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THE

ETHIOPIC DIDASCALIA;
OR,

THE ETHIOPIC VERSION

THE APOSTOLICAL CONSTITUTIONS,

RECEIVED IN

THE CHURCH OF ABYSSINIA.

WITH AN ENGLISH TRANSLATION.

EDITED AND TRANSLATED

BY THOMAS PELL PLATT,

Esq., F.A.S.

LATE FELLOW OF TRINITY COLLEGE, CAMBRIDGE.

LONDON:
PUBLISHED FOR THE ORIENTAL TRANSLATION FUND OF GREAT-BRITAIN AND IRELAND,
BY RICHARD BENTLEY, NEW BURLINGTON STREET.
M.DCCC.XXXIV.

i>KINTl!:D

BV

K.

WATTS, CKOWN COURT, TEMPLE BAK.

PREFACE.

The

ancient language of Abyssinia,

commonly

called Ethiopic,

was but very

imperfectly

known

in

Europe before the publication of the Grammar and

Lexicon of Ludolf.

This very learned, industrious, and accurate writer was Aulic

Counsellor at the Court of the

Duke

of Saxe Gotha, from about 1652 to 1678,

and afterwards
History in that
all

his Resident at Frankfort,

city.

and President of the Academy of

His works, which are the great source of information on

subjects relating to the Ancient

Language and the Literary and

:

Ecclesiastical

History of Abyssinia, are as follows

1.

Jobi Ludolfi Lexicon ^thiopico-Latinum,

Ch-ammatica iEthiopica

fol.

Francof. ad
ibid

Moenum, 1699.
1702.
1701. 1681.

2.
3. 4.
5.

....

fol.

Psalterium Davidis iEthiopice et Latine, curS J. Lndolfi,

4to.

ibid.

Jobi Ludolii Historia ^thiopica

fol.

ibid
fol.

Jobi Ludolfi ad suam Historian! jEthiopicam Commentarins,

first

ibid.

1691.

The Grammar and Lexicon were

published in 1661; but these were

nothing more than rough sketches of the

much
702.

enlarged and complete works

above mentioned, published in 1699 and

The

Ethiopic part of Castell's

Polyglott Lexicon seems to have been chiefly composed from the

the
first

MS. copy

of

was put to press*. In one of the works above enumerated, the " Commentarius ad Historiam iEthiopicam," Ludolf has reprinted " The Confession of Faith of Claudius
edition of

Ludolf's Lexicon before

it

King of Ethiopia f ," which had already been published with the
his

First Edition of

Grammar and
it
:

Lexicon.
is

In this Confession, Claudius, speaking of the Sab:

bath, says, that

njK..^fl'1'A.P

observed in Ethiopia, nYlon

Ymvii ?tn*Cl ihTCPt

"According as our Fathers the Apostles have commanded us

in
in

the Didascalia."
Hi.st.

On which passage,
:)

Ludolf has the following Note

(Comm.

Mth.

p. 2.39

* Sec the Prefaces to the

two editions of Ludolfs lipxicon: and

Castell,

Lexicon Heptaglott.

col.

853.

t Claudius reigned from 1540 to 1559.


ii

PREFACE.
"

Jffl^AJP
Revera
Quisnam

Arab. *Aix'

^_s\

'^.>LAM,is\'i

Didascalia, sive Doctrina, a Gi-ajco A<5acr-

Ka\i'a.

liboUiis est ita diiitus, Ajjostolis adscriptus, qui et

apud Coptitas
ecclusia;

rei)eritur,

et tertius est in CoUectione Canouuin.

Graecae.
sit,

Ignotus hucusque

fiiit

Roniana- atque
et

plane Imcrlum

est, ait

Beveregius in Annot ad Prooemia

vidit.

Paraphr.
est,

Europa nondum ilium quibus .^thiopes ilium acceperunt. Triginta oeto Canones Lib. iii. c. 4. cum lectoribus communicabimus."
Arab. ConcNicaen,
p. 211.

Coptitis
continet,

tantum notus

quorum

capita infra

In the passage here referred to (Lib.

iii.

c. 4.),

a Table of the Canons of the

is

Didascalia, or rather, of the Titles of its Sections,

given, a copy of which

is

subjoined to this Preface.

This Table was taken by Ludolf from a work of

Wansleb's, which I have never seen, entitled " Histoire de I'EgHse d'Alexandrie."

Such

is all

the information that Ludolf was able to give respecting the Ethiopic
little

Didascalia ; and later writers appear to have added

or nothing to what he

has stated.

A few

years after the publication of Ludolf's works, the Didascaha

became a

subject of controversy between two celebrated

men

of that time; the learned

Dr. Grabe, and William Whiston.

It is well

known, that there

and

is

a Treatise containing various Rules of Chris-

tian Doctrine

Discipline, called.

The

Apostolical Constitutions

which was

originally attributed to

Clemens Romanus, and supposed to have been comIt

piled

by him from the Instructions of the Apostles.

has long however

been considered as the production of a much

later age,

and not of higher

In the edition of

antiquity than the fourth, or, at any rate, the third century.

the Councils published by

editors prefix to these

Labbe and Cossart

(fol.

Paris, 1671), the learned

Constitutions the following

Note on the date of their

composition
"

Sane ut Clementis Romani fojtum non

floruerit,

esse,

ita

etiam erudito scriptori, qui

illust.

saltem seculo

vindicandum, omnibus hodie persuasum esse video, inguit

p. 393.

de

Marca, Concordire

lib. iii. 2.

cum

in

illo

commentario antiquae

disciplinse satis

expressa vestigia supersint.

An

vero eaedem sint

cum

illis

quarum Epiphanius meminit

adversus hasresim Audianorum uberius alias disputabitur.

Interim lege Petavium in notis

ad Epiphan.

et

tom. XL dogm. tlieologicorum, Bellarminuin de script, eccl. v. Clemens,

ep. Aurel. lib.
I.

Gabrielem Albaspineum
S.

observationum, cap. 13. Certe

si quis

&c.,

qui

Clementi abjudicant."

In a later edition of the Councils, edited by Mansi, (Florent. 1759)

it is

argued,

chieHy from points of internal evidence, that the true date of the Constitutions
is

about the beginning of the fourth century

probably between the Council of

lUiberis a. d. 309,

and that of Nice,

a.d. 325.

PREFACE.

; ;

iii

But

to return to

Grabe and Whiston.

Wliiston had set forth and strongly

maintained an opinion that the

Apostles,

Constitutions were a

genuine work of the

and of as much authority as any of the Books of the

in the early

New Testament

and moreover that there existed

lost, called.

Ages of the Church a book now

The Doctrine of the

Apostles, which was an

Epitome of part of the

Constitutions,

and of equal authority with the Constitutions themselves.

all
it

He

conceived that the Didascalia of the Eastern Churches would in

be^

probability

found to be a Translation of

this Apostolic Doctrine,

it

and that

was there-

fore highly important that a

copy of

should be obtained and pubhshed.

title

And

of the Versions received in the several Churches under the

of Didascalia,

he considered that the Ethiopic was probably one of the most ancient and
authentic.
in the

There were at the time two Arabic Manuscripts of the Didascalia

Bodleian Library at Oxford.

These Dr. Grabe undertook to examine

for

satisfaction

on

this point, so far at least as the

Arabic copies were concerned

his researches.
it,

and

in

an Essay on the two MSS.,he communicated the result of

In giving an account of the Contents of his work, in the Introduction to

he

thus sums up the .points which he considered that his examination had clearly
established

"
five

First

I will

make
is

it

plainly appear, that this ArabicJe Doctrine, except the Preface, and

or six Leaves,
first five

not an Extract from the Six Books of the CTrwienfme Constitutions, but

the very

entire

came
it

to

be

left out, I shall

Books of them, and Part of the Sixth (which by what accident it also give an account of;) and that therefore M.v.Whist(m has
;

been greatly mistaken in esteeming

the order of
"

it

as a lost Book,

and made a vain promise to publish

it is

as such, together with the said Constitutions,

when

the very

same with

these, altho'

some Parts be transposed.

Secondly

I shall

shew, that this Arabick Doctrine

is

not the same with that ancient

Book,

call'd the

Doctrine of the Apostles ; but that, altho' the latter has been the Foun-

dation of the former, yet it has been so

much

alter'd,

and so

many Things have been added

to

it,

as have

made

it

a quite different and a

much

larger Book.

" TiiiuDLY
it is

I will

prove, from the very Preface of this

Book and the

a Sacred
edit. 8vo.

last Chapters, that

not an Apostolical Writing, and ought not to be

call'd

Book of the

New
12.

Testament, nor to be publish'd as such."

Grabe's Essay, 2d

Lond. 1712.

p. 1 1,

Tills

Essay called forth a publicntion from

^^'histon, entitled

" Remarks on
Lond.

Dr. Grabe's Essay

1711).

upon Two Arabic MSS. of the

liodk'ian Library" (8vo.

As

this

book gives a
it

detailed account of the origin of the controversy

and

tlie

points

upon which

turned, and exhibits vor}' dearly the views which

iv

i'iu;rACE.
entertiiiiR'd
ol'

Whiston

the importance of procuring a copy of

it

tlie

Tkhioijic

Text of the Didascaha, some Extracts from

are here subjoined.

The work
" Before I

begins tlius
Di-. (Irubc's

^aw

Kssay,

my

Thoughts were these

" PROPOSITION.
"

that
the

Thai Doctrine of the Apostles which the Churches of Ethiopia and Egypt receivd, and we have in Arahick at Oxford, so far as it is the same, is Genuine, and a sacred Booh of
Testament.

New

I mean

this in case these copies

of the former were not an Athanasian

Abridgment of the Genuine Book only.

"
"
I.

The reasons are

tliese

This

Book has no other Competitor

full
all

in all Antiquity

ought not to be disputed without

and
'tis

evidence to the contrary.

and therefore, its Pretentions We have already shew'd,

own'd by

the Learned, that there was in the Fourth and Fifth Centuries a
stil'd

sacred
stles.

Book

of our Religion,

the AiSa^^ twi' 'Attoo-toAwi/,

The Doctrine of

the

Apo-

We also find

by

tlie

Etliiopick Records, that those Churches, together with those of

Egypt, or the Copti, have ever had a AtSaa-KaKia or Doctrine, ascrib'd to the Apostles, and

Nay, Pf^anslebius had the book itself in the Ethiopic Language and from him Ludolphus has given us the Contents of it, as I have set them down elsewhere. At the same time we know of no other book that can so much as pretend to be the same in all Antiquity besides. This therefore having so strong a claim, and having no other Book than can set up any opposite claim, ought to be allow'd to be the same, till some other appear. I mean this in case there be not very convincing Evidence to the contrary. If I know there was a genuine Epistle of Clement to the Corinthians, and find in the Alexandrian MSS. a Book with that very Title, and find no other Book with that Title in the World, I readily suppose it the very same genuine Epistle, till mighty Arguments are produe'd to the contrary. The application is easy."
ever received by them as Genuine.
;

The next Extract

exhibits

more

directly the importance attributed to the

Ethiopic Text of the Didascalia, in reference to this controversy

we have the Ethiopick or Coptick Copy of this Book published, it will be very hard to determine how far that Arabick Version we have at Oxford is genuine, and how far altered or enlarged. Nay, till we have the Original
" Scholium.
till

We must here note, that

be easy to
;

Greek

it

will not

satisfy ourselves intirely in this matter.

So far seems

plain,

and tliat this Book, in the main, includes that original Doctrine was extracted from tlie Constitutions in the first Century. But because this Arabick Version must be very late in comparison of the Ethiopick and Coptick
that the Preface is genuine

of the Apostles, wliich

seems to be considerably larger than the Original Ductrine of the Apostles, at least, than the Ethiopick and Coptick Versions because it appears not as any Epitome or Abridgment, as the other do, but
after the Constitutions themselves

and long

were publick

because

it

indeed contains about half the former Six Books of the Constitutions themselves
it

because

has a long additional spurious Chapter at the end, no

way

derived from the original

PREFACE.
Constitutions, nor appearing in the other Editions
;

V
and because there were so

many

other

Extracts and Branches of these Constitutions extant by themselves in those later Ages,

must have been made, this Edition can hardly claim to be the uncorrupt exact Doctrine of the Apostles, nor the same with that common to the Ethiopick and Coptick Churches, but some other Work thereto relating. If I might guess, till we
the Arabick Version

when

have testimonies

to supersede guessing, I should think

it

a transcript of those parts of the

Constitutions at large, of which the Original Doctrine of the Apostlen

was a short Extract

or Epitome, and no other. Not to say that 'tis not impossible tliat it may be that Extract from the Clementines spoken of by the Author of the Synopsis Sacra Scriptures, in the words elsewhere set down KKrifiEvrta' i^ wv neraippaa-dtja-av iKTiEyivra ra dJ^diffTEpa koi
:

SeoTrvevcrra.

Unless the larger spurious Ethiopick Constitutions themselves, of which in

to.

my

Essay on the Constitutions, be therein referred

When we

have the Ethiopick or

I

Coptick Edition of this Doctrine of the Apostles intirely published, which

hope

will be

done ere long by some learned Person who

opportunity of perusing
"
it,

is

skilled in those

Languages, and has the

we

shall

be better able to clear

this matter.

As

for the Objections that are

;

made by Dr. Grabe

in his late Book, they chiefly

concern that Arabick Edition only

pp. 12

and so are generally of no force against the other."

14.

One more
"

passage only from Whiston shall be given.

It is

as follows

But now having dcme with ray Observations, I shall proceed to my History, or such a clear and honest Account of my Procedure about these MSS. as may free me in good measure from the Imputation of Rashness, at least of such Rashness that can hardly be paral-

leVd and other the like severe Reflections which the Doctor makes upon
duct.
I shall

me and my Conit

here only give a true Account of

to

my

Procedure

.and
all

then leave

to the im-

partial

Reader

judge how far

have been too rash, or at

culpable in this matter.

I

When I was

examining the Authentickness of the Constitutions themselves,

and the Antients did hardly ever mention them

perceived, that

tho' Eusebius

in express
;

Terms, among
according to
;

the Catalogues of Sacred Books, either undoubted, doubtful, or spurious

those strict Rules of Secrecy

which they then thought themselves under about them

knowledge
of,

yet

did they not only discover the exactest

and greatest Veneration for them

on other Occasions, but did expressly name a

Apostles,

paralk'l

Book

call'd the

Doctrine of the

contained;

which seems plainly to have been an Extract out of the former Six Books, therein with these Differences only, that the Constitution Word for Doctrine was

me then of no very great consemind that tlie former contain'd many quence tho' I now own myself of another Doctrines and Accounts usually then conceal'd from the Catochumens, while the latter
AiSaa-Kahia, and the other AtSax^, which yet seemed to
;
;

was particularly

fitted for their

I

use

and that the former appeared to be a much larger

Book than the

Doctrine

latter.

found also that the Ethiopick and Coptick Churches had such a
call'd AiSaa-KaTiJa,

Sacred

and not AiSaxv< wliich they own'd for and that yet the Ethiopians had admitted no Books, from the Greeks since the

among

them, only

Fourth General Council, in the middle of the Fifth Century or since the Ages when we have the cei-tain Accounts of such a Sacred Hook among Christians. So that it seem'd highly probable that the Ethiopick and Coptick AiSa<TKa\ia niiglit ho the genuine Doctrine
;

; ;

vi

JMIEFACE.
I

of the Apostles.

had by me, from Ludolphus and fVanslebius, the Contents of

all

the

Ethiopick Chapters or Canons, into which that Book was by

them

divided, in

Number

38

enough answer the ancient Descriptions and Cita1 perceived it was a Methodical Extract, or rather two or tions from the true Book. three distinct Methodical Extracts join'd together, from the former Six Books of the When 1 came to Constitutions, and ending with the last Chapter of the Sixth Book. Oxford about Michaelmas last, to my great joy and surprize, I found two copies of the like Arabick AtSaaKuKia or Doctrine, ascrib'd to the Apostles or of that very Book so far as
and found reason
to think
it

mifi;ht well

then appeared

as having a particular Preface in the

Name
;

of the Twelve Apostles, which

expressly belong'd to that true Doctrine of the Apostles, as distinguish'd from the Catholick
Doctrine, or

former Six Books of the Constitutions

;

its

contents were almost the very

same with those of the Ethiopick Copy

quotes from a certain Little

the
;

Number of the Chapters

to the Apostles
;

but one more

it

was

generally taken out of the Constitutions

and had a Passage not unlike that which Origen

as

Book belonging
tho'

had the Constitutions

themselves the same

the

And

we

could not readily find that other Quotation

Works of Cyprian, yet was 1 not sure but it whether that Citation was not made from another spurious Book of the like Title, mention'd by Dr. Grabe. Only I was a little surpriz'd to find it such an Extract as
might be there
;

nay

did not

among know

generally agreed verbatim with the parallel parts of the Constitutions, tho' often in a
different

Order; and that

it

was so much larger than

expected:

Yet

in a case of

this nature, I could not think

such Difficulties equivalent to the foregoing Arguments

especially to the express Affirmation of the Preface prefix'd thereto.

Upon

the whole, I
this late

concluded that what Dislocations, Additions, Interpolations, or Alterations soever

Arabick Copy might have, yet that

Apostles
;

it

must probably preserve the antient Doctrine of

as appears above)

the

(as not then

it

dreaming of Athanasian Deceit or Forgery in the case ;

tho' I

did suspect

before

saw the Drs. Book,

if

and

till

we

could procm*e an

Ethiopick, Coptick, or Syriack,

not a Greek Copy, must be highly worthy of the public

to the present Copies of the

View

and

at the least,

would give great Light and Attestation

Constitutions themselves.

My

affairs in

London, and the approach of our Cambridge Term,

hindring

my

longer stay at that time at Oxford, I had not Opportunity to desire Mr.

Ockley to go over any great part of the

Translation of

it

to

him before

Book with me then but only recommended the came away and so I defer'd the exact Examination of
;

my own distinct Opinion about it, till I should receive that TranslaAnd had not Mr. Ockley h private Affairs hindred him, I had long since had that Translation, and so could have form'd my own Judgment upon it While in the mean time, for
the Book, and the fixing
tion.
:

want of

it,

Treasure

was forc'd to content myself with informing the World in general what a had found as it on all Accounts most certainly is with publishing the genuine
I
;

Preface of the Apostles intire therein contain'd

opic Copy,

which

had before

me

and with using the Contents of the Ethiand which was to be a kind of Standard whereby to
;

judge of

should receive it. Accordingly, till I heard that Dr. Grabe had a Book almost ready to be published against me, I never once fixed or wrote down my own Thoughts distinctly about it as knowing that till I had tliat Translation by
I
;

this

Arabic Edition, when

me, or some particular Account of the Book, I could not do any such thing either to my own or others' Satisfaction. Now this being the Truth of the Case, what mighty Occasion

PREFACE.
tions

vii

was there for Dr. Grabes numerous and pathetieal Exclamations, Admirations, or Imputaupon my Conduct in this matter ? None of which yet shall 1 here return upon him as being very willing to undergo all this, and much more, in case the Churc^i and the Learned will at last hear the Merits of my Cause, and come to fair Enquiry and Examination. But to wave this matter and return: I proceed now to my third and last Head, viz. To express my present Thoughts concerning this Arabick Book and its Preface, since I have had
the happy Opportunity of perusing the Account and the Arguments which Dr. Grabe has

which I shall do under the following Proposition. Desiring the Reader only to Note, that the fourth Argument for the genuineness of the Preface to the Arabick Books, taken from that name of Apostle of Jerusalem instead of Bishop of the
given us about them
;

same, therein suppos'd to be ascribed to James,

is

to

be omitted

as being,

it

seems, the

bare mistake of the

by me in

that case
I

whole which

Arguments are still insisted on more exact Translation of the have now by me, and which I design to give the Reader in my Essay on the
first

Translator

and that

all

the other

as being agreeable to that intire and

Constitutions.

" PROPOSITION.
"

The Preface
;

Apostles

Doctrine of the but the Book itself is a corrupt Edition of the CatholickDoctrine, or former Six Books
to this

Arabick Doctrine

is

the real Pvpfnce to the Original

of the Apostolical Constitutions,

made by

the Athanasians in the

Fourth Century of the Church."

pp.

3541.

In

all this it

does not appear that Whiston had changed his views of the im-

portance and authority of the Ethiopic Didascaha, though he gives up the case
of the Arabic Doctrine
(1711), called
;

but in a work which he published in the same year

(p.

"An

Essay on the Apostolical Constitutions,"* he says

is

549)

that the Ethiopic Didascalia

or a

either the very

same as that Arabic one

at Oxford,

mere abridgment of it.

this I

On

have only to say, that he seems here

at length to

have come to a

right opinion

upon the
;

subject.

