Isauria. The repetition of names in this list is sufficient to prove it compounded of two or more lists. The presence of Jacob of Nisibis, at Laodicea, shows that the council was held prior to 348-9, when he died, if we may rely upon the Syriac Chronicle, from which I print some extracts.

54 45. These extracts are written in a very obscure style, and are evidently taken from some apology or defence of Christianity, the writer of which embodied them in his treatise. What apology it was I cannot say. Neither have I traced the extracts to their sources. Indeed some of the names of the authors are quite unknown to me. 46. This inscription seems quite out of place, but I give it as it stands. 47. Respecting the passage from Diocles, I made the following remark in the article of the Journal of Sacred Literature already referred to:----"At pp. 201----205 of his work, Dr. de Lagarde publishes an extract from a certain Diocles, respecting whom he gives no further information. This Diocles appears to have been Diocles of Peparethus, an ancient Greek historian, to whom, according to Plutarch in his life of Romulus, Fabius Pictor was largely indebted, and who was the first historian of the foundation of the Roman state. The only other reference to Diocles which we remember is in Festus Pompeius. The substance of what is given as from Diocles, may be found in the Paschal Chronicle, the Chronicle of John Malela and others, who will be found mentioned in the edition of the Chronicon Paschale, published at Paris in 1698, at p. 503, note 1. As it appears in the Analecta Syrica the passage is imperfect, and in some places very obscure."

55 48. These extracts from Ignatius have been overlooked by the learned Canon Cureton in his Corpus Ignatianum. In the article quoted in the preceding note I made some observations upon them, which I will here repeat, as they sufficiently describe their character:----" They are taken from a volume of Extracts from the Fathers on sundry points of Christian Doctrine. Some of them are already known, and the whole appears to be interspersed with the observations of the compiler. The passages are five in number, three of them being already known, and two new. 1. A short extract from the epistle to the Trallians, section the 5th. 2. One from the epistle to the Magnesians, section the 8th. 8. Another from the same epistle, section the 9th. 4. This we have been unable to trace, but it relates to the statements contained in 1 Peter, iv. 6. 5. This is described as from an epistle to Anastasia, a deaconness. Doubtless some spurious Ignatian document, of which this is the only trace which has been discovered. We think it best to give this passage as it stands in the Syriac, in order that our leaders may judge for themselves."

56 As to the Anastasian fragment, I observed:----Probably no one will plead for the genuineness of this passage, and for ought we know it may be found elsewhere under some other name than that of Ignatius; but it cannot be denied that it is deserving of attention both on its own account, and for the honourable name it bears. Who Anastasia was is of course unknown. The form of the name, taken in connexion with the subject of the quotation, would suggest the possibility that it is the invention of the writer. This, however, is not conclusive, because the name is one which occurs in ancient church history. It is moreover a curious fact that Suidas records a correspondence between Chrysogonus a confessor, and Anastasia a martyr, of the fourth century. This correspondence consists of four letters, of which the first and third are ascribed to Anastasia, and the second and fourth to Chrysogonus; but they contain nothing like the passage given above.

57 49. The signs of the Zodiac here given as according to Bardesanes, are probably the same as were current among the Chaldean philosophers, and in Assyria in the second century. 50. This extract is curious for two reasons. It professes to explain the peculiar doctrine of the Nicolaitans, who, it will be remarked are usually charged with immorality of which nothing is said here. It also explains the much debated clause on the statue of Hippolytus, in which allusion is made to a work of his to Severina. This extract enables us to say that Severina was the mother of Severus, and that she not only listened to the teaching of Origen, but of Hippolytus. Whether Mammea was a Christian, may be considered as probable, but is still uncertain. 51. Clemens Romanus is not often quoted from in the Syrian manuscripts, and the accompanying extracts have eluded the vigilance of the editor of the Corpus Ignatianum.

58 52. This is the only extract from Clemens Alexandrinus I have yet discovered among the Nitrian manuscripts. The circumstance is one for which I cannot account. 53. Origen also, as far as I can ascertain, is represented by a single extract in the Syrian manuscripts. The passage is fanciful and uninstructive, but I give it as nearly as I can. 54. The letter of Dionysius of Alexandria is given, I find, by Eusebius, but I print it for comparison with his copy; and to show the use made of it, I have, as in some other cases, added a portion of the context in which it stands. Dionysius died in or about. A.D. 264. 55. John of Jerusalem, died about A.D. 416. It was in his time that the pretended discovery of St. Stephen's relics took place, as stated in the inscription of the extract. 56. This short sentence from Methodius is merely given because identical with an expression of Tertullian's referred to in the foot note, Methodius is supposed to have died early in the 4th century as a martyr. Fragments of his work in defence of the resurrection are extant.