We

have

now

the greater part of the Ethiopic

Didascalia before us

and we
is

find that the Proposition, just quoted above, about

:

the Arabic Didascalia,

precisely applicable to the Ethiopic

it

is

precisely

what Whiston, with

had seen
it.

his views,
is

must have

said of the Ethiopic

Text

also, if
;

he he

The work
its

set forth in the

name

of the Twelve Apostles

:

would regard

Preface therefore to be the real and genuine Preface

but the

Book

itself,

so far as

we have

it, is

nothing more nor less than " a corrupt

Edition of the Catholic Doctrine, or former Four Books of the Apostolical

Constitutions."
It results,

however, from what has been here adduced, that no copy of the
;

Ethiopic Didascalia could be obtained at the time of this controversy

*

and what

Formin"- the Third Volume of

his " Primitive riiristiiinity revivM."

viii

PREFACE.
it,

Ludolf had said of the work before

remained equally true

after

it,

" Europa

nondum

ilium vidit."

Manuscripts brought from Abyssinia by Bruce is one thus described in the Printed Catalogue of them, under the head " Biblical MSS."

Among

the

" No.

5.

The Constitutions of the

is

First General Council, which

in cue large

and

beautiful

Canons made by the Church of Abyssinia; contained volume, 13 inches long by 13 in. broad, and 3 in. thick."
Apostles, or a Collection of the

the Statute

Book

of the

Whether

this

be the Didascaha or not,

is

uncertain.

It is

much

to be

regretted that the negotiations which have at different times been entered into
for transferring this valuable Collection of

MSS.

to

some public Repository

where they would be

freely accessible, have hitherto

is

been unsuccessful.
the Journal of the Rev.

The

latest

account that we have of Abyssinia

S. Gobat,

a Missionary sent thither by the

Church -of- England Missionary

It will

Society*.

He

resided

some time

at

Gondar

in 1830.

be found, that in
is

the conversations with Abyssinians which he records, the Didascalia

sionally

occa-

mentioned by them, as a work of authority with their Church.

this

We

proceed to the History of the present edition of

since, the

work

About ten years

Rev.

WiUiam Jowett, formerly Fellow

of St. John's

College, Cambridge,

and then residing at Malta as Representative of the Church-

of-England Missionaiy Society, while on a journey in Palestine, for promoting

the objects of the Society, obtained at Jerusalem several Ethiopic Manuscripts,

which he transmitted to
sented

this country.

The

Society above mentioned pre:

them

to the British

and Foreign Bible Society

in

whose Library, of

which

at that time I

had the charge, they are now deposited.

Two

of

them

were found to contain the entire

liturgical or devotional

New
and

Testament.

The

rest

were chiefly of a

character,

their contents
I

do not seem to possess

title
;

any particular

interest.

But one of them

observed to bear the Greek

A/aray} rm 'Axoa-roXm, written upon one of the blank leaves

at the beginning

and
the

its

Ethiopic

title I
:

found to be t';nC1'

JC.K,fl*AJP

H^aKD- "

From
and on

word K,X.fl*Ay

(Didiskalia)t, I naturally conjectured that this

MS. might
;

contain the Didascalia of Ludolf.

The work was

I

divided into Sections

examining the headings of them,

found them to be in most cases precisely the

* "Journal of a Three Years' Residence in Abyssinia, in Furtherance of the Objects of the Church

Missionary Society.

Uy

the Rev.

Samuel Gobat, one of the Society's Missionaries."

:

8vo. Lond. 1834.

have adopted Ludolf 'a orthography, Jg iJEJ"fllAJP

PREFACE.

ix

same, both in matter and order, with the Canons of the Didascalia as given by

Ludolf from Wansleb.

the Apostles
;

The work purported

as

also to

have been drawn up by

is

to

whom,

we have

seen above, the Didascalia

attributed by

the Abyssinians.

There could be no doubt,

therefore, that this

MS.

contained

the very document of which Ludolf had spoken.

Having already some knowledge of the Ethiopic language,

about the Translation of the
lation

immediately set

MS.

into English
I laid

and when the Oriental Trans-

Committee was estabhshed,

my

Translation before them, together

with the original Ethiopic

MS.

the use of which the Committee of the British

and Foreign Bible Society very

permission to publish
it,

liberally granted to the Oriental

fit
;

Committee, with

if

they should think

to

do

so.

The Committee determined to publish it and the work accordingly now appears. The types from which the Ethiopic Text is printed are the property of
the British and Foreign Bible Society
;

and were cut under the direction of the

Editor of this work, for an impression of the Entire Bible in the Amharic Lan-

guage, the

Modern Vernacular

Dialect of the greater part of Abyssinia.

The

publication of the

work has been much delayed by the researches that

;

have been made for a more perfect copy of the Didascalia

mentioned, the only one that

for the

MS. above
Ludolf's

we

possess,

is

seriously mutilated at the close.

The

first fifteen

Canons are found, in it

at length, precisely according to

;

Table of their

Titles.

Seven others follow

which do not exactly correspond with

their arrangement.

his Table, either in the

words of their Titles or the order of

They
in

seem to comprehend the same subjects as Canons 1 6

Ust.

18,

and 31

36,

Ludolf 's

In the middle of the 35th Canon, or Section, the

MS.

ends,

and our endeavours to procure a more perfect copy have been without success.
have understood that the Ethiopic Didascalia might be probably found at Rome ; and he says (Remarks, p. 8), " I sent to Rome long

Whiston appears

to

since

among other

things to enquire about

it,

but without

effect."

The

Oriental

Translation Committee have done the same thing, with precisely the same result.

What
and

the Didascalia contains has been already stated, both on the Title-page
It is in fact

in the course of this Preface.

a very loose and inaccurate

Translation of the Apostolical Constitutions, the work which has been so often

mentioned above.

The

subjects occur in the

same order

as in the Original,

and the translation of clauses and even of particular words of the Greek Text may be perpetually traced throughout but many additions are made to it, and
;

the omissions are yet

more numerous

and they are often omissions of a kind

that entirely obscure or destroy the sense.

b

The

latter part of

an argument, for

X
instance, will be omitted,

PREFACE,
and then the inference follow:
is

in the

Greek Text,

the whole argument having been stated, the connexion

natural and obvious,

but here of course

it is

entirely obscured.

So

in quoting Texts
it

from Scripture,
relates to the

part of a passage will be given, and the very clause of

which

point in hand, omitted.

To form any
original

conclusions from such a Translation as this, either as to the

reading of any passage in the Greek Constitutions, or as to the Ancient

If

Doctrine and Discipline of the Church, must of course be very hazardous.

it

could be more safely depended upon, some not unimportant deductions might
it.

probably be drawn from

I will
II.

give but one instance.

In the Constitutions, Lib.

cap. 57, at the end, after prescribing a

form of

prayer to be used by the Bishop at the time of celebrating the Sacrament

of the Lord's Supper, the text goes on

Mera
aY/iaros,

Ss

ravra yiveadu

if

dvaia, eotwtoj iravTog tov Kaov, Koi irpocreuyofiivov riavyag, Kai

cruifiaTos

orav avEveydy, fxerdKafjilSavETCi EKOumi rd^ig Kud' kavrrjv tow KvpiuKov

iv ra^ei, fiera a'lSovs

koi tov tiixiov

kcu ar

km

ev\a^tas, f lia(n\eus irpovEfyxpfievot o-w/xan*

(oj apfiol^st
rj

yvvauKE KaTaKEKahvunBvai r^v KE^oKtjv,

TEOrduurav Se at dvpai,
fJ.i]Tis

ywaiKUv

ra^Et, Wjooo-ejoj^eo-floxraf <l>v\aT-

dirta-TOs EiffiKdot,

djUVJjTOf.

facta,,

"Postea vero fiat sacrilicium, cuncto populo stante, et silentio precante, et oblatione quisque ordo seorsum corpus Domini et pretiosum sanguinem sumat, accedentes

ordine

cum pudore et reverentia,

utpote ad corpus regis.

Item mulieres operto

capite, ut
infidelis^

ordinem earum decet, accedant.

aut non baptizatus, ingrediatur."

Januse autem aedis sacrae custodiantar, ne quis

(] ersio Latina TurriankJ

Upon
1578,
.

this passage,

Turrianus the Jesuit, in his edition printed at Antwerp,.

note, turning
it

makes the following

et

against the Protestants

"En

sancta Eucharistia saerificium est secundum Apostolicam doctrinam, et corpus

Domini extra usum

sumptionem

non enim

praecipit haec Apostolica constitutio

sumere

tantum cum reverentia, sed accedere cum reverentia ad sumendum. Quod si reverentia opus sit ad accedendum, accedere autem ad sumendum, non est sumere, igitur ante sumptionem
est reverentia

dignum, quia

est

corpus Domini

et si accessus

pius et laude dignus, cur contra Protestantes ?"

non

erit pia et

laude digna circumgestatio

cum reverentia est cum reverentia,

But
And

to this passage, as represented in the Ethiopic Version, the above rein

marks cannot
"

any way be applied

for

it

stands thus
let

after taat the Priests

have taken into their hands the Mysteries,

them take

heed that none enter who are not believers.

the

And

then

let the

people stand up, and let

women

also,

by themselves,

veil their heads,

flesh

gray for pardon, and receive His

and let them stretch out their hands, and; and precious blood." (p. 97.)
I

The words

Iflth

and

'ifl'h

which are of frequent occun-ence,

have gene^

PREFACE.
rally

xi

In many cases, however, the word "penance" would probably have expressed more accurately the meaning of the Ethiopic, and in some cases I have so translated the word Tfl*h as in p. 96,
:

rendered ''repent" and "repentance."

lin.

antepenult.

The penance

described in this
it

work

is

not set forth as a comrise to

pensation for

sin, in

which view

has doubtless given

great abuses in

later times, but as a part of

wholesome and

necessar)'' discipline.

In editing this work,

other copy to compare
to

have closely followed the Ethiopic MS.

Having no

it

with, I have not ventured, except in very few instances,

amend

or alter the text.

Wherever

have done any thing of

I

this sort,

it

will

be found mentioned in the Notes which

have added.

have there also

stated and discussed any difficulties that have occurred to me, whether relating
to Grammatical Construction or of

any other kind, and have examined the

doubtful.

meaning of such passages as appeared

is

have ventured to adopt throughout the whole work, which not noticed in the Notes : I have written Y\.KX\^^tl " Bishop," and in the
I
:

One emendation

plural, ?.y<.fl1kyil't' :, instead of ?.A.fl

^ft^ti

and

'f\.Kf\

^if-^^
:

which

is

the orthography of the

'EithKovos,

MS.

Ludolf says, in his Lexicon,

I

lr\.kSl

4^iifl

Grcemm

duobus punctis male interstinctum.

have ventured to expunge the

two

points.

It will

have been observed, that the controversy between Grabe and Whiston,

referred to in the former part of this Preface, turned in a great measure

upon

the contents of the Arabic Didascalia.

There are now two copies of

Arabic language and character
;

this

work

in the British
is

Museum
the

one in the
is,

the other in what

called Carshuni, that

in

the Arabic language and Syriac character.

They

arc

among
I

MSS. collected

by the

late

Mr. Rich, while Resident at Bagdad.

it

As

beheve they are not yet

inserted in any printed Catalogue,

may be

as well to mention, that the Arabic

\," fol.

be found in a MS. marked " Bibl. Rich. 721 Carshuni in " Bibl. Rich. 7207 "fol. 62.

copy

will

45 verso

and the

The

beginning of the Arabic

MS.

has been transcribed for

the Assistant Secretary of the Royal Asiatic Society, (whose glad to take this opportunity of acknowledging,) and
it

me by Mr. Mitchell, kind assistance I am

here subjoined.
I

is

have added also the Introduction and the First Cliapter of the Greek Constitutions.

An

opportunity
;

is

thus given of comparing the Original and the two

Translations

and of comparing also the opening of the Greek Constitutions

])y

with the Preface to the Ethiopic Version, referred to

AVhiston.

xii

THE BEGINNING OF THE GREEK CONSTITUTIONS

CONTAINING

THE INTRODUCTION, AND THE FIRST CHAPTER OP THE FIRST BOOK.

'01 !A.iroaToAo< Koi

Xptcrrov,

ot Upea-jSurepot iraxTt rots

i^ idvZv marevaao'iv

eti

Tov Kvptov

'lijffoxjv

%ap<f

wjuiV

Koi

eiprjvrj

onto tov ILa,VTOKpiTopos

Qeov Sia tov Kvplou

rjyuav 'Iritrov

Xpiarov TtKYidwdeiri iv

iiriyvuxTEt aiiTov.

Qeov (jivreia ^ KadoKiKtj iKKKqaia, kou dfJnreKci)v avTov ekT^ktos, ot -nEmarevKOTE^ e/'f ttjv a-nXav^ SEocre^eiav avrov, ot tijv alutviov Kapirovfisvot Sta itioTeias ^a(Ti?\iav avrov, ol Svvafjuv
aiiTov Ei7\jj(p6Tes

km

fiETovaiav tov 'Aylov Hveviioros, uniKuy^JLEVoi Sta

fitro'xpi

'lijcrov,

km

ivaTepvtfffiEvoi
ot irappijcriav

tov ^o^ov avrov, pavrtcrfxaTos

ei\ri<l>6TES

tov tiixIov kcu dduov Mfxaros tov UptaTov,

(TVfifiETOjfpt

TOV HavTOKparopa Qeov iraTspa koKeTv, avyKKijpovoiMot Kui

tov ^yaitrjitpotr-

fXEVov ira/Sof aiiTov' cLKOvcraTe SiSa(TKa\iav iepav ot dvTE^ofjiEvot ttjs

vayye\tas avTov ek
$uAa(rff(r0e ot

T(xy/xaT09 TOV Swr^pof, 6fj.6(noij(pv toIs svSo^ots (ftdoyyoug avTov.

airavTa

e/j inraKotjv

Qeov irpdtyaEtv

km

yivEffOs dpecTTo) iv iraiTi Xpitrr!^

eov vtot tS 0eS ^/liuv. 'Edv

T<fi

yap

Tis dvofitav pLcraSioiKri kou to. ivavria

tS

BeKfuiaTi tov Qeov

irot^,

wf irapdvofiov edvos
yiypairraf Ovk
-jraTSa

Qeu> 6 TotovTos "Koyurdrjasrat.

'

A.irs'xea'de

ovv itduris Tt\eovE^tas kou dSiKtas' Kat

yap

iv

Ttfi

vofufl

iiridv-

fi^cTEis TTjv

yvvouKa TOV nAriaiov cov, ovBe tov dypov avTOv, ovSe tov
avTov, ovte tov
jSoui/

avrov, ovtb ttjv

itKria'iov <tov

TtatSto'Kijv

avTov, ovte to viro^vytov avTov, ovte otra tov

iartv

oTt

^ macra tovtiov
J/

iTrtdvfxta e/t

tou itovripov

xmdp')(Ei.

'O yap oS

iiridvfJL^(ras tt/v

yvvouKa,
idv

i)

TOV TtouSa,

TTjv natoi<rKt}v

tov

irKricrtov, rjSti

Kord Sidvoiav

/wijfos Koi kKe^ttis

r]

iartv

fi^

fierayvq), KEKptrat into tov

dfx^v.

Kvptov ^p.uv
EvayyE?u'i{>,

'Irjaov Xptcrrov, St'

Bo^a t^ ew

eif Toiis

aiwvay

Aiyei yap iv t$
vo/jlov oTt

dvaKEcpaAatoviiEvos koi OTijpi^uv Ka) Tt^^piiv Tr/v Seku-

\oyov TOV
T^)
vofjuj^

iv T6) vofiui yeypairrat,

Ov

/xotj^euere/f

iyct Se \eyta v/xtv TovTEortv iv

Std MwcTECof iyoi iKdArja-a, vvv Se 6 avTog vfiiv \eyci>' iras

itKriaiov irpos

otms

e/x/S\\/re/ sis rrjv

TJ?

yvvaiKa tov
ovTos
i-n)

ro

iTrtOvfujcrai avTrjv, ^Srj ifiotyevaEV

avT^v iv

KapSi'(f

avrov'

iKpt'dij fJioixos

KOLT Evvotav, 6 imdvfx^o-as.

)/

t3

K\Eyffai, Ka) iSioTtoi^a-aadat,

'O 5e tov jSovv ^ tov Svov Eittdvpcrjtras, ovk Ka) ditayayElv axnd StavosiTai; r/ 6 tov dypov itaKiv

i-ntdvfjLYjffas,

KOU iirtfxeivas
ju.jj5ei/of

Ttj

toiuSe Btadia^Ei, ov irovt/pEVETat, oirus 6poyKv(f>r)<Tas dvayKouri tov

e^ovTa tou

ditoSoadat
Trpoy

auTW

^Jjcr/

yap

ttou 6 npo^rfTYi^'

Ovau

ot

(TwaTtTovTEs oiKiav
St'

jrpos oiKt'av, Ka)

dypov

dypov iyyiXovTsg,
^Kovcrdri

t'va

rov

7rA);ubi/ d<f>EKu>vTai ti'

o Keysr

Mi)

oiK^<Tr]TE novot itr) Trjs

y%

yap

e/f to. wTot

Kvptov 2aj8au0 TaSra.

iraTspEs

Ka) d}\XaxovAto
^rjcrtv

'EmKUTttpaTos 6 ixETaTidE)s opta tov

6

irKyiffiov
itKricTiov

avTov'
aov,

Ka) ip7 Ttas 6 Xaoy, TivotTo.

(jov.

Mwa^f Ov

fjLETaKtv?ja-Ets

opta tov

a eOevto

Aid rovro ovv

tpo^oi,

SdvaTot, StKaar^pia, KaTaStKai, itapd tov Qeov to~j Toiovro/f iitaKo'hovBoviTf to7s Se xmriKooig e$ dvdpuynois Ets vojxos Qeov dirXovs, oKvidrfs, Cuv, outoj- ivvnapyer ''O trii fxtcreTs v<^' kripov
yEVEorQat, crii ahXut ov TtotrjaEtg. Ov /SovKei t^ yvvaiKi aov rivd iii^Kh^ai KUKuts e'lS Siaipdopdv auT^y (iriSe a-ii ry tov n:\riaiov <tov yvvouKt kuko^Ous drevifyys. Ov ^ovTist trov to ifiaTiov dpd^vaf fitjSE a-ii to tov hepov appj. Ov Bidets irhijy^vat, KotSoprjOtjvai, v/3ptcTd^vaf ju?;Se (TV dWo) TauTa Stadrj^.
cTot

xiii

THE BEGINNING OP THE ARABIC DIDASCALIA;

CONTAINING

THE INTRODUCTION, AND THE TRANSLATION OF THE FIRST CHAPTER OF THE GREEK CONSTITUTIONS.

l^\:>

^\ )^j\^\ ^cs^\ ^J\j oa^^\

^1i\
&i)\

:>^\^

^\ ]^\j,
yu,

^^^

^
"

^j J0\ kjU

^^^ ,i^J\ \oj^ iSo]\ 'ij^j

(jSi\

^^^

^^i^.3 (^^

JrV

^-atUfl) \j%

^^

Ujs.) Ujk.

j,jJa*II

cU*)! iwJ>

f^j^.

lw-Ji.)

iiU.

<jJ

uiJ\^

L^ ^y^i

V.'-*;)'

late-j

-^am j^j

>

O-^su

lj.i*j

(^*ull vs.^'

jjjl

^liL:

|_^!

yy-fl^jjiJ! !j*xo jj^iJI

yjl

i-jy^

ys

U^

"Jj^I

^1

i^as^I "UCuwcj

tJiiLa^.i'

<t9-^.

^jjul Cl>[y**Jl

CjyJu,

j_jj

ilJol

sW Jl jAs^l

IjxJuJ jjjjJJlj us>v'

V )blsJ| ^muu^I JLtie

^1

^mJI f^,

\mj

^^J

jCl k^U wl'l

cdll

^^

|^j^, |^lj

^C'*4(^l

ViJ,iU

y;/yl^1

Ul

J(l\

kiU 1^5)

1y-*J,

J\

<'Jb 1/J ^^iJl

g;*-kjl 4^JJI

(JW0**11 ^JJI

xiv

jJhj

Ivalss!^ j^ljlj

sjju'j^ li)^^. u^,^^^ ^jj

l/J/ ]y6uii ^\
<JJ|

l*J>sU>

UjJbu
>

l_j**)t

'

{j^^SaJ\

XJui)

&JwlJL*!lj

>

adJi

JicUs

^J)

>^

jb

Lwl b

\^ius

tj^

^^mJI

iiJj^

jj]y)^

^si\ *J*^!

<0l

.__;JuCI

(-Ot^l

-JtAsr*

^^j

Jlli

J^

^^ ]^^

(j*(yUl)

_ttiW

jj^,\i

iidll

Juu: ljj

Jut).

y^

(SJUl jl

sJjLc jl <Us>Lo

^jy

LSir***'

cr*

'''

^'
(^jS

-'^'

(if ls*

^''

'IJt^ ^-^ c'^

Ijl
>

'^*=^^

Ss^\

ii t^iJI lift

>

g*JI

cj*uj LJu,

^^

^yjjJl

^_jiiLo^j |jJu

iUlib (J_;LA^ J*-li

s^iu

^_j^I fj<j
<dii-

>

Jk-U
LcJiJj

,!(jl

*dc

Jj>. Sas iiASj ,_j|fA^. y;*j *

.DJiii

J L^ tr^
jji

l-k^

?^

liAJ

^Aj

,_5^l ^^

>

UUa Iftjcilji jl

(UsU<ti;j

<ld

yy^"jl l^S^, t_aAS' jCw

j^l

X^Uo. j)

dJks-Ls

<UaJj Jl sJiaJiij rfUis- OjJojj^ Jo-lj.j JJiJi

Lii)

JLu

<Jo- cX! J

8;l3-ai t/a!l X;j/iil

iS^

^^^^J^

i^lj

>

Jjto-

Jl

Sa=-

j^j Li-^ Jl \1k> <_j^_ ^^ JijJl ^yc jj

JilL
t^JJl ys.

tjiAl!

J^,

.>

<uo ^jjj

a!

u-.*Jjl

J^ J^.j

"Ur^Ltf iJjJc^

^j*L. >/-| j-ij^

^_jj

Jjjj UjI J

t:i,lj^l

v_j,

^y- u^. ^'J

'V tl^^

^J^' k-^) tiH eJo^t* J,J^

JftJj u;U

jyb

^_^j.,

J > ^yj. ^^yO

Jl tjo.l_^,

yjl

^^^v^!-!^.

V a=^lj ci-Jl

aJixsj'

S ju^l

cAj

4j jjl

s/J ^Ji) Ji y.j ^jUL:]

^^
Loll

'fjo^

lyuUaS

5Lj

XV

TABLE OF THE CANONS OF THE DIDASCALIA, AS GIVEN BY LUDOLF.

(Comm.
in Hist. iEthiop. Lib. Ill, cap. 4. pag. 334.)

Primus Canon jubet

2.

ditiores et

non plane inopes Bacram ScripUiram

legere.

Uxores ad obedientiam maritis praestandam hortatur, utque modest^ incedant.

3. 4. 5.

Tractat de Episcopis, Presbyteris, et Diaconis.

Oportere Episcopos paenitentes lubenti animo recipere.

Neminem

a communione Ecclesiae excludendum, cujus crimm sufRcienter non

sit

probatum.
6.
7. 8. 9.
1 0.

Jubet seculares eleemosynas dare EcclesifE pro uniuscujusqiie

facilitate.

Diaconos vetat quicquam facere sine permissione Episcoporum siiorum.

Neeessarium esse, ut Episeopi bene examinent omnia, antequam condemnent aliquem.

Boni Christiani esse peccata
Neeessarium
esse, ut

sibi

invieem condonnre quovis tempore.

Episeopi ament et promoveant pacem.

11.

12. 13.

Non deeere Christianos nuptiis De viduis atque virginibus.

atque

aliis festivitatibus

Infidelium interesae.

FoBminis haptismum administrare interdicit.

Seculares munera Ecclesiastica exercere prohibet.

14.

15.
16.

De

viduis, quffi

non more viduarum genuinarum

vivunt.

De

Episcopis.

17. 18.
1 9.

Viduas atque Orphanos grato animo eleemosynas accipere decet.

Parentum

officium esse instruere liberos.

Virginibus ante pubertatem

votum
agit.

facere interdicit.

20.

21.

De De

diebus

festis et

Paschate

Martyribus.

22. Christianos deeere 23.

scandalum verbaque inhonesta vitare.

Indignum

esse Christiano jurare per

alia

nomina Idolorum.
eelebrarc, quani in ea in

21.

Vetat festum Paschatts in

lunnc incidit.

hebdomade

quam

14 dies

25.
26. 27.

De

Structura Templi et ejusdem Heifrel*.

[deest

apud Wanslobium].

De

Ordinatione Episcoporum.

* Ilebraicum est "ijipi Hecal,

quod

Coptitae et iEthiopes

vocunt ll.HYl
litL't.

Heikel, Sacrarium.

-Adijtum

ost in illoniin templLs, in

quod nemiui

nisi C'loricis intrare

(Liid.)

xvi

28.

De

Oratione EpiseopDriuu ciuii Ecelesiasticis.

29.

Dejejunio Ephcopi.

30. Continet Myslaijoijlnm, sou doitriiiam occultam,

quam

Apostoli docuerunt.*

31.

De

Orphanis.

33. Episcopis orphaniis cura; esse debere.

33. 34.

Episcoporuui esse, scire qiue oblaliunes

Deo

gratae, quaeve

minus

sint.

Episcopum a

lidelibus collecta accipere

lieris suis,

debere in sustentationem pauperum.

infideles sint.

35. .Jubet 36.

servos obtemperare

quamvis

Omnes homines

ultimo die judicii resurrecturos.

esse. esse.

37.

Dies festos hilaritate auimi spirituali celebrandos

38. In exsequiis

mortuorum

tidelium

cantum cum preeibus conjungendum

Num

hie intelligatur dUcipli/ui arcani, suo

tempore videant

eruditi.

(Lud.)

: :

SECTIONS OF THE ETIIIOPIC DID ASC ALIA.

Thnt

il is

the duty of the Rich to search into

\J.n

the profit of the Scriptures at all times,

I.H.
II.

[m^A
:

:]

o^<5_ft

J|.j^f| ::

the strength of] the

Thrtt
:

Holy Sjnrit.

p. 8.

on^^(i>, tVhn-V : Yl"" ?k^fl1' ^t-?iHK : A?k9n J-tlfT : (DSl.^6. nTO'Il : Q-PO
:

if

is

the duty of
to

Women
in

to

obey their

Husbands, and
tnrtue.

walk

wisdom and

p. 12.

III.

n>iTr

?i.A.fl*yifl

(DflXfl

fflJE.

0/

Bishops, Priests,

and Deacons.

p. 16.

IV.

n>Tr Inon
:

aii^Ji.(D.
:

^fijl^^
:
:

Concerning the duty of Bishops to receive the

repentance of those
meekness.
p.

^1-(DTn^ ifl'hU'iro' a:?A _pJt-*roPm- n^*C (DPOMJl- "

"It:

who

turn, in love

and

34.

V.

n>iTr Yl"n
:

M'ROfO:

'KP^G.'^Ot' : Al a)?i,o"Vt^ : H>i^nA :

:
:

^^

That

it is

not lauful for us to enforce disci-

fto^

f|9D(|

Yicno

'hnfl "

^*
ih

pline against

any man,

unless

testimony

be established against him, that he hath

.sinned.

p.

47.

VI.

n>k^T

Tnro

ao^Jfdh ^flJv
:

Concerning the duty of the people to bring offerings to the Church, according to their
ability.

p. 60.

VII.

n>^T Yion ?.od^^(I>, ^7nC K.^*T (DlVVOTrt. H>i^nA R

: : ; :

That

if.

is

not lauful for the

fiy

Deacon

to

do any
p.

thing but

authority of the Bishop.

66.

VIII.

n>Tr YlO"
:

ooftt'CD' : ?.R.fl*iifl
::
:

That

it

is

the duty of the

Bishop

to try

and

inquire into 'every matter in justice

and

^*
IX.
n">i-l1:

(DRC^O
Tn""
: :

uprightness.

p.

73.
to forgive the trespasses

oo^^d),
:

'hCflT.P
:

That Christians might

of their neighbours,

and

not

let
evil.

revenge

^^fl^
X.

<tn
:

(D'fll"
::

APOO-

(D

dwell in their hearts, nor think

p.

88.

J'l.PihAP

"KlnP

anQ_.>(D':?.ii,f|*ikni-:^TrhV.:ln

It is

the

diifij

of Bishops to be peace-makers,

C.PI
:

rtA9

niaCJPi :>iA
:

JZll

merciful,

pardoning him who hath trans-

CH AH
-WDYlf^
:
:

Anrt
:

AOAlfOO-

Ifl'hU'oO' :
Yltro-H

A^A
:

(DSL y.'t-o^
:

gressed against them,

and

that they should

rpcrire the repentance of those

who

return

1n Pillh A.in<.
y<.n'^>'t'1'1-

TvlH.ft'fldt.C.
:

CDX""
: :

unto fhp Lord:

fhi'i/

and

if they do not thus,

AA

?i.^rtnp ?. E>iw .^fl"

:

sfiiill

niif

f)e

called Bishops, but they

sliiifl bi'

adled

cril-doers.

*.

90.

: :

: :

SI:;tTIl)A'S

OF THE ETlllOPIC DIDASCALIA.

:

XI.

n^iTr

YIOD

?\,""Q,-lHl>

^TiV

That

it is

not lawful for Christians to enter

into the assemblies of the

Heathen, nor

^T
XII.
XIII.

thU-n
:

?i.JECMi
"J'iA.T
:

TdM-T

see the playing,

nor

to

hear the singing.

p.

do

to

(DY\.y.flU"Q'

::

103.

nXTT

onnA-r
:

Of Widows.p.
=

105.

nYklT In"" h."o^/V(D- r^TV^U'

: :

That

it is

not lawful for

Women to

baptize.
p.

114.

XIV. n>i-r

Yi

h."ne.'Va>

flinn^

That

it

is

not lawful for the

to the

Layman

to

any work belonging

Priesthood.
p.

115.
1.

XV.
XVI.

n"KTr:0"lfl-fl

::

Of Widows. F. 1 1 6. (See Note on

=

p. 1 1 6.

7.)

n'JxTT

Tnon

?."G.V<D'

v^n<.

That

it is

not lawful that ye should do evil

"hYhPifi^niaxVloo-::
XVII. XVIII.

against your neighbours.

p.

118.

n"KTr "X^A
:

o^J(D':^

::

Concerning Orphans.
:

^p.

121.

n>^r

-.

Tnro

a^'V(D'

^-rViH'

That

it is

required of Bishops to provide for

Widows and Orphans.

p.

122.

>kU.A: o^CD-a-"
XIX.

n>kTr

Tnro

TOftt-d)'
:

on^^fl-fl

That

a)""nA3"1/^Yl'-t-r
:

^IM^'A

HTX'IT
:

it is required of the Unmarried Women, and Widows, that they receive that which is bestowed upon them thankfully. p. 124.

XX.

n>Tr
:

Tno" o^-V(D' ?i.A.fl*ik '^'r ^A-nO). lw|.i\ o"n> Hi n >iA JEKA:

: : :
:

That

it

is

required of Bishops to be discreet

in receiving offerings

from

those only

who

are worthy.

p.

125.

XXI.

nXTT
nO)'
:

Tnon : ro^.f (!>' : JS'lJ^Jt a^A-Rtro" ::

Ylnj
: :

K
?i

That

it is

required of Fathers to keep their

Children under discipline.

:

p.

129.

XXII.

n>k1T
1ih
ML:

ao^'-f(D JEtdif
: : : :

That

it is

required of Servants that they be

i-nQfv
:

Ah;j>fi-i;iroo'

IlTn^A-

subject

unto their Masters in all purity,

"^kOD^i.

"OU^iTUfl (D>kO"

whether they be faithful or unbelievers.

p.

0AT1::
will

130.

Note.It

nYklT
by a verb,
as,

This word,
the particle

be observed that each of the above Sections, except the Tenth, begins with the word when followed by a substantive, means " of" or " concerning" ; when followed

V|OU

is

inserted after

it,

and the

literal translation

would be "

"How

How that

",

that

it is

required", "

How

that

it is

not lawful" &c.

't-TnUC-r

K.J?fl*AJP

H ?in<D'

lAl
f\.\
:

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A>*lY,U-

rtT/hjf (DAR, : h.PlVfl

:

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:

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: :

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:

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ft
:

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n^iiTn'l;-'!'
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:

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:

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::

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:
: = :

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:

oni^"
:

::

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:

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:

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:

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t.
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Inon

"Xa ^07" JV iPA (DTIA

:
:

(DCije,

THE DOCTRINE OF THE DTDASCALI A OF THE

FvVTHERS.

THE HOLY APOSTLES IN THE NAME OF GOD THE FATHER AI.^TIGHTY, AND HIS ONLYBEGOTTEN SON JESUS CHRIST, AND THE PARACI,ETE THE HOLY GHOST.

We

the Twelve Apostles, Messengers of the only-begotten Son Jesus Christ,

being assembled together in Jerusalem, the city of the Great King, and with us

our good and holy brother Paul, the Apostle of

all

the Gentiles, and

James

the brother of our Lord, Bishop of this same city of Jerusalem, have ordained
this the right faith.

We

have appointed thus degrees and

is

offices in

the Church

according to the example of that which

in

heaven.

We

charge you, each and

every one of you, giving thanks that our Lord Jesus Christ hath called us unto
his glory.

The Bishop

is

in the likeness of the shoplierd of the sheep,

llic tlu-

and the

Priest in the likeness of

a reprover, and the Deacon

is

likeness of a minister,

and the Sub-deacon, behold, he

as the

same

nnd

Reador, and the

skilful

Singers and the rest of the people, as those

B

who

listen to tlie voice of the

1

Gospel,

A'nO).

ild.
:

TT^it
: :

"KflTO
:

YlufH
:

<Yl-fll
:

(DLU^Ol
:

Ai'l

tVlh'V
:

'

Vl

CfltJPT
f"fl
:

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HTr
:

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:

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:

1A.91
:

tvi.h
:

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:

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Yio"

SL&*^
:

'

n'VKHH
:

?k-njS'T

\\C.
:

flt^r^ -^A
:
:

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:

rtJIJi

(D^A-nO).
: :

TP1

Yl""
::

T'n
:

tWf^Q-

HTT Hdvi^ (D-fl't-H Aii^n- Ai^ffi-T HA^^A?" T nin "K'lHXl h.PlVft iflCfl-^-fl HKIOil H'JT
:
:

\\-m,

(Dri'fl'h
:

"

'^^"ll\,d.
:

yn-IaU(D4je,
:

::

(D'AAfl
:

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A\\

^iffl^-ft
:

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"ix^^:

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::

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Yi'Tl'r

IHIV"
:

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}tfh-q.
:

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:

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:

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A%A90 fl ?\rhK-n >kA PK'/n^

TkflYl
: :

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?.PI>ri
:

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:

(D1-n<.: Rffl*
=

(DiIAOB
:

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"l

A
K,:

(D9nrh*i-r

nlO

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?i-n
:

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=

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YlCfl-*"fl

::

(D^nX-d^: (D'fiT
:-

WXTDC
=
:

H.?iU-- Il^JETfl^'-" n.!"

: =

A-f JEYIOM. OXK (D^T iX-ih (D'^<.P (D^K,!*! (D^dlVin- Ai^(Df H A%A9" fHII: Ko^tl (D ow^?i non^d.^I I'.lUfi (D^X^^^ ntJEA ?i,Pfl'fl ilCfllf-fl (Dn<S.d U H.?klh HaH(p"- iriUlT K""' ^ILtl (OYinC - (DX'Kj)""" fl-fl iUt Yloo ^Kd^Otp t^Yv^H. tl^A- CDJEYl-f ">' Knifuw a)?i9nAti
^CiltJPl': A>k"IH.2Vlldi.C
:

(D^AAlY
:

'^q'^F

and understand the word of reproof.

sent

For thus have we framed and ordained the

in this

law of the Church, which we have written

it,

book of instruction

and we have
and

by Clemens our brother and messenger, into the world, that men may
;

walk according to the ordinances of the Churches which are under heaven
that they

may understand it accurately, that, having heard that which is written therein, they may obtain everlasting life and glory and praise from our Lord Jesus Christ, who hath graciously given to us this mystery which is from Himself. And those who keep not his law shall be cast into fire which is not quenched,
;

yea, their dweUing shall be in hell-fire for ever, as

it is

written.

But Apostles

and

Priests,

and

all

the people that believe in our Lord Jesus Christ and

shall find

mercy and compassion from God the Father, the Ruler of the whole world, and his Son Jesus Christ, and shall come in the knowledge of liim into the Holy Church of God. And those who obey

work righteousness and peace,

become a pure, good, and holy vineyard, and shall find hfe everlasting, by this faith, and victory by the Holy Ghost, and shall prevail, in the might of Jesus Christ and in the fear of Him who hath redeemed them by the sprinkling
shall

Him

of his holy and precious blood

should

call 2

and hath granted to them the glory that they upon the Almighty, and that He should be to them their Father and
;

"

(DOC'^"^ (DOOTCfltlP*'
: :
: : :

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:

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Allow

Yl'^A'

HC>J?

A-n^rt.1^

<SiA.t*V

(DJ^^l

H"0(D

K OA

their

God and

their Friend,

and that they should be

this sacred charge,

fellow-heirs

and partakers

with his Holy Son.

Hear

ye that receive the voice of the

Gospel at the
are
jfull

command
!

of our Saviour, and the glad tidings of his word, which

ye Children of God, keep his Word and his CommandAnd if there be any man that will follow ments, and do his Law and his Will sin, and do all things that are not pleasing to the Lord, he shall be numbered with And now I say unto those who rebel against his Law and his Commandments.
of glory
!

you, depart from violence and wrong, and desire not to take for yourselves the For it is written in the larger portion, and leave for your neighbours the less.

Thou shalt not covet thy neighbour's wife, nor his field, nor his nor his maid-servant, nor his ox, nor his ass, nor any thing; none man-servant, for this is evil desire. of the possessions of thy brother, nor any thing like this
Law,
saying.
;

And

if

there be any one

he shall
with his
us,

who will do after this manner in the desire of liis heart, be driven far from God and our Lord Josus Christ to whom be glory, Father and the Holy Ghost, for ever and ever, Amen. For He teaches
;

and makes us to understand, and strengthens us l)y the Holy Spirit, that he may accomplish the Prophecy, and the Law wherein it is witten. Thou shalt not but I say unto you, that whosoever looketh upon a woman commit adultery and lustotli after her hath committed adultery already in his heart. And in
; ;

n-

::

(D04J^

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tl""ll :^'l I3.IT

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::

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:

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: : :

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: : =
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n"KYl'^

ihAS

: :

Yl""

/i.-f<5>J?

^T"l> A-OlYYl 1lA>i

: :

Yl"llh

like

manner, he who

will

do these things

shall

be condemned with the adulterers.

desireth to take

And, behold, he that thinketh

in his heart,
field,

and

by violence

his

neighbour's ox or his ass or his

and continues through

his lile doing after

saith.

this manner, he shall be numbered with the adulterers.

For the prophet

and wall to
again he saith.

Woe

unto them that join house to house, and add

field to field,
!

wall,

that they

may seize upon that which is not

their

own

And

Know

ye that dwell upon the earth, that this matter hath been heard in the ears of the

Lord of Sabaoth.
his neighbour's

And
:

in

the

Law He

saith.

Cursed be he that stealeth

land-mark

and the people

shall say.

So be

it.

And

for

tliis

cause Moses said, Deire not the boundary of thy neighbour, and remove not
the law which thy lathers have ordained.

and death and confusion

Through these things come fear them from the Lord, But they who hear the word of the Lord, against those who do these things. and keep his enligiitening law with faith, these shall find loving-kindness and
;

and judgment

shall overtake

mercy.

For

thy neighbour.

He saith. That which thou hatest And as thou wouldest not that
evil

for thyself!,

do not against

another, no, not any

evil,

man,

should look upon thy wife, to turn her aside unto look upon the wife of another with
4

so likewise

do not thou

thoughts.

As thou wouldest not that

t-9nCT K,Jtfl*A^ H^nCD: :

::

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:

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:

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a)<5.

another should take thy garment, in

of another.

like

manner thou,

too, take not the

And

as thou desirest not for thyself curses

beating, so likewise do not thou thus unto thy neighbour.

garment and reproaches and And if any man have

cursed thee, do thou bless him

for
;

it

is

written in the
shall they

Book

of Nimibers,

Blessed shall they be that bless thee

and cursed

be that curse thee.

And moreover
for

it is

written in the Gospel, Bless

them

that curse you, and pray

unto them that hate you ; and return not evil to them that wrongfully oppress you, but bear them patiently. For the Scripture saith. Thou shalt not avenge thyself upon thine enemy for the

them

that wrongfully oppress you.

Do good

he hath done against thee. And for this cause the Lord will help thee, and will bring judgment upon thine enemy. For he saith in the Gospel, Love your enemies, and pray for them that persecute you, that ye may be the children for He maketh the' sun to rise upon the evil of your Father which is in heaven and the good, and sendeth rain upon the just and the unjust. O beloved let us
evil that
;
!

keep

in

mind these commandments,

that

we may be

the children of light.

Bear

with one another,

O children

of light, and children of

God

And

let

a man, too,

bear with his wife, and not be haughty or false ; but let him be compassionate and And let him not take upright, and cherish her alone in love and gentleness.
pleasure in or desire another

woman,

to lead her aside unto

evil.

And
5

if

thou

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hast committed adultery, and hast done thus, thou shalt die the death

and the

judgment of God
bitter

shall

come upon
Moreover,
it

thee,

and thou

shalt

be condemned with a

condemnation.

if

thou thinkest

evil in

thy heart, and hast not

committed adultery with her,

shall

be sin imto thee.