59 57. Eustathius of Antioch was at the Council of Nicea, and strongly opposed Arius. The extracts are remarkable for saying that Photinus was the same as Murinus. Certainly one is a translation of the other. There is extant a document bearing the name of Murinus of whom nothing is known. Photinus was the contemporary of Eustathius. 58. I have found no such passage in Justin, as the one here fathered upon him. 59. Theodorus is probably a fictitious person, except the name be a mistake for Tiberius, who was at one time believed to have corresponded with Pilate about Jesus Christ. 60. This passage in the original is closely connected with the two preceding, and is well known. 61. George, it seems, lived in the earlier part of the 8th century, and appears to have been a Bishop among the Arabs. He addresses the treatise from which the extracts are taken, to a friend who resided at Banab or Banabe, which was in Mesopotamia, near the Euphrates (see Ptolemy v. 18). This treatise has been printed by Dr. de Lagarde, and is taken from a volume containing more by the same writer (Add. MSS. 12154. See also 12144, 12165). The style is prolix, but the author says some things at least in which the Chronological student will be interested. His notices of "the wise Persian," whom I take to be Jacob of Nisibis, are by no means unimportant; and his account of Gregory the Armenian is positively valuable, so absolutely have his followers encumbered his history with fables. I have merely given the headings of the last four chapters. For the Mar Jacob alluded to on p. 67, see also p. 83.

60 62. The manuscript from which these items are taken is of the 8th century. It contains much that is in Eusebius, but also many things neither in his Chronicle nor in any other with which I am acquainted. In the quotations I have followed the spelling of the original as to proper names generally. It would require a commentary to explain and illustrate all the peculiarities and difficulties of this curious document. The chronology is of course the one which dates from B.C. 311, or, as the writer says 310 before Christ. To facilitate the use of it, I will first give the Syriac names of the months, which have the same number of days as the Roman. January....Canon the latter. February.Shebat. March… Adar. April…Nisan. May…Eyar. June…Haziran. JuIy…Tammuz. August....Ab. September.Elul. October …Tishri the former. November.Tishri the latter. December...Canon the former. According to the Syrians the year commences with Tishri the former, or October.

61 In the miscellaneous items, from p. 75 to 88, there are inaccurate calculations, and other errors and obscurities, but some of these are of small importance. Belus is regarded as the first king of Assyria and Sardanapalus as the last. To this latter a place is assigned at least 820 years B.C., and Abraham is made contemporary with Ninus. It will be observed that under the head of Kings of Babel, we commence with Pul and Adrashach; who this Adrashach was is not clear, but he and Pul are the first of five Assyrians, followed by four Chaldeans, a Mede, and Darius, son of Shurus (?) The first year of the 50th Olympiad was 580 B.C., and the second year of the 47th was 591. The list of Persian kings from Cambyses to Alexander is curious, but somewhat incorrect. Titicnus (i.e. Artabanus, I suppose), is put down for seven months, and the actual sum of years is then 236 and 11 months. Arisolthus should be Darius Kothus; Artaxerxes Ochus is transformed into Artachshesheth Uchomo, or the Black; Perses takes the place of Arses; and Darius Codomanus is termed the son of Ershach. The reference to the Olympiads is also wrong.

62 In the next list, we find Arnoba for Zenobia, and the sum of the years is 274 and six months, although we require as many as are stated, neither is the order of the monarchs always the same as we find elsewhere. The list of Syrian kings also requires examination. It will be seen (p. 77) that Judith is regarded as having lived under Cambyses, here identified with the Nebuchadnezzar of that book. Without tracing all the details, I will refer to a few. Cecrops found out the name of Dios (Zeus), merely invented it, according to the well-known fable. Some of the Greek classical names are considerably altered, as Camus for Cadmus, and Bedlus for Belus. The reference to Sihon as a king of the Arabians instead of the Amorites is curious, but some of the details in this account are obscure. At p. 81, the Alexandrian era is made to commence B.C. 309, although 310 is elsewhere given, and 311 generally assumed as the correct reckoning. The Archives of Edessa, here alluded to, were very famous; but, if we may judge from the extracts stamped with their authority, not always to be trusted. We here get an intimation that Carus (i.e. Cres) and Belus were the sons of Inachus. The Tripolis erected by Xanthus is the Triopa Lesbum of Eusebius. For Carmanus, on p. 82, I should read Cadmanus or Cadmus.