And

if

thou preparest

and adornest thyself that the wife of thy neighbour may love thee, thou hast sinned, and art become imto her a stumbling-block, and hast made her commit adultery.

And
not,

for this cause shall

judgment come upon thee

for

God hath

said. Desire

and commit not adultery.

But

if

thou hast drawn her aside by the beauty

of thy youth and the fairness of thy face, that she should love thee, through this

hast thou partaken with her in the work of sin and the curse.
it

And

for this cause

behoveth thee to pray to the Lord thy

God

that

aU

this sin overtake thee not.

But thou oughtest

life

in purity to please the Lord, that

thou mayest find rest and

not the hair of

everlasting in the presence of the Lord.

For

He saith. Make

thy head long, but cut it, and make thyself pure, that thou mayest be obedient unto the Lord, and not depart from Him. And do not thou anoint thyself with

perfumed ointment, and put not on gay apparel, to draw women aside ; and be not vain, nor become an occasion of sin, but follow after purity and doing good.

Thou

then,
6

O man

of

God

make not

the hair of thy head long, neither plait

it

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and fornication. For it is Deuteronomy, saying. Put not on a garment that is written in the Book of woven with wool and with flax and thou shalt make for thyself a spun fringe.
it,

nor curl

for all these things are the arts of impurity

Moreover,

it is

not lawful for us to shave our beard, nor to change the nature of

man
But,

into another form.

the Law, and far

if

And if thou doest thus, thou art become cast out from from God, who created thee in His image and in His likeness.
is

thou desirest to please the Lord, do not that which

evil,

bad

and put

far

from thee

and

all

that thy

God

hateth.

And

be not a drunkard, and walk

not in the streets with the adulterers, without wisdom and understanding ; but be

thou obedient, and Eve by the work of thine hands, and seek to do every thing that is pleasing to God, and remember the word of our Lord Jesus Christ, and

For the Scripture speaketh of him who meditates in His Law day and night, whether on the way or in the house, and even when thou sleepest, love the Lord thy God with all thy heart, and with all thy mind, and
follow him at
all

times.

with

all

thy strength, that thou mayest find from

Him mercy and

compassion.

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oo9"i.T "Kfl"" 1 nAitf man Qiam "

:

I.

That

it is

the dulj/ o/' the

Rich

to

search into the profit of the Scriptures at all

times, (in the strength

of) the
art

Holy

Spirit.

If then thou art rich,

and needest not the

live,

and labour of thy hands^ with

sit

which to get thy bread and to

faithful,

be not slothful and

not

idle

but go to the
;

and

sit

with them, with those that are united with thee in the faith
of
life,
;

and

talk of the

word

and read that which

is

in the Scriptures, the

praise,

Law, the

Kings, and the Prophets the Gospel, which

is

and sing a Psalm of and be not engaged

and

listen to the
all

word of

the completion of the whole.

;

And be far from

in vain

subjection

to the gods of the Gentiles

words which

profit not

and seek not another law, nor false prophets, who change and cori'upt the faith. What then is there that thou canst not find in the Law of the Lord, that thou
shouldst seek after the learning
ol'

the Gentiles

If

thou desirest to know

the force of the interpretation of the Scriptures, search the

Book

of Kings

and

if

thou desirest to know the power of the wise and

their doctrine,

thou hast

the Prophets, Job, and

Solomon

these are they

who

are filled with wisdom, and

with them thou shalt find knowledge.

These

shall increase

than

all

teachers
8

for their words are the voice of the

understanding more Lord God, who alone is

a)"^onrt

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Most Wise.
If again

And

if

thou desirest a song, thou hast the Psalms of David.

thou desirest to understand the creation of the world, and the generaancient Fathers, thou hast the Books of Moses.
doctrine, thou hast
tlie

tion of the
desirest to
full

And

if

thou
is

know wisdom and

Book

of the

Law, which

of the glory of the Lord God.

doctrine of Satan,

what

is

in

Be thou far then from every evil work and and every vain word which is not in the Law. But read the Law of Ceremonies, that thou mnyest understand and know

the gloiy of the Lord, that he hath saved thee from

many

snares of Satan.

For the Saviour came not to destroy the Law and tlie Prophets, but to fulfil them, and to loose the bonds which are in the Law of Ceremonies and bring men into a spiritual doctrine. And for this cause doth he invite us, saying. Come
unto me,
thou,
all

ye that are weary and heavy-laden, and

I will

give

you

rest.

And

when thou

hast read the Law, and the Prophets, and the Kings, and the

how many have been tlio good men who have reigned and pleased the Lord in their lives, and for this cause have obin righteousness And moreover thou shalt Icnow the number of evil kings tained life everlasting.
Gospel, shalt understand

who have
standing.

transgressed the

But these

commandment of the Lord, through lack of underhave perished and come to an end, by the stroke of the
lost eternal
life.

Lord's judgment, and have

Being then acquainted with these

9

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things, thou shalt abide in the right faith,

and

find grace

and favour with Jesus

Christ

for

thou art become one of his members.

the

Thou moreover, when thou wilt bathe thyself, enter not into the bath where women wash themselves, lest they see the beauty of thy youth and the fairness

of thy flesh, and thou be a stumbling-block to them, and thyself also shouldst sin

and fall into error with them. My children, let us hear and understand the Holy Word, which saith. Observe ye my commandment say unto Wisdom, Thou art my sister and make Knowledge thy familiar friend, that she may keep thee from the strange and evil woman, though she bring unto thee enticing words. For she looketh out from the windows of her house into the streets and if she see one of the fooUsh children, a young man void of understanding, who walketh in the corners of the paths of her house, and talketh at even in the
: ;

when the quietness and darkness of night is come on, then the woman cometh upon him, having the ornaments of adultery, which make the hearts of young men flutter. She is rambling and wanton, and her feet rest not
darkness of night,
in her

house

at times she wandereth about out of doors a

little,

and at times

is

in the streets,

and

in every corner,

and

lieth in wait.

Then she taketh hold of

him, and kisseth him, and with a shameless face saith unto him, * I have a peaceoffering ; to-day I pay uiy vows therefore came I out to meet thee, desiring thy
;

10

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countenance, and

have found thee.

;

have spread

spread out carpets from Egypt

have sprinkled

my bed with fine linen, I have my bed with saffron and my

till

house with cinnamon.

Come, let us enjoy

for

ourselves with kisses

;

the morning,

and wanton in love

house.'

my

husband

is

not in the house

he

is

gone on a

far

journey, taking his bag of gold in his hand, for

many days

ere he return into the

Thus she deceiveth him with many words, and draweth him in with the net of her lips and he followeth her, in the evil desire of his soul, and in the
;

blindness of his heart.

And
lips

again he saith.

of the adulterous
shalt find

ward thou

Look not on the evil woman for honey floweth from the woman, which for a time is sweet to thy throat, but afterthat it is more bitter than gall, and sharper than a two;

edged sword.

And

again he saith.
;

Turn thy way

life

far

from her

draw not near to the door of

her house

lest

thou give thy

;

to strangers, and thy substance to

them

that

are without mercy

lest strangers be satisfied with thy strength,

and thy labour

enter into the house of a stranger.

flesh of

Then

shalt thou repent afterwards,

I

when

the

thy body faileth, and say.

How
I

have

hated instruction, and mine ear

hath turned away fi"om reproof, and

have not heard the voice of them that

11

c2

HA 'ifll:^' ^Till- (ImIT A^ow Yl^A" Ulf^T >A

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rebuked
have
I

me and

instructed me, and have not caused

my

ear to listen

almost

been

in all evil.
I say

And now
away
all

unto you, choose for yourselves

all

good

things,

which are

written in the Holy Scriptures, that

into a multitude
is
ol'

we may not

neglect this testimony, and turn

words, but
let

may

abide in the right faith, and in doing

that which

good.

And

us depart from every evil work, and be clean from

impurity before the Lord, that

we may

obtain everlasting Ufe.

II.

That

it is

the duly

of Women to obey their Husbands, and wisdom and virtue.

;

to

walk

in

Let the

Woman
is

be subject to her Husband

for the

head of the woman

way,
is

is

the

man

and the head of the man who walketh

in the right
all,

Christ
is

and the
unto

head of Christ

God

the Father,

who

is

above

who was and

to come,

the Creator of

all

things, together with his son Jesus Christ our Lord,

whom

be majesty and praise and glory.

Ye women then be

obedient to your

husbands, and be subject in humility and in the fear of the Lord.

And

please

your husbands with good service, that ye

may

find favour with them, as

If

have said before.

12

For thus

saith

the wisdom of Solomon,

any

we man have found

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At Yl^A- -flOA a)t"""l> HAA^ (D^U-n iXi^P a)^'nc:^ a^taj? cy^Pt- {Da.i (D-rwjpm^ Txf^o.da -.Txsx
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more precious than a pearl of great price. She that is slip that is thus, bringeth in good thus, the heart of her husband trusteth in her She ceaseth not to help her husband with good in that which is good, and spoil. not evil in that which is evil, through all her life. Spinning wool and flax, she
a virtuous
is
:

woman, she

maketh what
at night,

is

good with her hands.

;

She

is

as a ship
all

which bringeth merriches

:

chandise from afar

she gathereth together for herself

their

she riseth up

and giveth food to her house, and

it
;

work

to her maidens.

She

seeth a field and purchaseth

possession.

with the

fruit of

her hands she planteth her

Strongly girding up her loins, she putteth forth her hands to

is

work

she tasteth that labour

good, and her lights arc not put out.

is

She
strong

stretcheth forth her hands to that which

to spin
;

profitable,

and her arm

is

she stretcheth out her hands to the poor, and her

hand

is

open to

the needy.

Her husband

is

not troubled about his hoiise,

:

if

he tarrieth long any

where.

All her

men

are clothed with double clokes

she maketh for her hus-

band clothing of
husband
is

fine linen

and purple; she maketh

for herself
in

garments.

Her
for

looked upon in the gates, when he

sittetli

the council with the

elders of tlio land.

She maketh

fine linens,

and gJM'th tliem, and girdles

to tlic law,

the Canaanites.

She openeth her month according

and setteth a rule

13

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to her tongue
latter days.

she

is

clothed with strength and beauty, and rejoiceth in the

Many

are they that enter into her house;

she eateth not her

bread in idleness.

She openeth her mouth with wisdom, and according to the

:

ordinances of the law

her compassion bringeth up her children, and they be-

come

rich

and her husband praiseth her.

Many women have done

all.

virtuously

but thou excellest, and surpassest

them

Knowledge
of her
lips,
:

is

deceitful,

and

beauty

is

despised; but the wise

woman

shall be blessed,
fruit

and she that feareth

and
let

the Lord shall be praised.

Give her of the

her husband

be. praised in the gates, that

women may

learn

wisdom

for the

woman

that

loveth her husband

shall find glory

and blessing and mercy from the Lord God.

Take heed and understand, O woman that desirest to be faithful and to please the Lord, make no vain show, and deck not thyself out for another man. Put
not on ornamented garments
the adulterous
;

neither put sandals on thy feet for vain glory, as

:

women

do, to lead astray

but keep thyself from every

evil

work

and adultery, that other men may not be offended in thee.

thy husband, and carry thyself well towards him.

And
wilt

be obedient to

But if thou

walk about in

the midst of the streets, to entrap the souls of many, then judgment shall

come

upon thee from the Lord, and thou

14

shalt

be as one without hope, as when a wicked

I-TDUCT S^Rtl^Ay HhnOh

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man falleth into great tribulation, and bringeth upon his head disgrace and sorrow. Even so shall a wicked woman draw down upon her head reproach. And as a
lion that lieth in wait

and devoureth, so doth she entrap the

to a

foolish.

As

it is

written, saying.

As a moth

garment and a canker

to a tree, so doth sorrow

waste away the heart of a man.

And

again

it is

said. It is better to dwell in

wilderness, than with a quarrelsome

I

and babbling and angry woman.

And now

say to you too,

Christian people, look not after and follow not adulterous

women.

But

it is

right for faithful

women

to veil their heads with purity, not

setting off the beauty of their faces with paints,

and adding colouring powder and

God hath created ; let them But when they walk in the way, let them turn their faces downward, being veiled. Take heed to yourselves, O faithful women, and talk not contentiously with any one, and above all not witli your own husbands. O ye
ornaments, which are unprofitable, to the form which

not do thus.

good and humble and virtuous women, worship the Lord with joy and rejoicing. And you also, our brethren, and our children, and kinsmen, and well-beloved,
search into that glorious wisdom Which directcth our minds aright, and enlighteneth our hearts,
into
the"

and bringeth us near unto the Lord, and giveth us entrance

into everlasting rest.

kingdom of heaven,

15

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111.

Of Bishops,
who

Priests,

and Deacons.
from our Lord Jesus Christ
in all the churches,
:

Concerning Bishops, we

liave heard thus

is

The

Shepherd of the

siieep

appointed a Bishop

must be
;

without spot, good and pure, one

who

thinketh not on the cares of this world

who

is
;

not younger than

lifty

years of age,
is

youth

who speaketh

not that which

who hath passed the false among the brethren.

strength of his

For

He

saith

in the Gospel,
it

Every word that a man

in

shall

speak idly and without thought, by

shall

he be condenmed

the day of judgment.

And

again

He
;

saith.

By

thy

words thou shalt be

justified,

and by thy words thou shalt be condemned.

he be not and a man of understanding, and of middle age.
i'uU

Wherefore

it

behoveth him to be

of all things that are

good

and

if

learned, yet let

him be

discreet,

And if the
office,

city

be small, and there be not found in

it

such a

man

fit

for the Bishop's

but of the younger men there be found one who understandeth and is whose years are fewer, and to whom those who know him bear witness that he is worthy to be appointed Bishop if he have lived from his youth in the works of the Holy Fathers, perfect and humble, walking in the right way, tried in every work, of whom men witness that he is perfect, let him be appointed in peace. For Solomon also, when he was but twelve years old,
wise,
;

16

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reigned over the people of Israel.

attained seven years,

And

Ozias was

made

a ruler

when he had

and then

in the eighth j'ear

he reigned

in righteousness.

For the Lord God spake by the mouth of Isaiah the prophet, and said. To whom shall I look, but to him that is meek and lowly and quiet, that trembleth
at

my word ? And

again he saith in the Gospel, Blessed are the meek, for they

shall inherit the earth.

Let him then be merciful

for

he

saith.

Blessed are the

;

merciful, for they shall obtain mercy.

Let him be a peace-maker

evil

for

he

saith.

Blessed are the peace-makers, for they shall be called the sons of God.

Let
saith.

him be pure in heart, without malice and

man, ready

and unrighteousness

for

he

Blessed are the pure in heart, for they shall see God.

Let him be a
;

spiritual

to do good, without covetousness and without wrath

not a drunkard,

not revengeful, without hatred and strife, not vain-glorious, nor a lover of gold, nor an evil-speaker. Neither let him be puffed up, lest he fall into the snare of for every one that exalteth himself shall be abased, and lie that the devil
:

humbleth himself shall be made honourable. Let such a man then be made a Bishop, a man that hath married one wife, a woman befitting him, who can govern his house as a good teacher and reprover,

who hath brought up

his children in purity.

I.

And

let his wife

be

faithful,

one

17

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who
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It nurtureth her children in the true worship and in the fear of the Lord. be obedient right regarding a Bishop, tJiat the men of his household should
; :

and fear and let him also be a master as it is written. Let them try him, that he be a man without spot neither let him be an angry man, for thus saith Wisdom An angry man destroy eth wisdom. But let him be mercifal, and a giver of alms. For our Lord saith. And by this shall all men know that ye are my disciples, il" ye love one another. Let him be, therefore, a lover of mankind, one who receiveth strangers, who accepteth not persons, a judge who favoureth neither the rich nor the poor, who is ready to serve others, whose hands are open to give, who receiveth widows, a lover of the poor, the fatherless, and the desolate. And, moreover, let him feed those who have children. But if there be a slothful man, who hath wasted his substance in drunkenness and fornication, and desireth that men should give him alms, let not the Bishop shew any care towards him, and let him not suffer him to enter the church. For
to him, with humility
: ;

the Scripture saith to those who do thus. How long wilt thou sleep, O sluggard and when wilt thou awake from thy slumber ? A httle thou wilt sleep, and a httle thou wilt sit still, a little thou wilt slumber, and a little thou wilt fold thy hand
in

thy bosom.

And

then poverty shall come upon thee like an

evil

messenger

and want, as a
18

swift runner.

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It is not good for a Bishop, when he judgeth, to accept the person of the rich, and to neglect the poor. For the Lord said unto Moses, When thou judgest, accept not the person of the rich, and turn not aside the judgment of the poor for judgment belongeth unto the Lord. But it behoveth liim to judge uprightly. Let the food of the Bishop be meat seasoned with moderation, that he may be able to teach and rebuke the multitude, and to turn them to the Lord. And let him be far from all evil, and read the Scriptures at all times, and be a lover of wisdom, that he may be able to interpret the Scriptures, through the Holy Spirit, both the word of the Gospel, the Law, and the Prophets. For our Lord said. Understand ye the voice of the Scriptures, for they arc witnesses concerning me. It becomes a Bishop to think upon searcln'ng into and expounding the Scriptures, in order that he may satisfy the people with doctrine, and water them from the light of the Law of the Lord, with much admonition. As the Lord said. Light up upon you the light of wisdom, for it is time. Thus then it behoveth the Bishop to labour and toil and wrestle for righteousness' sake and so much
;

the

more

in the presence

of the people, that they, seeing his works,

may

be

ready to receive his teaching.

him not become surety for any man, nor make friendship with the great, nor let him be of a double heart or of a double tongue neither neither let him hear let him follow after princes, but let him fear tlie Lord
And, moreover,
let
;
:

T)2

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false accusation against his

neighbour.

And
is
;

let

him not neglect

him
cast

to fast, nor

make

pretexts for eating, and say. To-day

feast, as

the Gentiles do, to eat

away from himself every idle desire, in which there is no profit for all this is despised and hated It becomes the Bishop, in the sight of the Lord, and well-pleasing to the devils. command and exhort the people, that they put away from themtherefore, to
and to drink and to take their pleasure
but
;

let

selves all these doings.

become
ments.

like himself,

him teach them, and turn them, that they may For the Lord said to and follow his way in uprightness.
But
let

the Children of Israel, Observe

my

Law, and

my

covenant, and
first

my commanddid all things,

And

Jesus Christ himself, our Lord and our God,

like himself;

and then taught us to become

shall

and therefore he

saith, that

he who

teach and do, shall be great in the kingdom of heaven.

It is

your

oflUce,

Bishops

to teach the people,

and preserve them from

error, according as Christ

hath given you grace.

For the Lord spake by the

mouth of the Prophet Ezekiel, and said. Son of man, I have set thee as a watchman to the House of Israel and thou shalt hear the word from my mouth, and
;

shalt rebuke

them with

my

word.

When

I say

unto the sinner. Thou shalt

surely die

and he hath not repented, and thou hast not told him, nor reproved
20

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him, that he

may

repent and turn from his

way and
sin,

live, tliat

sinner shall die

in his sin, but his blood will I require at thy hand.

But

if

thou hast rebuked

but
his

the sinner, and he hath not turned from his

he

shall die in his iniquity,

thou hast saved

face,

thyself.

And

if

the righteous

man hath turned from

righteousness and committed iniquity, while I shew him judgment before his

he shall surely die in his iniquity, neither mil T remember his righteousness which he hath done But if thou but his blood will I require at thy hand.
;

reprove the righteous man, that he sin not, that righteous

man

shall surely live,

and thou also hast saved thy soul. In like manner as when there ariseth a war and fighting in the midst of the people, and they search out a watchman, to give them word, that they may take heed to themselves if he do not tell them before, that they may be saved from destruction, his blood shall be upon his head,
;

But if he see the sword coming heard not the voice of the trumpet. against the land, and blow the trumpet for a sign to the armies, and any man hear the sound of the trumpet and got him not aAvay, and the sword come and overtake him, his blood shall come upon his own head; for he heard the voice of the trumpet and gat him not away, and his blood shall be
for they

poured out

ii))on

him.

also with tlie Bishop, if

But he that gat liiin awny saved he teach the word of oveilasling

liis

life:

so shall

it

be
is

lilb.

For the sword

21

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Judgment, and the voice of the trumpet is the Holy Gospel. And the watchmen are the Bishops of the Holy Church. The Bishop must feed the flock, and teach, and hold fast the word of Scripture, and make men fear because of judgment.

And

therefore let
;

guide them plainly

let

him rebuke them that walk without knowledge, and him teach them that know not, and confirm them that

know.

And let him gather in those that are lost, and speak to them at all times concerning their salvation, that when they hear these things they may receive
and do that which is good.

For the Lord saith by the prophet. Testify tell them their sins, if so be they will turn and repent and be saved from their transgression. And Moses moreover saith unto the people. Hear, O Israel the Lord our God is one. And again it is said in the Gospel, He that hath ears to hear, let him hear And Solomon also saith. Hear, my son, the instruction of thy lather and despise not the commandment of thy mother.
against this people, and
! !

instruction

Yet they have not heard, even unto this day but have left the Lord, the only true God, and He hath called them a perverse and adulterous generation of whom we have spoken before.
;

And now know

such grace as
this.

ye,

beloved
it

who have been

;

baptized into the death of

our Lord Jesus Christ, that

becometh not you to transgress, who have received

for they that, after

Understand, brethren

having received

22

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baptism, turn back to the works of iniquity, go

into the

condemnation
;

And

there are others, also,

who have not been

believers

but after-

become blessed before the Lord as our Lord said in the Gospel, Blessed are ye when men shall persecute you, and revile you, and speak all evil against you falsely, for my sake rejoice and be glad, for great is your reward in heaven. If there be any one against whom men have spoken falsely, he is blessed. For it is written, saying, Every
baptized, they
:

wards,

when they have been

man who
head.

is

not tried,
.and

is

not chosen before the Lord.

If

any man have departed

from the Law,

men

cur^e him, he hath brought the curse

upon

his

own

And

so

we

also, if

we obey not

the

commandments

of the Lord, and do

not His

will, shall

bring upon ourselves a curse, and moreover shall be driven far

from the Lord,

following their

For those who do not what themselves teach, neither turn from

own

ways, such

men

the Bishop ought to reprove and put to

shame.
obedient.

But he must teach them,

in the love of Christ,

how they ought

gifts

to be

The Bishop ought

shew partiahty
is

to seek
in

after righteousness,

and not honour

from any one

transgressors, nor

judgment, nor receive

:

for a gift I)lindeth the eyes of the wise

nor must he pervert the right cause.

And, moreover,

it

said in a certain place,

Remove from

yourselves

all evil.

23

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And Solomon also

not to the place where they pitch then- tents ; come not thither; remove from them, and tm-n back. For they sleep not, unless they do evil ; sleep is taken away Irom them, and they sleep not who devour iniquity.
saitli.

Go

if the Bishop hath not wisdom, but walketh in deceit and vileness, doing as Saul did to Agag, and as Eli the priest, who reproved not his sons when they departed from the commandment of the Lord and behold how he lost his honour,

But

and, moreover, the holy tabernacle of his city!

then
alike.

doth he commit iniquity

in the sight of the Lord, and becometh a stumbling-block and cause of offence to many, both to the new converts, to those who are receiving baptism, and more-

over to the young believers, to

not, nor reprove,

men and women

in the right

And

if

the Bishop teach

and walk not

ments of the Lord, for this judgment of the Lord shall come upon him; for he hath perverted the way of the people, in like manner as the people erred in the days of Jeroboam, and as those who were destroyed with Korah. But if any man offend against the Bishop and against those who are ordained, while there is no offence in them, and they
are guiltless, he
is

way, but depart from the commandcause he shall receive excommunication, and the

not worthy to enter into the Church of the I-ord, for he hath
folly,

been without shame, and hath walked in

and

after the lust of his

Therefore shall that come upon him which came upon those

own mind. who mocked at

24

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and as Achan, who received the curse upon himself; or as Gehazi, who took the substance of Naaman the Syrian. Behold then, the shepherd of the sheep must teach and reprove in humility and in the fear of the Lord, and turn
;

Noah

them to repentance manner of living as

turn from their
for

inquiring into the

is fit,

life

of each one, that he

may regulate their

:

it

in
is

peace

that the people

is

may

lead good lives, and

sins.

This

that which

acceptable in the sight of the Lord

and returneth to repentance, then others, seeing him, are taught the true service of God. Therefore ought the
his sin,
his

when a man turneth away from

Bishop to be watchful to do good, that

all;

good conversation may be known to

It

for

he

is

the guide of the people, and the shepherd of the chiefs and
all

rulers

and teachers, and of

he should
for every

those

who

are under him.

liecomes the Bishop,

therefore, that

sit

in the

church with the

fitting
;

priests,

give

judgment

man, as

it is

for to

and that they should them the Lord hath given

on earth
shall

power, and
in

commanded them,

saying,

Whatsoever ye

liind

be bound

heaven, and whatsoever ye loose on earth shall

It

])e

loosed in heaven.

becomes the Bishop to turn the people

to the

knowledge of the Lord, and

to receive the repentance of those

who

turn to the Lord, to teach and comfort

;

them

in humility

and love and lowliness and joy of heart

E

for the

Lord God

25

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his evil

way

not the death of a sinner, but that he should repent, and turn why will ye die in your sins, O House of Israel ? Thou,

son of man, say unto the children of thy people.

ous shall not save him
afflict

The

righteousness of the righte-

when him when he repenteth from his transgression nor shall the righteous man be saved when he sinneth. And when I speak to the righteous man, if he trust in his righteousness and commit shi, all his righteousness that he hath done I will not remember unto him in his sin that he hath committed shall he die. And if I say unto the sinner, thou shalt surely die, and he repent of his sin, and do that which is just and right, and return the pledge of his debt, and restore that which he hath taken by violence, and walk in the way of life, and commit not sin, he shall surely live, and not die in his sin that he hath sinned, neither will I remember unto him his transgression for he hath done that which is just and right, and in it shall he live. And therefore is there hope for sinners, when they
he transgresseth, neither shall the wickedness of the
;

sinner

turn from their sins and repent, that they shall find a good hope
inherit the earth.
fall

and they

shall

And
if

let

them

that have not transgressed take heed that they

not into condenniation, and

aliliction,

and sorrow, and weeping.

this

Know and

understand,

man,

thou hast transgressed in

world and hast committed

26

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sin,

and hast not repented, thou

;

shalt sinvly die,

therefore, while thou art aUve

for

David

saith.

and hast not hfe. Repent, There is none that remembereth

For
after

thee in death; and in the grave

there
is

who

trnsteth in thee?

men

are dead,

no repentance.

It is right therefore, brethren, that

we should

stand
is

ready in doing good, and should walk in the right way, in which there
sorrow.
I^et

no

us hear, then, and understand that which he

saith. Direct

my way

and my goings, according to Thy word: and let us not fall behind in any good work, but observe the holy word that is written in the Gospel concerning the
five wise virgins, neither let
oil

us be as the

five foolish

virgins, with

whom

the

of good works was spent, and they were cast out from the heavenly mar-

riage.

Therefore ought

we

to keep ourselves,

and be

diligently watchful over

;

but ourselves, and observe the time of the bridegroom, that we fall not into sin he that doeth righteousness, let him take heed to do it unto the end. It behoveth the Bishop, therefore, to understand, and to judge with righteLet him rebuke sinners that they walk for judgment is the Lord's. ousness
;

in the right

way

and when they

turn, let

him

deceive their repentance with

saith.

compassion and mercy.

in

Remember what our Lord

But
if

There

is

great joy

heaven over one sinner that repenteth.

thou receivest not them

that repent, but rejectest them, thou hast dispersed thy Hock,
i;

and hast not

27

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understood what David

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saitli.

Give not up unto the fierce beasts the soul that

said.

For thus hath the Lord

hath erred, shall
it

That which

falleth, shall it
?

not arise

and that

wliicli

not be brought back

Wherefore

have the people rebelled with an evil rebellion, and confirmed their purpose, and
refiised to leave it

Hearken now, and hear, say they not thus 1 Is there not a man that repenteth of his evil, and saith. What have I done ? Turn, O ye children that are gone afar oIF, and I will heal your wound. Receive them that repent, O
?

and be not of a double heart, neither harden thy heart as those that have no pity. For he that doeth thus feareth not the Lord but let him rather
Bishop
!

consider to direct the concei-ns of the people, as

therefore
thus.
;

Let us keep ourselves and have thou no comnmnion with sinners and wicked men, who do
it is fitting.

The

righteousness of

tlie

righteous shall be for himself; and he that doeth

manner without law, his transgression shall come upon his own For He saith by the Prophet Ezekiel, If a land sin against me and err and transgress, and I lift up my hand against it and cut off the strength of its bread, and send against it famine, and destroy from it man and beast, though these three men, Noah, Daniel, and Job, were in the midst of it, they (only) shall be saved
sin after this

head.

in their righteousness, saith the

and upon that

28

Lord God. And if I send evil beasts against land and punish it, and destroy it, and there be left none that

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moveth before those

I live, saith

beasts,

though these three men were

in the midst of
little

it,

as

the Lord God, they shall save neither their sons, nor their

ones,

nor their daughters; but they only themselves

shall he saved, and that land shall

be destroyed.

As

it is

written,

if

there be in this world a righteous

man and

sinner, the righteous

shall not perish

evil.

rain to

fall

upon the good and the

is

mth the sinner. But He causeth his And if there he niu' one that thinketh and
; ;

saith otherwise, yet

man, and there

his

is

another stronger than he

judgment equal towards all for in battle also there is a strong and he that conquereth receiveth
For the Lord condemneth not the righteous man
;

crown of victory openly.

with the sinner.

not burnt in the

that

Noah was not drowned in the water of the flood and Lot was and Rahab the harlot perished not. And if ye will know which hath happened among us Judas Iscarint, though he was united with
fire
;
:

us in the same ministry, perished

of the liOrd
;

and Simon the sorcerer

evil, their
llyiiiu'
liis

also received the seal

yet inasmuch as these two were

wickedness was made

air, fell

known
ness,

openly. Judas strangled himself; and Simon,

up into the

upon

the earth.

And

while

Noah was

in the ark witli

sons,

Ham, by
liath

his wicked-

brought a curse upon his children.

And, tluninre, he

taught us that

the fathers are not recompensed for the sin of tluir

'-liiUIren,n()rr

the children for

29

1'

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the sin of their fathers.

for their husbands,

And this thing is manifest, that women are not condemned nor youug men for their wives nor servants for their masters,
;
;

nor masters for their servants

friends
;

nor relations for their relations, nor friends for their

shall

nor the just for sinners, but every one

be recompensed according

to his doings.

For Noah
of

also perished not in the sin of the people,

nor was Lot

burnt in the

iire

Sodom, nor did Rahab perish

in the sin of Jericho, nor the

Children of Israel on account of the Egyptians.

the

We

must

not, therefore, follow

way and the works

of the violent

and unjust and

deceitful,

and adulterers and

murderers,

who make
;

pretexts for evil,

men

full

of hatred,

who

are ready for

violence and death

as

for every
wilt

man

shall

be recompensed according to his deeds

David

saith.

For thou

recompense to every

man

according to his works.

visit

And

therefore

it is

right that

we should help

the afflicted, and

the sick, and

convert sinners,

who have been wounded by

tlie

their sinful deeds.

Let us teach

them, and instruct them with

death of
sin.
is

voice of reproof, that they

may

be saved from the

:

For the whole need not a physician, but they that are sick
in heaven willeth not that one of these
little

for our

Father

who
!

ones should perish.

O Brethren

let

us not hear the voice of the foolish, and of

them whose hearts are

30

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HO"g:a)o^m
God

:>kSLU- :">9"0ng :(Dlni.

darkened
world by

but

let

us perform the will of

Christ, to

the Father, the Creator of the whole

!

oiu-

Lord Jesus

whom

be glory for ever and ever

Amen.

The Bishop ought not

and
direct the people as

to hear the

speaketh falsely against his neighbour.

is

word of accusation from the evil man who But do tliou put thy trust in the Lord,
let

right.

And

not the son exalt himself against his

father,

nor the servant against

officer

his master,

nor the

disciple against his teacher,

nor the

of the Court against the King, nor the layman against the Bishop.
Avicked;
for the

For a teacher must not have communion with the

desireth not the voice of reproof.

sinner

Ezekiel the Prophet saith. As

:

I live, saith

the Lord God, they shall not again speak this proverb in Israel

for the soul of

every
the

man

is

mine.

As the
is

soul of the father, so the soid of his children, and so

;

But and the soul that sinneth, it shall die. just and right, and hath not eaten upon the mountains, nor hfted up his eyes to the imagination of the House of Israel, nor hath defiled his neighbour's wife, nor come near to a woman in her uncleanness,
the soul of every

man

mine

man

that doeth that which

is

and hath returned the pledge of his and hath not taken by violence, nor oppressed, and hath given of his substance to the poor, and clothing from his garments to the naked, and hath not lent his money upon usury, nor hath taken nnjuslly, but liath turned his hand
nor hath done violence to his neighbour
debt,
;

31

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and sin, and hath done judgment and righteousness and justice between a man and his neighbour, and hath walked in my commandments and kept my law, and done rigiiteousness, he shall surely live, saith the Lord God. But if he beget a son who is a sinner and a murderer and doeth violence, and hath not walked in the way of his righteous father, hath eaten upon the mountains and hath deiiled his neighbour's wife, hath oppressed the poor and
fi-om violence

needy and hath committed violence and injustice, hath not restored the pledge of his debt, hath turned his eyes towards idols, and hath done iniquity, hath lent his money upon usury, and oppressed, and taken that which was stolen, he that doeth thus shall not hve in all his sin that he hath done he shall surely die, and his blood shall come upon his own head, if he repent not and turn. But if he beget a son, who seeth all the sin of his father that he doeth, and feareth and doeth not likewise, but ceaseth from it, and hath not eaten upon the mountains, nor
:

lifted

up

his eyes to the imagination of the

House

of Israel, neither hath defiled

his neighbour's wife,

nor committed violence against any

evil,

man

and hath

retiu-ned

the pledge of his debt, and turned his eyes from

neither hath oppressed nor

taken violently, and hath given of his substance to the hungry to eat, and hatli
clothed the naked with his garments, and hath turned his hands from violence,
righteousness and ^valkod in

and hath taken no usury, nor the substance of another wrongfully, but hath done my commandments, he shall not die for the sin of his 32

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he shall surely live but his father, because he committed violence and wrong, and plundered and oppressed, and did that which ought not to be done in the midst of my people, he shall die in his transgression. Yet ye say. How is
father
; :

is recompensed for the sin of his father ? But if the son be and shew mercy, and keep all my Law, he shall surely live and the soul that sinneth, it shall die. For the son shall not be recompensed for the sin of his father the righteousness of the righteous shall be upon him, and And if the sinner turn from all the the sin of the sinner shall be upon him. sin that he hath done, and keep all my Law and Commandments, and do righteousness and shew mercy, he shall surelj^ live, he shall not die all his sin that he hath done will I not remember unto him, but in his righteousness that he hath done shall he live. Do I at all desire that the sinner should die, saith the I^ord, and not rather that he should turn from his way and live ? But if the righteous man turn from his righteousness and commit sin, in his transgression that he hath committed shall he die; and all his righteousness that he hath done I will not remember unto him, but in his sin that he hath sinned, in it shall he die. Yet ye say, It is not just. When the righteous man turneth away from his righteousness and committcth iniquity, in his transAnd if the sinner turn from his sin gression that he hath done he shall die. that he hath committed, and do that which is just and I'ight, he that doeth thus hath saved his soul he hath seen and tnvnoH rrf)m all his sin that he

it

that the son

righteous,

33

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hath done

he

shall surely live

is

he shall not

die.

Yet the House of

just,

Israel say.

The way

of the Lord

not just.

Are not

my
?

ways

O House
I

of Israel

Are not your ways

unjust,
a,

O
and

House of

Israel
!

Therefore will

judge you

all

according to your waj

O House

of Israel

saith the I^ord

God.

Turn

ye,

and

repent you of your

you.

sins,

let
all

not the punishment of your sin come upon

Cast away from off you

your transgression in which ye have sinned

a

against me, saith the Lord, and

will

make you
Israel
?

new
For

heart and a

new

spirit

why
die,

ye die in your

sins,
;

House of

I desire

not that ye should

the

saith the

Lord God

hut that ye should repent and

ol'

live, saith

Lord God.

Turn

ye,

and repent you

your

evil,

that ye

may

Hve.

IV.

Concerning the

dutij

iij'

Bishops
in love

lu

receive the repentance oj' those

who

turn,

and meekness.

See then, beloved brethren,

is

tiie

"greatness of the
;

mercy of the Lord God

who who

good and

just,

and

lovetii

mankind

merciful and compassionate to those

turn unto repentance.

For
;

He

delighteth not in hardness and deceitfulness of

heart, without compassion

but willeth that a

man

should turn sinners, and

34

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receive again those

who have

transgressed, into the true religion, that they

may

be able to return unto repentance.

And

if

Bishops teach not and do not thus,

;

the liOrd shall require at their hands the sin of the people
saith
:

as the

Prophet Isaiah

Exhort

my people, saith
It

the Lord

and ye
to

priests,

speak unto Jerusalem,

life

unto her heart.

becometh the Bishop

examine

into the

of the people

and

if

there be any

man

that hath sinned, let

them turn him unto repentance,

But
if

that they

may

obtain for themselves a good rcnvnrd.

they do not teach,

nor turn the people unto godliness, they

shall obtain condemnation.

And now,

then, let us receive with joy and love the repentance of those that turn unto the

Lord

and upon those who have sinned

is

let

us pass sentence with mercy and

meet toward the penitent. And if thou see a man who committeth sin, and is slipping into error, raise him up from his fall but if thou make But it becometh his way pleasant to him, behold, thou hast killed thy brother.
compassion, as
;

thee to raise up him that slippeth from his

seeing
it

fall,

that he perish not,

and that others

may

l)e

instructed and understand, and receive the

word of reproof.

The Bishop must not delay with i-espect to the sin of the people, nor neglect the desire of those who seek for repentance, lest the Hock of Christ perish through
his sloth fidnesK.

For concerning them hath the Loid spoken, by the mouth of

F'i

35

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Jeremiah the prophet, saying.

Many

shepherds have destroyed

my

vineyard

and polluted
tion,

my

portion

and have made

my

portion, which I love, a desola:

and

it is

become a ruin and destruction

through

me

all

the land

is

destroyed, through
sinneth,

me

it

hath perished.

command

the deacons to

when thou seest a man who take him away, and put him forth without,
thou,

And

and instruct him, and reprove him, that others, seeing him,
if

may

fear.

But

he turn and repent,

let

he may teach and instruct

as
it is

them ask and entreat for him with the Bishop, that him for the Saviour prayed to His Father for sinners
:

written in the Gospel, Fathei', forgive

;

them
do.

this,

and lay not

then
let

this sin to

their charge

for they

know not what they

And

them examine

him that hath sinned, whether he leaveth his evil way: and if he confess his sins and turn unto repentance, let them bring him in, and give him power to enter the Church and let tliem command him to fast, according to the
;

sin that

he hath done, two weeks, or three weeks, or

partiality, that

five

weeks, or seven.

It is right to

teach the shnier and instruct him, and reprove him, without

anger or

he

may

find

he

saith. If

he may humble himself, and pray unto the Lord, that mercy and compassion when he standeth before the Lord. For Thou, O Lord, sliouldst strictly observe sin, O Lord, who should

36

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stand before

Thee

for forgiveness

is

from Thee, and mercy

is

in

Thine hand.

Thus then
sinned
:

do, and

make a
and

difference.

For the Lord said

But
himself.

to Cain,
it is

Thou

hast

be

silent therefore,

and

hft

not up thy hand.

right that the

sinner should sorrow

grieve,

and abhor

Let us understand the

:

word which the Lord spake

in

to Moses, concerning
?

Miriam

If

her father had spit

her face, should she not be ashamed seven days

Let her remove without from

camp seven days, and then let her enter in. And Miriam removed without from the camp seven days. And the people moved not forward, until Miriam
the

Let us speak thus, therefore, unto those who desire to repent for their sins. Let us appoint unto them a set time of days, according to their sin, in which they may repent and when they have repented, let us receive them, as fathers have compassion upon their children.
after this the people
;

was cleansed. And

moved.

But

if

Bishops, and other ordained persons, have a stain or spot upon them,

and are brought to shame on account of it, and judge not what is right for the poor and the orphan and the widow, but judge with partiality, that they may get
lucre

and

gifts,

these shall perish with the hypocrites.

As
is

it is

written in the

Gospel, saying.

Why

dost thou regard the mote that

is

in

thy neighbour's eye,

and sepst not the beam that

in thine

own

py<'

.'

Lot the Bishops, therefore,

this sort, lest

and

Priests, take iieed that there

be not found with thoni deeds of

37

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others be offended, seeing tliese evil doings.

For the wicked seek occasion to

destroy others, and to scatter

meal.

tlie

Hock.

And

little

leaven leaveaeth
to destroy

much many
evil

Thus

sin foUovveth al'ter those

thiel' is

who commit it, and goeth on

deeds

more.

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his

I'ound in tl)e treasure-house,

and bringeth an
as
is

name upon
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whole
is

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through his

evil

and

when the
corrupted
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stinking

dead
is

put into ointment,

its

whole savour

and

as as

when a king

violent

and cruel without

I'cedeth in the
;

justice, so are also his rulers.

all

And

when a scabbed sheep

if it

midst of the sheep, they

as a

become scabbed
one that he

be not separated from them

and

mad dog that

biteth

biteth every

findeth, if they kill

him

not, those

whom he

become mad together with him;

so if there be a scorner,

and mocker, and contentious man, and transgressor of the

commandments of the law, let them put him forth from the Church, lest he corrupt the House of the Lord, and make it a den of thieves. We nmst not be silent concerning sinners and wicked men but must reprove them, that they may leave their evil doings, and put away from themselves corrupt practices. But let us exhort them to fast and pray and give alms, that they may be taught to
;

fear the Lord.