63 At p. 83, Chosroes is regularly termed Chosrun in the MS. Cabas is the Greek Cabades. There are some dates here which require a word of explanation. Thus the year 848, the 9th of Shebat, the third, should be A.D. 537, February 9, Indiction the third. There is, however, an error, either in the year 848, for 837, or in the Indiction. The next instance, AD. 565, July the 22nd, Indiction 13, is correct. On p. 84, the date 802, the 9th, should be the 9th Indiction; 910, the 2nd, should be the 2nd Indiction; 904, the 6th, should be the 6th Indiction; 915, the 7th, should be the 7th Indiction; and 920 should be the 10th Indiction, and not the 10th month. I need scarcely add that the Indictions were periods of fifteen years each, and it will be observed that the word is itself found in the MS. as copied on p. 86. On this page it will be seen that Arabissus has applied to it an epithet which I have written Tripotamus, but I am by no means certain of its true meaning. The chronicler supplies here a record of painful interest. He states that on February 4th, A.D. 634, a battle was fought near Gaza, between the Teian (Arab) followers of Mahomet and the Romans, in which the Saracens were victorious. This would seem to have been the first or nearly the first victory gained by the Mohammedans in Palestine, soon however to be followed by the conquest of the country. The next entry records their invasion and successes in Syria, and with this the series of events terminates. Those which follow appear to be merely omissions from the preceding pages.

64 If the reader will turn back to p. 84, he will find reference to Antiochosrum, for which he may refer to Procopius on the Persian Wars, bk. ii. chap. 14. Mazal Drahraan is in the MSS. written as one word. Hemus may stand for Emesa, but I am not sure that Imma, near Antioch, is not meant. In the year 902 Domitian persecuted, etc., ought of course to be Chosrun. There are a few names of places in the succeeding pages which I have failed to identify; nor do I remember to have met with the name of Zurac, the Persian general referred to on p. 88. In the notice of several Councils there is very little to detain us. Yet I cannot say why Alexandria is called Alpharno (p. 88), and Antioch Ludion (p. 89) except by sheer neglect. Hiba (p.90) is the well known Ibas of Edessa; Aninicus of Saida seems to stand for Arnphilochius of Sida in Pamphylia, rather than for Damian of Sidon, both of whom were at the Council. Eusebius of Dorliaeus is Eusebius of Dorylaeum.

65 The account of Mahomet and his successors is a precious little chapter of history. The name of Mahomet is written both with a final t and a final d as in the text. In the title of this piece a word, which I believe to have been "prophet," has been erased, and has been supplied in brackets. The term Mahagroye occurs elsewhere, as at the close of the Paris MS. from which the first extracts in this volume are taken: "Epistle of the blessed patriarch (Athanasius, A.D. 684) to the effect that a Christian should not eat of the sacrifices of the Mahagroye who now rule." It seems applied to the followers of Mahomet as such, from the same root as Hegira (flight); and I understand it to mean "fugitives" or "wanderers." The period included in this table is 104 years, one month (not five months), and two days. 66 The short extracts from two martyrologies are specimens of a large class. It will be seen that they are like all legends of a similar character. Yet there is one in the volume from which I have taken these (a MS. of the sixth century) of extreme interest. I may refer to the journal and article mentioned at p. 93, for a notice of it, and here I will only say that I speak of the acts of Addi, and that I concluded the article in question with this note. After referring to Eusebius, History lib. i. 12, and ii. 1, I remark: ----"On examining those portions of Eusebius which are here referred to, several curious facts are at once elicited by comparing them with the fragments before us. In the first place, both relate to the same series of events, of which the former part is related by Eusebius, and the latter by the Syriac fragment. Secondly, both profess to emanate from the public archives of Edessa. Thirdly, both Eusebius and the Syriac speak of a certain Abdos, son of Abdos (Abdu bar Abdu). Fourthly, both of them speak of the preaching and miracles of the evangelist, and of his success. All these (and others might be pointed out) suggest that we have here a portion of the very document from which Eusebius derived his information. This appears to be an almost necessary inference; but on this very account it encourages the suspicion that the statements made by Eusebius are not all true.

67 He found them in his record, and supposed them to be of some antiquity; but if he had read on to the end, or reflected, he would have seen that the composition was quite a recent one. Mention is made in it of Zephyrinus of Rome, who died about A.D. 202, and of Serapion of Antioch, who lived till after A.D. 210. Besides, it is added that the account was written after all the events it records----that is, of course, after the last of them. It therefore would seem, to be most probable, and almost certain, that the document was composed at or about the middle of the third century. If this be the case, Eusebius's authentic contemporary narrative was not written at Edessa till at most three-quarters of a century before the date at which his own work ends. The whole question is curious, and by no means without interest and importance, especially if it appear that we have here stumbled upon one of the original sources of a remarkable chapter in the Father of Ecclesiastical History. The Greek and Latin writers after Eusebius, who refer to the subject, need not be considered, as they merely borrow from him."