For the Lord

said

unto the Children of

Israel,

Fear ye me, and

38

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keep
sin

my commandments.

The Bishop
life

shoiild hfvve anxious care concerning the

of the people, and consider the

of each of them, that he

;

them a guide of salvation

pared
for

into woi-ks of rightoonsness

that so they

may become to may be preshall

the Lord, that they

may

be saved fi'om

tlie

condemnation that

overtake sinners in the day of judgment.

And

lot tliose

who

are negligent hear

what Tie saith have gathered

Wherefore have ye been silent concerning the transgressors, and

their fruits
?

The Bishop must feed the people in peace. Those who have not sinned, let him not leave to fall and those who have sinned, let him turn unto repentance. Hear what the Lord saith unto you, O Bishops, Offend ye not one of these httle ones. But it is right that they should pardon and forgive liim that hath sinned.
;

sin, and cry unto the Lord from the bottom of weeping and groaning, with humility, the Moly Spirit will answer Understand then, O him, saying, The Lord hath pardoned thee all thy sin. Bishop, how much glory and honour the Lord IkiIIi bestowed upon thee, who T;ik(^ IiccmI to thyself, and keep hath given thee power to bind and to loose. the flock of Christ, and walk in the right way, vvliih- thnu livest in this world:
if

And

the sinner confess his

his heart, in

for

it

shall

be required of thee in the day of jndgmont.

will

For to
there

whom men
is

have

rnmmittcd much, of him

they require

much

;m(I

no man that
39

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"

liveth even

one day without

sin,

but one,

who became man

for our sakes,

even

the Lord, the Word.

And

for this

cause the deeds and the hves of the just

men who have

kept tlieniselves have been committed to writing.

For he

saith

My

sheep hear
life

them

everlasting.

my voice, and 1 know them, and He answered and said

Know,
was
it.

they foUow

me

and
:

I give
I

unto

unto the people

Lo,

judge

between sheep and sheep.

then, that ye are fed in the

good pasture.
and

And

that which

left

of the pasture ye have trodden under your feet,

my

sheep have eaten

Lord.

And

again he saith

And
saith.

ye

my

sheep, are the sheep of

your God,

saith the Lord.

Hear,

ye

Now shall ye know that 1 am the my pasture and I the Lord am Bishops, and hear, O people, what the
:

Lord
over

Behold,

1 will

judge between the flock and the goats.

And more-

He

saith, I will

judge the shepherds of the sheep, that have destroyed

my
my
let

sheep by their slothfulness.

And

again

He

saith, I will

judge between the

Bishop and his fellow, between people and people, between ruler and rulers ; for sheep are reasonable creatures, and not without reason. And for this cause
not the people say.

We

are sheep,

and not shepherds, what

is safe,

is

this to

us

As
it

the sheep that follows the good shepherd of the sheep, that he
tliat

may

save

from the raveuhig wolf

40

destroys,

so he that foUoweth a foolish

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and wicked shepherd of the sheep, the wolf shall swallow him up before

his face.

And

therefore

we must keep

far

from

evil

and destructive shepherds, who

fear

spare not, nor save their flocks.

For the people love a good shepherd, and

priest,

him, as a father, and a lord, and a

and a chief of the

priests

of the

Lord

for

he reproveth them, and guideth them imto godliness.

;

For he that

obeyeth him, obeyeth Christ

of Christ.

and he that hcarcth

his voice, heareth the voice

And he that obeyeth Christ, obeyeth God the Father. And moreover and he that refuseth you, refuseth he saith. He that heareth you, heareth me me and he that refuseth me, refiiseth Him that sent me. And thus it becomes
; ;

the Bishop to love the people as his children, for they are his sons

and

let

him nourish them with

eggs,

love

and

instruction, as a bird
until they fly.

which broodeth over her

let

and cherisheth her young ones

;

So

him teach the people

and give
their

the word of the Lord

desire

and feed them with

receive of him.

spiritual
let liim

doctrine,

unto

all

who wish to

And

not be harsh upon them

but reprove them by the word of wisdom, and put them

in fear, that

they turn not

unto
faith,

sin

but
let

let

him rather exhort them

food the people in peace.

to walk in

tlie

right

way and keep the

the fallen,

and

him

And moreover let him raise

41

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and strengthen the weak, and gather

ened by the word of instruction
that they

hi the scattered,

and heal the wounded, and

comfort the faint-hearted, and set right the lame in heart, that they may he strength;

and

let

him

lighten the heavy burden of their sin,

as to them, let

may

attain

unto good hope.

And

them
if

receive instruc-

tion in the

law of the Church, and turn to repentance: and

man be

cast out

through not understanding the word of the Scriptures, despise him not, neither
leave

him

to fall into sin

but help him, and heal

him from the wound of sin, and

But he who
for the beasts

turn him unto thee, and bring him again into the flock of the Church.
refuseth to return, shall be cast out from the flock,

and become food

say.

of the field

and

his portion shall

be with those

who

Let us eat and drink, for

if

to-morrow we

die ;

who

consider not their latter end.

And

the Bishop see any

man who doeth thus, he

should say to him,

I will

bear thy sins for thee, and die in

thy stead, as Christ died for the sin of the world.

with him, until he return unto repentance.

And then let him toil and

labour
his life

For the good shepherd giveth

who is not the shepherd, whose own the sheep are not, seeth the wolf coming, and leaveth the sheep, and the wolf teareth
them and
scattereth

a ransom for the sheep; but the hireling,

them

for

he

is

an

hireling,

he careth not

for the sheep.

We

42

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ought to know that the Lord

standing not the

is

merciful,

and dcsircth not the death of a

sinner,

but his conversion and returning to repentance.

And

if

man

transgress, under-

commandments

that the

Lord hath

set forth for repentance,

evil that

but walk in the deceit of his heart, and remember not his sin and his

he hath done, understanding not the word of Holy Scripture which proclaimeth

But do thou search out the good shepherd, and the humble and patient teacher and reprover, and the mercifiil, and peace-maker, that goeth round aliout and feedeth his sheep and
to him, that
shall perish

mercy

man

and be without hope.

seeketh that which

is lost, like

the Lord our God.

For our Father which

is

in

heaven sent
Christ,

his beloved Son,

left

our Saviour, the Good Sliopherd, our Teacher, Jesus

who

the ninety and nine in the wilderness, and went to seek the one
lost
:

sheep that was

and when he had found

for

it,

he

laid

it

upon

his shoulder,
lost.

and brought

it

into the flock with joy;

He

bad found that which was

Hear

this,

Bishop!

guide them that have erred, and gather in again them

lost;
fen-

that are scattered,

and search out them that are

thou hast power for the

turning of

men

to bind
;

and

to loosen.

So the Lord
;

said to the paralytic, I

in peace.

have

forgiven thee thy sin

thy faith hath saved thee

is

go

Now
43

the peace

which we have received

the Church of Christ, into which tliou shouldst bring

g2

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back those that have repented of their

sins,

which

is

right

and good, and have found the

who have repented and done that hope of hfe. The Bishop ought to
;

heal the
fort

afflicted,

who

are sick through the deeds of sin

to visit them,

and com-

them, and heal their wounds.

;

For the whole need not a physician, but they

to seek

that are sick

lost.

for the

Son of Man came

it is fit,

Inasmuch

as thou art a physician in the

and to succour that which was Church of the Lord, give to

spiritual food, that

every one healing according as

and feed them with Feed the

;

they
lity

may
and

stand fast in the Holy Church.

love,

flock of Christ with

humi-

and reproof, without anger

not puflFed up with the power of

thy

office, for

thou art the shepherd of the sheep of the flock of Christ.

And
just,

gather thou the lambs into thy bosom;

and be good and merciful and

without deceit, or revenge, or jealousy, or accusings, or calumny, or hatred, or

partiality, or

blasphemy, or pride, or vain-glory.

Despise not the people that are

under thee, and hide not from them the commandments of the Lord; neither turn
thyself

away from

their repentance,

nor bring pretexts against them, to drive

them out from the church of the Lord. Be of good understanding, therefore,
44

in

judgment; and receive not the witness

of one against any man, but only the witness of three men, good and true,

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A>oii

concerning

whom

others witness that they are good and true,

who have no
have

hatred or revenge or jealousy.

For there are many that speak

falsely, that

two tongues or

three,

who

rejoice in evil deeds, haters of their brethren,

who

thou hast heard their voice, and believed those who do thus, behold thou hast scattered thy flock without judgment, and hast delivered them to evil and ravening wolves, which are wicked men. Or rather, they are not men, but beasts in the likeness of men, transif

desire to scatter the flock of Christ.

And

gressors and heretics

and unbelievers, who know not the Lord.

;

These are they

that

lie

in wait

by the way

like
;

a devouring wolf, they tear them that depart

is

from the law of the Church

and when they see one that

they think they have found for themselves great gain.

;

gone out of the way, For their father the

devil is a murderer and they that are separated from the Church, and depart from the law, the devils shall be their shepherds, and shall afilict them with torment and distress and sorrow of heart. And they sliall follow the way of the transgressors, and shall lose their hope, and depart farther and farther from the

Lord

and the Bishop

too,

if

he judge not according to

right, his portion shall

be with them.
It is

not right, therefore, to reject the sinner, nor to despise him that turneth

neither be tliou wanting in mercy, that tliou ninyest heal the

wound
45

of sin

K9 :: "Afiao |l"}\'l|;i\lf ow ^-IIA oothti. llA.rl> ^^'lilT'"*- AV14(D RV" I^C a)^'P3*ni. (D'fIT ti.r-lf'""" a)X.V?iy"C'l* A^f T rtAT" a)2\AP ^.C^T 'i^^H.
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and have no communion with the bloody man. For concerning such the Scripture saith. Their feet are swift to shed blood, shame and destruction are in their

God before their who hath taught us, eyes. give, that he may give mito you that saying. Forgive, that he may forgive you is to say. Forgive men their trespasses, that your Heavenly Father may forgive
ways, they

know not

the

way

of peace,
is

and there

is

no

fear of

But the way of peace

our Saviour Jesus Christ,

;

you your But

ye,

trespasses.

And, moreover, he hath taught us

:

in his prayer, saying,

when ye pray, say thus Our Father which art in heaven. Hallowed be thy name Thy kingdom come Thy will be done, as in heaven, so also upon
; ;

earth
as

Give us

this

day our daily bread

Forgive us our trespasses and

sins,

we

also forgive

him

that hath trespassed against us.

And if,

then, ye cannot

forgive the trespass of your neighbour,

how

shall

ye find forgiveness of your

trespasses

transgression,
not, such

But if there be any one that hath been driven forth without and then returning asketh pardon, and the Bishop receiveth him
is

an one

the murderer of his brother and a shedder of blood

;

hke

who shed the blood of Abel his brother Lord. And if any Bishop expel a man without
Cain, Cain, a murderer.

and

his blood cried

is

unto the

transgression, he

become, hke

46

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laJE "i^lH

?i.JEd.*je-

V. That

it is

not lawfulfor us

to

enforce discipline against any man, unless

testimony be established against him, that he hath sinned.

derer.

For he that casteth out a man who hath not ti'ansp-essed, is worse than a murNeither perceiveth he the mercy of God lor he remembereth not the
;

commandments of
tion of his soul

Christ,

one sinner that repenteth.

:

how he And he

said.

There

is

joy

in

heaven on account of
seeing that he re-

that doeth

thus shall not attain to the salva;

for

he erreth, and

falleth into great sin

sins,

proveth not, nor converteth those

;

who commit many

but scattereth the flock

For just is the Lord, and just is the nay, even fighteth against it. of Christ judgment that he judgeth unto all, to the righteous man and to the sinner he is merciful unto all them that turn unto him in righteousness and mercy and humiIt becometh the Bishop, therefore, to judge rightly, and lity, in the love of God. even as the Lord judgeth the sinners that turn to follow Christ, and do his will
:

unto him.

Dost thou not remember David, when he sinned, and Nathan

?

said
I

unto him. Wherefore hast thou done thus

repent thereof:

and he

said, I

have sinned, and thou shalt not

and Nathan

said

when he unto him. Be of good courage, and doubt not

confessed his transgression,

ho was saved from death;

:

die.

And

the prophet Jonas also,

when he would

not preach to the

men

of Nineveh,

47

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fl

was

cast into the sea,

forth

from the belly

and the whale swallowed him up, yet afterwards he came And Hezekiah of the whale, and was saved from death.
lifted

also, although,

when he

up

his heart, chastisement

came upon him,

his heart,

yet,

when he humbled
which
is

himself,

and departed from the exaltation of

and

wept before the Lord, then

He had mercy upon

:

him.

Hear,

ye Bishops, that

profitable in this matter

his

for

it is

written in the Fourth

;

Book

of Kings,

And Manasseh
when he began
salem
;

son reigned in his stead

twelve years old was Manasseh

did that which

to reign, and fifty

and
it is

five

years reigned he over Israel in Jeru;

and

his mother's

name was Haphsaba and he

was
all

evil in

the sight of the Lord.

saying,

Moreover,

written in the Second

Book

of Chronicles,

And he did

that which was evil in the sight of the Lord, above

the abo-

minations of the Gentiles

whom the Lord rooted out before

the Children of Israel.

And he

turned and built on the high places the altars which Hezekiah his father

had pulled down, and raised pillars to Baalim, and made groves, and worshipped all the host of heaven and served them, and built an altar in the House of the Lord at Jerusalem, of which He had said. My name shall be there for ever. And
built an altar to all the stars of heaven in the two courts of the House of the Lord and himself made his son to serve in the fire, in the land of Benonim, and he used signs, and made himself like an ass, and used magic, and set up diviners
;

he

48

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and soothsayers, and wrought much evil in the sight of the Lord, to sin against him and he set up the graven image and the molten image which he had made, in the House of the Lord of which the Lord had said to David and to Solomon his son. In this House, and in Jerusalem, which I have chosen
; ;

out of

all

the tribes of Israel, will I set

my name

for ever.

And

will

no

more move the

only
let

foot of Israel out of the land which I gave imto their fathers
all

them observe

that I have

commanded them
evil

in

my Law and my
corall

covenant and

my

judgments, by the hand of Moses.

And Manasseh
above

rupted Judah, and them that dwelt in Jerusalem, to do

that the Lord had

the nations

removed from before the face of the Children of Israel and the Lord spake against Manasseh and against his people, but they hearkened not unto him. And the Lord sent against them the captains of the host of
the king of Assyria
;

and they took Manasseh

in

bonds, and Ijound

afTlictcd,

him in

fetters,

and led him away to Babylon.

fathers.

And when he was

he sought the face of

the Lord his God, and humbled himself greatly before the face of the

God

of his

And Manasseh
all their

the son of king Hezckiali

prayed, and said thus:

Isaac,

O Lord, Ruler of the whole world, God of our fathers,

and of
with
all

Abraham,

and Jacob,
earth

offspring that are righteous, Avho didst

make heaven and

49

the host of

them, who

didst rebuke the sea with the voice

of thy

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commandment, who didst shut up the depths and seal them up fearfully, and that by thy glorious name whom every thing feareth with trembling, quaking before the face of thy power, for there is no end of the greatness of thy glory fearftil is the chastisement of thy wrath against sinners, but there is no number nor measure of the mercy of thy commandments, for thou alone art the Lord Most High. Thou art merciful, slow to anger, and of great compassion, and repentest thee toward the sins of men. And now, O Lord God of the righteous
; ;

man that thou hast appointed repentance not for and Jacob, who sinned not against thee but turn thyself at the repentance of me a sinner, for my transgressions are more in number than the sand of the sea, and my sins are many Neither am 1 worthy to look upward, and to behold the heiglit of heaven, for the multitude of my transgressions. I have laboured in fetters of iron, that I might obtain for myself rest from sin and by this also I have not been refreshed for I have stirred up thhie anger, and have done evil before tliee, while I observed vanities, and multiplied that which
for
it is

not for the righteous

Isaac,

Abraham, and

my heart, beseeching thy have sinned, O Lord, I have sinned and I confess my sin. I entreat and beseech thee, have mercy upon me, O Lord, have mercy upon me, and deliver me not up to my sin And remember not my transgression against me
profited
not.
I

me
I

And now

bow upon

the knees of
;
.

mercy.

for ever, neither take

vengeance upon

me

in the depths of the earth

For thou,

50

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Lord, art the

;

God

of

upon me
of

inasmuch as

them that repent, and thy goodness shall be shewed when there was no worthiness in me, thou didst save me
I will praise

in the multitude of

thy mercy.

thee at
;

all

times,

and

all

the days
for

my

life

for all the host of

heaven praise thee

and imto thee be glory

evil

ever.

Amen.
the Lord saw that Manasseh repented of the
of his doings that
his prayer,
in his foolishness, the

And when
he had done

Lord pardoned him, and heard

and

answered the voice of his

petition.

And immediately
fetters

a flame of

fire

shone round

about him, and the bonds of his iron

were loosened.

And
;

afterward the

Lord saved Manasseh from all his affliction, and brought him back to Jerusalem, into his kingdom. And Manasseh knew that the Lord was his God and he served and the Lord with all his heart, and with all his soul, all the days of his life righteous. And afterward he put away the strange he was mmibered with the gods out of the House of the Lord, which were made with the hands of man. And he raised the wall very much, and appointed chiefs of the forces in all And all the altars that he had built in the provinces over the walls of Judah.
;

the mountain of the

city
;

House of the Lord, and

in .Tcrusalem,

he cast out of the

the

up the altar of the Lord, and sacrificed sacrifices upon the altar of And Manasseh s]i:ik(' unto Judah, to serve the Lord, and offered praise.
and
set

51

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And Manasseh slept with his fathers in peace, and Amon And he did evil in the sight of the Lord, as his son reigned in his stead. Manasseh his father did, and he provoked the Lord God to anger. Behold then, ye have heard, O our children how he served and sacrificed unto idols, and slew many without law and the Lord God afflicted him for a httle space.
Lord God of Israel.
!

But when he repented, he forgave him his sin, and brought him back into his kingdom for the Lord receiveth the repentance of them that turn unto him,
;

even so that he bringeth them back into their former honour.

greater sin than the worshipping of idols;

For there

is

no

for that is rebellion against the

Lord
gress

yet

men

are saved from

sin,

it

by true repentance.

But

if

any man trans-

and commit

and say

in his heart.

What

will the

Lord do unto me

for this

such an one is rebellious before the Lord. For he doth not first try ? and examine, himself, but walketh in his own will, and doeth the desire of his soul, and saith. This is good. He that doeth thus, and repenteth not, hath

not forgiveness before the Lord.

For the Holy Scripture

evil before the

Now thus did Araon the son saith. And Amon conceived rebellion in his
And he
;

of Manasseh.
heart,

and did

Lord, as Manasseh his father did.

father did

multiplied proud words,

and

said.

My
52

nmch

sin

in his

youth

but when he grew old he

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turned and repented.

will,

And

I also will

do likewise, and
T

will

walk in

my own

and follow the

before the Lord.

my soul; Then Amon did evil

desire of
off the

and when

am

old, I will turn

and repent

before the T^ord, and did evil exceedingly,

above them that were before him.

Then

the Lord brought judgment

his servants set

upon him, upon

and destroyed him from

slew him in his house
;

good land, and

upon him and

hjid set

and the people of the land slew those that

King Amon.

And he
And

reigned two years.

Understand therefore,
lest

ye people

and think not to do

evil as

Amon

did,

ye perish.

in like

manner

let

the Bishop feed and convert the people,

and teach and

from

instruct

them, and reprove them that have sinned, and heal them

their infirmities,

and receive

their repentance, as far as

he can.

But

if

he

be without compassion, and receive not the repentance of sinners that turn unto
the Lord, such an one
is

not worthy of esteem and honour, and shall be con-

demned

before the Lord his God.

But

if

he receive

tlin

repentance of them

that turn unto the Lord, he shall find compassion and

mercy with the Lord God,

who

sent bis only

Son
for

into the world

who was

pleased to be born of a
riiii,^

woman,

and became man

our sakes, and endured

sulft

u]ion the cross, his side

53

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being pierced unto deatli

who being God

the

Word, the Angel

of the great

and
his

fearful counsel,

took upon him our sicknesses and bare our sorrows, and by
are healed
:

wounds our wounds

let

so let us also endure sorrow

and

affliction,

and

us receive the repentance of those

who have

sinned.

See

now

the mercy of the Lord toward Matthew,

who was a

publican

but

made him an Evangelist. And Peter too, who denied him three times through fear, when he repented and wept bitterly. He received his repentance, and made him a shepherd of his sheep. And Paul our brother, who was before a persecutor, who blasphemed against the Holy Ghost, when he turned unto him. He made him an apostle. Unto the woman who was a sinner, who gave of her substance unto many, he said. Thy sins are forgiven thee.
when he turned unto liim, he

The other

also, the adulteress,

whom

the priests placed before him, that they

might try Jesus,

He

saved, and said unto her. Go,

and henceforth

sin not again.

It is right that ye, O Bishops, should put your trust and hope in the Lord, our Lord and our Saviour, our God, and our King, even Jesus Christ, the Saviour of your souls. Draw near unto him in humility and gentleness; make peace without contention and anger convert the sinners, raise the fallen and return
;

not

evil for evil.

And, moreover, be not

railers,

nor angry, nor blasphemous,,

54

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nor boasters, nor acceptors of persons, nor drinkers of much wine or strong
drink; nor dancers; nor thieves, nor murderers
;

nor receivers of bribes

;

neither

seek glory from strange gods, but keep far from them
to this work, that ye should serve the Lord.
let his

for

ye have been called

of the Bishop be,
is

Thus

let

the

life

garments and his food be in moderation and purity, as much as

sufficient
is

for him, that

he transgress not even the

after

any other law. and

first-fruits

For he that laboureth

worthy of
unto the

his meat,

tithes

which they bring into the

Church, according to the commandment of the Lord.

afflicted,

The Bishop ought to

to the
if

give

and the poor, and the widows and orphans, and

needy

and strangers who possess nothing, according to their wants. But give them not their due care, the Lord shall require it of him on
for

the Bishop

t]n;ir

behalf;

he has power to appoint for every one, according as

are ordained in the Church,
it is

it

is

right.

And
;

ye
if

who

if

ye have need, take out of the store

it.

but

ye have not poverty,

not right that ye should take from

And

if

ye do

thus, ye shall be saved before the Loi-d.

But

if

the Bishops take for themselves

for themselves

alone,

and are

insatiable to devour,

and lay up
call

and give not to

shall

the poor, for this cause the Lord shall

clothed with reproach and dishonour.

them

to account,

and they

be

And

therefore he saith.

Ye have drunk
55

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milk,

and have clothed yourselves with wool, and have

which was
fallen,
?

killed bulls
lost.

ye have not

raised that
live

nor helped that which was

Therefore hath he

Must ye indeed
in the

alone upon the earth

commanded you

Law,

saying,

Love your neighbour as yourselves.

is

And moreover he

saith.

not muzzle the mouth of the ox, wliile he treadeth out the corn. not ye to take any thing but that which
as
it is right.
it,

Thou shalt And seek

in proportion to
is

For the holy threshing-floor

the

your labour and toil, Church of the Lord. And

eat ye in
is

as the Levites,

who

serve in the tabernacle of the covenant, which

the image of the Holy Clmrch.

It is right, then, that the priests

should eat the offerings, with their wives and

their offering unto the

their sons

and

their daughters,
tliey

when men have brought

have vowed, or
fruits,

Lord, whether a vow that

oblation
;

or tithes, or sacrifices or

for they

have no other occupation, nor any portion of land with the

;

Children of Israel, but only to do the service of the tabernacle

that the people bring, that
is tlie

for the offering

portion of the Levites.

are the similitude of the Priests

and Levites,

as

And now ye, O Bishops, those who were from the

for the people
;

beginning.

It is right

that ye should entreat

and pray

for

ye are

ordained for the service of this Holy and Blessed Church,

who

stand before the

56

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altars of the

Lord our God, who

offer

up pure and reasonable

Priest.

sacrifices,

without
chiefs,

blood, urito Jesus Christ, the Great

High

For ye are prophets, and

and

rulers,
it

and kings, who have power becometh

to preach

OA'er all the

people that are under you.

to hear the

And you
ledge.

and to speak, and to cause the people

word of the Lord, and not to hide the keys of the teaching of wisdom and know-

And

if

ye hide them, ye shall find condemnation, which

is

prepared for

you with the Lord.

But

if

ye preach and teach the people, ye shall find recompatiently,

pence and glory and favour with the Lord, because ye have endured

and borne
every thing
nesses,
fied

all
;

the burden.
for

And

therefore shall yo find your hope fulfilled in

ye are become
infirmities
:

like Jesus Christ,

who took upon him our

sick-

and bare our

sin

upon the

cross.

For, for our sake

He was

cruci-

who had no

in like

manner should ye

also l)car the sins of his people.

For the prophet Isaiah

sicknesses,

saith concerning our Saviour,

for oiu* sakcs

He
for

took upon him our

and bare our sorrows, and

ho was

afllicted.

And

again

he

saith.

He was

crucified for our sins,

and was

afl3irt(^(l

our transgressions.

In like

manner should ye

also save the people, as Christ saved you.

I

Think not
57

: :

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K
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ritnjlh
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:

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UA

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gnfiA

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:

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:

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d.

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:

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:

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n'AlT
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:
:

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: : : : :

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=

R^^
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Tn

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A-

HIK-Ai

nCD-flf

a-VYl

iLdAf*

::

(DI'Eini^-r

HA%A9 " TfT ^IVa a)Yl--A- 1K

htTl
: :
:

that

it is

a light burden which the Bishops bear.

;

As they bear a heavy burden,

give thereof to the needy.

so shall they receive the first-fruits

and

let

them

For

He

will call

you

to account, with

whom ye cannot strive

nor contend.
their

It is

right, then, that they

who
of

serve the

Holy Church should obtain

Priests
all

due care,
;

and receive the

is

oli'erings,

even as the Priests and Levites, the ministers

as

it

written in the

Book
I
is

Numbers concerning the

unto

And

the Lord said

that they

unto Aaron, Behold

shall offer of all that

have given unto you to keep

sanctified

the

first-fruits
;

me by
;

the Children of Israel

unto thee

have

given

it,

until

thou growest old

this shall
all

and

after thee to thy children,

by an
and of

ordinance for ever.

tified,

And

be yours of their holy things which are sanc-

of the sacrifices, of

their offerings,

and of

all their sacrifices,

their offerings of repentance,

shall bring

and of

all their sin-offerings,

and of
it

all

that they

unto

me

of

all their

holy things, unto thee shall

it,

be,

and to thy
thou and
first

children.

In the most holy place eat ye

;

let

every male eat of

it,

thy children
gifts,
it,

for
all

it is

holy unto thee.

And

this shall
;

be yours of their

and of

that the Children of Israel shall offer

unto thee have

given

and unto thy sons and thy daughters with thee, by an ordinance for ever.
is

Every one that

58

clean in thy house shall eat of

it.

And

the

first-fi-uits

of

oil,

"IJPT

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::

and

all

the

first-fruits

of wine and of wheat,

I

all their first-fruits,

it.

and

all

that they that

shall offer
shall

unto the Lord, unto thee

all their
it
;

have given

And

all

the

first-fruits

be in
I

land,

and

all
is

that they shall bring unto the Lord, unto thee

have

given

every one that

clean in thy house shall eat of

it.

Every thing

that they shall consecrate

thing that openeth the the Lord, from

among the Children of Israel, sliall be thine. And every womb, of all flesh, every thing that they shall bring unto
thine
;

man even unto beast, shall be

:

save those that shall be ranfirstling of

is

somed

with a ransom

even the first-born of men, and the

unclean
old,
is

beasts, shall ye ransom.

And

the ransom shall be, for that which

a month

the price of

fifty

shekels, according to the shekel of the holy things,

firstling

which

twenty

oboli.

But the

of cows, and the firstling of sheep, and the firstling

of goats, thou shalt not ransom, for they are holy; and thou shalt pour out their

blood upon the

a sweet savour.

altar,

and

their fat

thou shalt make a

sacrifice

unto the I/ord, for

And

their flesh shall be for thee, as the breast

shall

which they

oiFer

and as the right shoulder, so

every holy ofTering

I)e

thine, every thing that

it

the Children of Israel shall separate unto the Lord.

have given

unto thee,

and to thy sons and thy daughters with thee, by an everlasting law, and a perpetual
ordinance, which shall be for ever before the Lord, and unto thy seed after thee.
I

59

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HX
VI.

A.A.fl*ii1'T

a)1lri'

yOC.!-

ODM'TO-r

k^flfi^d.

A>k"lH.A

Concerning the duly of the people

to

bring offerings to the Church, according

to their ability.

Hear now

also,

ye people of the elect Church of

God
:

for of old time the

He-

brews were called the People of the Lord, a holy people

generation, your

and now ye are a chosen

names are written

it

in

heaven for a kingdom and a priesthood

ye are a holy people, a bride adorned for the Lord God, a glorious and faithful

Church.
those

Hear how

was ordered

at the beginning

what should be given

to

who

are ordained over the

Church of

Christ, even

vows and

first-fruits

and

tithes, for

the salvation of men's souls.

of the

The beginning
upon
the
Iota,

name

of Jesus

is

Iota, according to the

number of the
is

testimony of the Holy Church, the congregation of people which

founded

which hath knowledge of the Law, and hath kept the

faith,

and

believed in the Lord Jesus Christ, and hath guided

men unto

the knowledge of

word of

Iota,

and hath stood

ofi'erings,

fast in the perfection

of his glory.

In old

time they brought

first-fruits,

and

sacrifices,

and

thank-offerings,

and
let

tithes

and

which was their oblation in those days.

offer

And now also

the Bishops

and Priests

up

sacrifices

and oblations to the Lord our God, the Lord Jesus

60

tlduC.

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:

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1:

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:

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:

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:

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:

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h.i<.fl*^rt

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:
:

ip

A>i^H^'nfh.C

nc'^0'^
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:
:

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.-

s
:

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je,

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a)?i9nAlFlViao>
..

no.

(Don^fhYlon*
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qt^ao'
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:

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mn
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:

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:

9"

::

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:

RIX-Ai

H'XinA KD-C (D?l.^^nC

(D?,9n

"JTi.:

H>k^nA onqAiT
who

?.it.fl*ikft

titl-lh

::

(DSl.JP^f^'I'i,

?i.'>"inC

Christ,

died for us.

He

it

is

who

appointed High-Priests, and Priests,

and Deacons, and Sub-deacons, and Readers, and Singers, and Door-keepers,

and Deaconesses
all

and moreover, widows, and

virgins,

and orphans

and over

these hath the Bishop authority, for he

is

the teacher and instructor of

tlieir

those

who obey
them

the Lord in the right faith, and for

sakes does he deliver

is

the word.

It is right that
all
:

they should obey

is

hira, for

he

the teacher of the

Law

to

and, moreover, he
Spirit.

their father,
ruler,

who hath

begotten them by
;

water and by the

For he

is

your
;

and guide, and strength

and your

God upon
and

earth, under the true

God

and

it is

right that ye should magnify

;

him

glorify him,

and others

also

who are like him

as the

Lord spake by the mouth

all

of David the Prophet, saying, I have said, ye arc Gods, and of the

of

you are children

Most High. Speak not evil

sit first

against the Gods, which are the Bishops ; but let

for

the Bishops

among you;

unto them

is

given glory and honour before

the Lord God, that they

may

feed His people in peace.

;

And

let

the

Deacon

minister in purity, without spot

and
let

let

him

tlo notliin;^

without the authority of

the Bishop, his father.

Neither

the Deaconess do any thing without the

61

(Dh.9Tn,
:

H/k'lIl

A ""HtVr
: : : :

S^y^'i

= =

fflVl A>Wt"l.

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:

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=:

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:

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:

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:

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ft

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: :

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:

=:

a)?i1'V"0-l.

^ICflt^l - <DA Kf "lAl. Yion iTP-t* (DH'i'hih OniT :: >fl"" T*l^ ?iAP HJiYlA _P0C"1 tTOM'TOT H'K'lflA ^kyuK*!."!' A.TE a)?i,fhTI'n ^v.VltJA' H^CK
hJl-nCfp""-- A7n.<5.-r
:

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1"
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:

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tills
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::

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Y.
:

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ah^k-p
:

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::

::

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Twoo
:

l-fi**
:

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::

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^lin

CDIII*!:

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^ItJil'

(Dlfi

A9R

(D"S\onP

y^ffoAi'H'n

authority of the Deacon.

in

company with the to the company with the Deacon. Honour therefore the Priests for they admonish you and teach you the way of the Lord, and receive from them the word in the right faith. For He sent them that they should preach, and teach, and admonish, and baptize in the name of the Father and of the Son and
;

And let not any other woman go to the Deacon^ Deaconess and, in Hke manner, let no woman go

except

Bishop, except in

of the

Holy Ghost, and that they should teach men to keep

I

all

things what-

soever

have commanded them.

;

And honour

ye also the widows and orphans,

offering of incense.

as the Church
in old time,

and

virgins also, as the altar

oifer sacrifice, unless

and the

For,

no one could

he were of the Children of Levi

altar,

nor could any one of the people go in unto the

except with the Priest.

;

so ye also, do not ye any thing without the counsel of the Bishop

for

And he who

doeth any thing without the authority of the Bishop, laboureth for nought, and his occupation is vahi and without profit. As Saul offered up sacrifice without

Samuel the Prophet, and heard a voice saying unto him. Thy sacrifice is vain ; in like manner, if one of the people do any thing without the Priest, it also is vain. So King Ozias also, when, not being a Priest, he performed the office of
the priesthood, became a leper.

And

if

there be any one of the people

who

62

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K,Jf fl*AJP

H?vnah ::

y^V^^-W Xfl9n
:

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=

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:

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: :

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AA-H H.e-HA OchA

:

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:

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and doeth not the commandments of the Lord, he for he hath taken an honour which hath not been given unto him, and hath insulted the priesthood neither hath he been like
usurpeth the Priest's
shall
office,

not escape condemnation

unto Christ,
patiently
;

who

glorified not himself to

be made

a great

High

Priest,

but endured

he heard the voice of the Father, saying. The Lord sware, and repented not. Thou art a Priest for ever, after the order of Melchisedec. But if Christ glorified not himself, but his Father, who was equal with him, how then can he who is only a man take the honour of the priesthood to himself, if he who has authority over him have not given it to him ? For the sons of Korah were of the tribe of Levi yet when they rose up against Moses and Aaron, the fire devoured them, inasmuch as they sought to take what Itelonged not to them and
for
;
;

Dathan, and Abiram, and Korah, went down alivo into the pit. The rod that budded destroyed the counsel of many foolish men, and he shewed by its means the great High Priest who was ordained before the Lord. It is fit then, Brethren, that ye should bring your offerings and incense to the Bishop, for he is the High your first-fruits and tithes, and all your vows, bring ye unto him, that Priest
:

he

may

give to every one their due care, even to the needy

in

who have

nothing.

Let him set them

bour

order as

it is fitting,

that

no one

tak'o

advantage of his neighto take care of all the

in the receiving of alms.

It

bchoveth the

r>islio]>

63

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poor, and examine into their lives, and

know

their condition.

Moreover, when the

to a feast, as

faithful desire to call the

poor and widows and orphans

is fitting

God, even our Lord, hath commanded, it

;

that the

Deacons

should minister

and

let

them inquire

into their lives, let

and place them each one

in his seat, as is fitting.

them call them in, them divide portions unto Let

them, and give thereof to the Shepherd also"apart, for the honour of the Lord,
seeing that the priesthood hath been given unto him.

And when

there hath

been given unto the widows, then

and so

also the Priests,

Deacons take thereof, two portions and teach the word of exhortation let who watch,
let the
:

them
in
it

receive double honour, for they are the apostles of the

Lord Jesus Christ

they are the counsellors of the Bishop, and the crown of the Church,
righteously.

who judge

And let

the Reader take one portion ; and, in like manner, let

the Singers and the Door-keepers receive, each one according to the ordinance
of the Church.

And

let

the people render unto each such honour as becometh

let

him, and not overlook the Bishop, nor delay to give unto him; but
quickly to him, together with the ministers, the Deacons.

them send
fitting that

Now

it is

the Deacons should report to the Bishop

all

the matters of the people, that he For, in old time, there was no

may command
64

the people to do what

is

right.

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one who entered into the temple, or did any thing therein, but the
Prophet Malachi
I-aw.
saith.

Priest.

The

For the

lips

of the priest keep counsel, and search out the

their

For they who serve

idols,

and do according to

own

will,

and make as and

though they were righteous, while they are polluted and

they have no good work, though they make themselves
indeed, seeing their doings, will laugh at

their deeds are evil

like the

Saints

men

them and

despise

them

yet now even

their voice

these cannot accomplish or do any thing without the counsel of the priests of their

gods

but they

lift

up

their eyes unto them,

and

listen to
;

what

commandeth them, and do every

But

thing that

it

saith to thorn

they give glory to

the priests of their gods, and put confidence in them, and trust in their gods.
if

these trust in things that have not

is

life,

and are subject to

evil spirits in

whom
Spirit,

no

profit,

and hope

in vanity, while tliey

make
the

as

though they were

of the Holy

righteous,

how

then should we,

faith,

who have

received

grace
is

and have enlightened

is

and a perfect

liope, in

which

no

iniquity,

which
is full

not deceit

how ought we

to trust in the proacliing of the Gospel,

which

of glory,

and without

fear, that

we may be
K

pleasing unto the

Lord our

God

For the ancient Fathers, and the Bishops,

flonlillnss tliey

are the

mouth

65

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of the Lord.
to

They

are the

mouth

of the Lord, in

Uke manner as Aaron spake

for this cause

Pharaoh while he was a

heljjer

unto Moses.

And
;

he was called Moses,

the

God
I

of Pharaoh, as a

King and an High

Priest

as the

Lord

said to

Behold

have made thee to be a

a Minister and Prophet.

God unto Pharaoh, and Aaron thy brother to be And how is it, then, that ye do not trust in them,
and deliver the word ?
;

seeing that they intercede for you,

for they are

Be

subject to

them

Prophets and the Servants of the Lord

the Deacon after the simi-

litude of

Aaron, and the Bishop after the similitude of Moses.

was

called a

God

before the Lord,

it

is

right that ye also

Moses should honour the

Ifj

then,

Bishops as the Lord, and the Deacon as a Prophet.

but by the Father, so also
of the Bishop.
let

As

Christ did not any thing

not the Deacon do any thing without the counsel

:

The Son does nothing but by the Father

Deacon be subject

and as the Son

is

subject to his Father, so let the

to the Bishop.

VIL

Thai

it is

not lazojid for the

Deacon

to

do any thing but by authority

of the Bishop.

As the Son
and
6G

is

the good pleasure of the Father, and his Messenger of Counsel,

his Prophet, so the

Deacon

also

is

the Messenger and Prophet of the Bishop

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wherefore
Bishop.

it is

not right that he should do any thing without the counsel of the
if

And

Bishop, he causes

he give secretly to the needy without the knowledge of the him to be reproached, and occasions a charge against him of

despising and neglecting the poor

and needy and

destitute

and

afflicted.

But he

who

utters reproachful words, or doeth

any thing

evil against

the Bishop, hath

said.

transgressed against the Lord; not understanding that which

shalt not speak evil of the Ruler of thy People.

He hath

Thou

For

this

law was not ordained

with respect vmto stocks and stones which the Gentiles worship, but for the sake

of the Priests, the Teachers, and Wise Men.

For unto them he

said.

Ye

are

Gods, and

all
if

of you are the children of the Most High.

Understand then,
tell

Deacon,

thou see a poor man, and he be ashamed to ask,

the Bishop

secretly concerning

him

and reveal not nor

Lord

tell

to others his poverty, lest

he be

ashamed and murmur.

thy brother ;

But if thou reveal

his secrets, tliou bringest

sorrow upon

and

for his sake the

shall

be angry with

tliee.

And the Lord

evil against

said unto them. Wherefore have ye not been ashamed to speak

my
?

servant

Moses

and the judgment of the

wratli of the

Lord came upon them.

And Moses
in this

said unto

them who murmured

it

against him.
thnt yc

And we, what

67

are

we

your murmuring,

is

not against
K 2

mo

mm'mur, but

against your

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(1)

Maker.

And
;

if

any one say against one of the people, Thou fool

he hath blasphemed against the name of Christ.
it

he

shall

be
be

condemned
so,

for

And if this

how then
:

shall

be with them

he stretcheth out his

hands upon any one, the Holy

and by him ye are taught have believed in Clnist, by whom also ye are saved; and are anointed with the oil of joy, and with the holy unction, and become the children of light. For when the Bishop layetii liis hands upon you in the holy baptism, the Lord sendeth His Holy Word upon you, which saith. Ye are my Children, and this day have I begotten you. Understand therefore, O man, that through the prayer of the Bishop thou wast called a Cliild of God. And now acknowledge this grace which is given thee and love him who hath loved thee and called thee into this glory and honour. Bow down unto him who is thy father, under God. For ye have heard the word which saith concerning those who have begotten you

him

who blaspheme against the Bishop? For when Spirit cometh down upon the spiritual covenant, and know the Lord, and

according to the
shalt find

iiesli.

Honour thy

father

and thy mother

and thereby thou

good

and.

He

that speaketh evil against his father or his mother, let

him die the death. But if these things be so, how is it that ye do not magnify and honour them who have begotten you again by water and by the Holy Spirit, who have fed you with spiritual milk, and nourished you by the word of exhor68

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tation,

.ind

strengthened you by the Eucharist, and

receive the holy flesh

made you prepared to and the precious blood of our Lord and Saviour Jesus
;

Christ?

These are they who have loosed you from the bonds of sin and have made you partakers of the Holy Eucharist, and of the love of God, that ye
jojnt-licirs

Fear them therefore, and honour them in every thing; for they have the grace of life from the Lord, that they may be judges over them that have transgressed, and may save them from the fire of hell, and absolve them that turn from their sins.
with his Son.
It is right that

should be partakers of the inheritance and

ye should fear these as Princes and Rulers, and be obedient unto

as Kings, and receive them into your houses. Even as Samuel the Prophet gave commandment to the people concerning the King, in the First Book of Kings and moreover, Moses gave commandment concerning the Priests. And
;

them

thus

we

also

command you concerning

ordained.

respect, as

it is

For

in

them their due Moses and Samuel commanded the old time
the Bishops, that ye give

people to honour Kings and Priests,

but
if this

who

minister for the affairs of this world

be so,

much more

is it fitting that

ye should give their due respect and

maintenance unto the Bishops and Priests, who watch and minister for your And if from the beginsakes, and are your guides unto the kingdom of Heaven. ning Kings have raised armies to make war and (i'ilit, liiat they may defend and
H9

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save the bodies of men,

how much more,

then, are those worthy of

honour who

have received the ordination of the Priesthood from the Lord, who heal both soul

and body from condemnation!

Priest's office is greater

For the soul

;

is

greater than the body,

and the
there-

than the King's

for this is the office that bindeth those

who
fore

deserve condemnation, and looseth those

it is

who

seek forgiveness.

And

right that ye should love the Bishop as a Father,

and

fear

him

as a King,

and

trust in

him

as in the Lord,

Bring unto him your

first-fruits

fruits

of the earth, and

the labour of your hands, and your

first

and

tithes

and oblations, and the

of corn and wine, and

ofl'ering

oil,

and wool.

And

then shall he give a blessing

upon you, that your

may be

well-pleasing

and accepted, as incense of

shall bless the

a sweet savour before the Lord your

God

and the Lord

;

works of

your hands, and multiply the good

blessing

fruits of your land for the Lord giveth his upon the heads of the righteous who shew mercy. Behold, then, and know that the Lord hath dehvered us from the curse of the Law, and brought us into life, while we were scattered and lost as sheep that have

no shepherd, and as the brute beast that cannot reason. He hath turned us from our sins, and cleansed us from our transgressions, and commanded us to bring
our oblations to the Priests, and to give alms to the poor

who have

nothing.

70

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For our Lord

saith in the Gospel,

Except your righteousness exceed that of the

Scribes and Pharisees, ye cannot enter into the

kingdom of God.
;

Let
it is

it

then

be your care to give to the Priests and widows and orphans

saying.

as

written,

He hath
;

dispersed and given to the poor, and his righteousness remaineth

sin
is

for ever

for

by righteousness and uprightness and mercy

pardoned, for a

pure and blessed soul pleaseth the Lord.

;

Do

then righteousness thus, as the

Lord hath commanded give to the Priests, as is fitting, the first-fruits of thy for they have power to give to every wine-press and of thy threshing-floor one that i in need, and they have authority over every matter of the Church.
;

Resist not therefore the Bishops, in any of their doings; saying.

it ?

When

did he do

or,

To whom
?

did he give

or.

When

did he spend this

is

and,

Where

did he

receive that

nor judge whether he do what

:

good or

evil,

whether with justice

or without justice

for the

Lord God

shall call tliem to

account for these things,

who hath

given them

the office of the priesthood, and hath granted unto

them

a hiajher degree.

But do thou

set the fear of the

Lord before thine eyes; and remember

always the word that saith, Love the Lord thy

all

God

witli all

thy heart and with

thy mind and with

all

thy strength, and follow not the way which leadeth unto
71

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other gods, nor any thing hke unto them,

doctrine of devils,

who have not

hfe

neither follow the

nor any other devices, which Christ hath not commanded.

But do thou seek unto the reading of the Scriptures, which are the

Law

of

and cease not from the reading of the Scriptures at every opportunity. put away from thee all evil which opposeth itself, which is not commanded in the Law, mocking, and anger. But honour thy father and thy mother who begat
thee according to the flesh, and love thy neighbour as thyself, and be a guide to

God And

and keep far from a false oath, which is without profit. But keep not thou far from the Church of Christ; go early unto it at all times; and worship humbly at all times with the watchful, who sleep not day nor night, who give thanks unto the Lord for hfe, and for all that he has bestowed upon them. Live, and offer unto the Lord of that then, by labour, and the work of thine hands which thou hast, according to thine ability and be a friend of the poor, and obtain possession of the kingdom of Heaven, where there is neither moth nor And if thou wilt save thyself, strive not rust, and where the thief doth not find. in judgment with the Bishop, nor with him who is of the people, thy brother,
the poor
;
; ;

nor with thy companion, wrongfully

but

if

thou

strive

with them wrongfully,

thou hast drawn thyself into

thee to this
office, lor

injustice

and

sin,

seeing that no

man

hath appointed
to

judgment was given

to the Priests,

and not

him who

is

72

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of the people.

For the Lord

saith.

Judge

in righteousness

and

justice

be of
ye,

understanding, and give judgment unto every

man

with discernment.

But

people,

it is

not permitted unto you to judge any man.

For he

saith to

them

who have not

shall not

the ordination of the priesthood. Judge not, for your judgment

be accepted.

saying, Judge the poor

But let the Bishop judge in and the fatherless, and do

righteousness; as
right to

it is

written,

him

that

is

wronged,
saith.

and to the poor; and save the desolate and needy. And moreover he Why do ye not judge between yourselves in justice and righteousness ?

VIII. That

it is

the duty

of the Bishop to try and inquire justice and iipriglitness.

into

every matter in

Be ye

therefore pure, as the Fathers of old, good and ^vise and faithful
evil

and
way,

put away from you the

selves the

law and the corrupt custom.

work, and to do good

But choose

for your-

way

of

life.

It is the evil

duty of the Bisho)) to walk in

;

this right

and to depart from every

and to heal

also the

poor

who have need are that make

of repentance, and to cast out

pretences,

them

that refuse to turn.

For there

and use lying

devices,
L

and bring accusations through

73

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envy and malice

Egyptian

as did tlie

two Elders against Susanna

in Babylon,

and as the

woman

did against Joseph.

But thou,

O man

of God, do not as these

do; but be good and merciful, and receive them that repent.
sinner, neither slay the just.

Favoiir not the

For he that receiveth not the penitent, nor restoreth

the sinners,

he

is

a Father of wrath, and bringeth not peace.

;

And where
up
but

wrath

is,

there the Lord dwelleth not

but wrath

is

the companion of Satan,

peace, and stirreth

who

walketh about

among

false brethren,

who hath no

contention in the Church,

fools,

Understand therefore, and follow not the way of

neither hear ye their voice in that which
;

who

rejoice in evil

is evil,

keep yourselves from them

only revenge and envy.
fault;

for they
evil

have no fear of

God

before their eyes, but

For

men

accuse the good, in

whom

there

is

no

and bring upon them an and

tribulation.

evil report,

and bring them down into great

affliction

But thou,

O
;

Bishop, understand, and inquire of those

who come
discerning

to thee to tell their cause

and judge between them with wisdom,

how and what

the matter

is.

gressed, reprove him, as the

Lord hath

and exhort him

74

to turn to repentance.

And if a man be found to have transcommanded take him with thee alone, And if he refuse, take with thee one or
;

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two, and

tell

him of

his negligence

and

folly,

and teach him

in

meekness and

good, and maketh her rest in the bosom of the instructors. And if he hear the word of you three, he hath saved himself, and gained his soul. But if he refuse to hear,
in the heart of the

wisdom; and say unto him. Wisdom dwelleth

him be unto thee as a Gentile, a heathen and a publican. Receive him not, neither bring him into the Church nor number him with the Christian people. But as for those of their sins, and turn to our Lord Jesus Christ, the Son of the Living who repent God, He will receive their repentance.
tell it

to the

Church

and

if

he refuse to hear the Church,

let

Behold,
Didascalia,

L Matthew,
who was

one of the Twelve, declare unto you the doctrine of

this

before a publican, but

when

repented and believed with a

right faith, I
for

became an Apostle, and a preacher of the word of the Holy Gospel;

by

faith shall a

man

be saved.

And

thus Zacchaius also,

who was

before a

piiblican,

and despised him not.

into the

when he returned and prayed unto And so with those

he saith unto them.

the Lord, he received his repentance,

soldiers

and publicans who entered

after

Church, and heard the word of repentance from John the Baptist,

their ba^itism

Do no more
l2

than that which

tlip

is

commanded

you.

Be not heavy upon your

brethren, nor tipon

heathen that turn to the

73

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Lord,

lest

they rebel against the

faith.

Thus we command you

Them

return unto the

Scriptures,
instruction.

Lord bring

into the
fruits

Church, that they

may hear
;

the voice of the

and bring forth

meet

for repentance

that they despise not

;

But stand ye not together with them

after the

in prayer

but

let

them put

them forth,
Gospel.

reading of the Scriptures of the Law, the Prophets, and the

And

then

that others seeing

them stand at all times prepared to worship in the Church, them may fear, and receive instruction and learn godliness.
let

Bishop, help the samers, and strengthen

them by the word

of the

Lord

and despise them not, neither refuse to eat with sinners and publicans.

Por

when

the Pharisees said to His disciples. Wherefore doth your master eat with

sinners
sician,

and publicans

.'

he answered and said unto them.

:

The

sick

need the phy-

and not they that are whole

came not
is

to call the righteous, but sinners

to repentance.

And

for this cause it

right that thou shouldst visit

;

them and

comfort them, and eat with them in love

vation,

and shouldst be careful

for their sal-

and help them, and say unto them. Be strong, and clap your hands, and
feet.

dance with your

It

behoveth you, therefore, to comfort them that are

sorrowful in heart,

and bear patiently with them that are angry, that they turn

76

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not again unto folly

for the angry

man

is

ever a fool.
;

But if any man turn, and shew the fruit of repentance, straightway receive him as it was with the prodigal son, who spent all his father's substance in riotous living. And he consumed all his substance. And there came a great famine in that land, and he began to be in want and he went and joined himself to one of the men of that country. And he sent him to In's farm-yard to feed swine and he desired to fill himself with the husks which the swine did eat and no man gave unto him. And he thought in his heart, and said. How many servants of my father have bread enough and to spare, and I die of hunger in
;
; ;

this place

I will arise

and go unto

my

Father, and will say unto him. Father,

I have sinned against heaven and before thee, and

am

not worthy to be called thy

son

make me
his

as

one of thy servants.

off,

And he

arose,

and went to

his Father.

And
fell

Father saw him afar

his neck,

and had compassion upon him, and

ran,

and

on

and kissed him.

thee,

against heaven
his

and before

and

And his son said unto him, I have sinned am not worthy to be called thy son. And
qnicklx" the best
slioos

Father said unto his servants. Bring out

jiim
;

garments, and put

;

them on

and put a ring on and

kill,

his hand,

and

on his feet
:

and bring out

the fatted

calf,

and

let

us cat and nialu- merry

for this

my
77

son was

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dead and

is

alive again,

was

lost

and

is

found.

Do thus, O

Converts are baptized, and receive them, and lay

when the new thy hands upon them and over

Bishop,

them, for they are purified by repentance

and, after that thou hast prayed over

them, baptize them, and bring them into the good flock.
layeth his
Christ,
saith

hand upon them, they

if

receive the

Holy

Spirit

For when the Bishop from our Lord Jesus

And

there be one of the believing brethren that asketh thee,

slain the sinner
?

and

unto thee. Wherefore hast thou

shouldst not thou rejoice

is

with him, and say unto him. For this thy brother was dead and

alive again,

was

lost

and

is

found

For the Lord

is

merciful,

and pardoneth the

that which
is

sin of

him

that hath transgressed,

when he repenteth and doeth

what David

did,

when he sinned concerning

the wife of Ui'iah.

Hear After he had

right.

confessed his transgression, he repented, and said.

Turn thy face from my sin, my transgressions Create in me a clean heart, O Lord, and renew a right spirit within me Cast me not out from before thy face, and take not away thy Holy Spirit from me Restore unto me thy joy and thy salvation, and strengthen me with thy powerful spirit And thou too, O Bishop, heal

O Lord, and

blot out all

them

as a wise physician,

and as a
:

faithful friend

who

anxiously seeketh the

salvation of his neighbour

so also

do thou help them, and save them, and

78

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>l1|ao

>iA

JEl-n^,

Yin^-H

JCYlCD'i.

J^OClfTtU-

heal from the wounds of sin those

who
if

turn unto the Lord, that they

may

be saved from condemnation.

And
;

their disorder be great, give

them the

remedy which

blotteth out iniquity

that destroyeth the poison of the disease, that

and anoint them with the ointment of Hfe, and bind is, prayer and fasting:
are broken, by entreaty

up the deformity of those whose hmbs

and suppHcation.

And

if,

though thou hast done

all this,

thou be not yet able to heal them, be not

cutteth gently Avith the lancet
is

against

them

as a saw which cutteth asunder, and as a hatchet which breaketh

in pieces, but as a wise physician,

who

and driveth
all

out the uncleanness of the disorder which the body be the Church.

concealed wthin, and so shall

made whole.
For

But

if

thou see a deceitful and talkative man,

in folly
evil

who

refiiseth to return

unto repentance, but liveth

and error, cut him off from

It is right
is

He

hath said. Put away

from amongst you.

that thou shouldst reprove him, but account him not as thine enemy, for he

one of thy members.

rich or the poor.

And

respect not persons in judgment, neither favour the

Shepherds of the sheep, and Deacons, must not hear the word of falseliood and accusation against a man that is innocent, in whom is no transgression, to pTit him out of the Churcli, devising that ye may receive gifts, and

For

ye,

respecting persons

for those

who do

thus are conipiinions of the Devil.

Know,

79

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then, that ye shall be reconipensed for this before the judgment-seat of God
is

for

it

written, saying.

Thou shalt not

justice.

slay the righteous with the wicked, neither shalt

:

thou receive a bribe to destroy hfe

perverteth the

for a bribe blindeth the eyes of the wise,

and

word of

Neither honour thou the transgressor for the

sake of a

gift,

nor change right for wrong ; but keep thyself, and do not any

such thing.
iniquity
;

Judge not unrighteously, neither be partaker with the workers of

it is

for

said

by the Prophet Esaias,

Woe

unto them that

light,
evil,

call

good

evil,

and and

evil

good,

who
!

call light

darkness and darkness

wise to do

who

call

sweet bitter
are wise

bitter sweet
if

Woe mito them who are

saith.

and

say.

We

And

ye pervert judgment by iniquity,

know

that ye shall bring

shall

upon yourselves
But

condemnation.

For our Lord

As ye have judged, so
it

ye be judged ; and
if

with the measure by which ye measure, shall

be measured unto you.

ye understand and inquire into the word of judgment, ye will discern the

evil,

and the
tions.

false,

and the calumniators, who slay

their neighbours by unjust accusa-

These are they that bring

in contention,

and observe words of vanity, and

make a

snare for themselves by the words of their lips: those that do thus, drive

ye far from the Church, that they pollute not the Church of God.

But

if

they

80

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them

turn and repent and leave their wickedness, and do

tliat

which

is right, let

be received, to enter into the Church

Christ.

for they

have received the body of

in his

But

if

man

be born having a superfluity

lest it

members,

will

he
in

not cut off the superfluous member,

like

be a reproach upon him ?

And

manner, ye, the shepherds of the sheep, drive out of the Church of the
heretics
;

Lord the apostates and

for

it is

a reproach,

if

those live

among you
from the

who

believe not in our

:

Lord Jesus

Christ.

Cut tlicm

off for ever

Church

for ye are truly

members

of Christ, and sons of the Church.

But

if

there be found

among you a

superfluous

member, who dcviseth

in

evil,

and walketh

up and down among you, and bringeth

he,

murder and slander and blasphemy,

and blasphemed
let

who docth

thus, hath perfected all the devices of Satan,

against the Church.

forth

Those who do

thus, drive ye o\it

and

them be

cast

from the Church, and be recompensed according to

their works,

and be

cut off for ever from the people of the Lord. the Cluirch of

And when
mcml)or
is

ye do thus, behold,

God

is

beautified

for the evil

gone out of her which

dwelt in her and disturbed her.

These are

tlie

destroyers, the haters of that

81

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which

is

good, the lovers of wealth and vain-glory,

who

are wise to do evil, and

scatter the sheep of the flock of Christ.

It

behoveth Bishops to judge the people in righteousness

I also will

for the

Lord

saith.

If

ye walk in a crooked way,

walk with you

just

in a wilt

crooked way.
be
just,

More-

over he saith in a certain place.

With the

thou

and with the

pure

man thou

wilt be

pure

and with the excellent thou

wilt

be excellent, and
of purity, that

with the froward thou wilt be froward.

Walk then

in the

way

thou mayest find glory and favour with the Lord.

Be

of one mind, and love

one another.
in unity, that
spirit,

And ye also, O Bishops, feed the people diligently with one mind, ye may praise the Lord one faith. Be then one body and one
,iii

and one

faith, as
tell

the Lord hath given you grace.

It is right that the

;

Deacon should
the

the Bishop every thing that hath been done

:

as Christ also

did not any thing, but by the Father

for there is

one

will of the

Father and of

Son and of the Holy Ghost.

let

And when

the

Deacon hath received ordination

is fitting;

from the Bishop,

him be

as

an ear and an eye and a mouth to the Bishop,

even as Jethro told
word.
is

and

tell

the Bishop the matters of the people, as

his

Moses the Prophet, and he received

a Christian people.

This

is

an honour which becometh

Let not him who

of the people judge, neither the Rulers,

82

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but those only

who

are ordained over the Church.

For Satan bringeth a

snare upon the servants of the Lord from the unbelievers, and teacheth them

reproaches and blasphemies.

us,

among who can judge between us with justice ? Suffer not then the heathen to know your hidden secrets neither receive the testimony against you of those who beheve not, but keep that which hath been given to you. For He saith. Give unto Caesar the things that ai-e Caesar's, and unto God the things that are
Is there

not a

man

of imderstanding

God's.
it

But

if

thou hast a debt to pay, delay not to give

it,

saying, I will pay

who believeth not, I will not pay when he paid tribute. And ye, O servants of the it Lord, keep the commandments of Christ and if yc see among the brethren a contention or dispute, bring word concerning them to those who are ordained.
to

my

brother

who

is

a believer, but to him

but do as did our Lord,

If they

be

men
But

of evil habits, and makers of

strife,

and haters of that which

is

good, and walk not in the right way, them that arc such reprove, and put them
to

shame.

if

they repent, receive them.

And

if

ye do thus, ye have made

It

peace between brethren, and have saved them from

sin.
;

behoveth you also to

overlook and forgive the trespasses of your neighbour

Peter,

as tlie

Lord commanded
shall

when he

said unto him. If

my

neighbour

sin against

me, how often

83

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1 forgive

him ? seven times

And

Jesus said unto him, I say not unto thee

seven times, but even seventy times seven.

Thus then the Lord

willeth that his

disciples should do, and that they should never suffer revenge to dwell in their

hearts, nor anger,

nor

evil desires live in

but that they should

:

make peace between

peace-

brethren, that they

may

one mind

for

he

saith. Blessed are the

makers, for they shall be called the sons of

God.
:

on the Sabbath to make debates, but rather peace And it is right, O ye Bishops, let judgment therefore be given on other days.
Moreover,
it is

not

fitting

that the Priests and Deacons should

sit

with you in judgment

;

and judge ye not

controversy

with partiality, and accepting of persons

as the servants of the Lord.

but judge in righteousness and truth,

And

if

there be any one

who hath a

them come both of them together, and stand in the court as it is written in the Law, Judge ye between them in righteousness and truth. And take heed, and quickly reconcile them, and make peace between them, before the judgment of death proceed from the Bishop upon him that hath
with his neighbour,
;

let

transgressed.

For with you,

if

in the court of judgment, sitteth Christ, the

Son of

God.

Such an one hath blasphemed the name of the Lord, and walketh not in the right way, be not hasty to give judgment against the
say.

And

any

man

84

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one, without his neighbour's appearing also.

And when

they are

judge between them.

For the judgment that cometh and on the

other,
it

forth from

come together, you leadeth on the

For our
becomes known,
from everlasting

one hand unto

life

leadeth unto condemnation.

Lord

saith.
is

Follow righteousness and

justly brought

truth.

And he whose

sin
ftir

and who
life,

up

to judgment, shall be driven

not see the glory of the Lord, but shall be made ashamed before But if ye judge with iniquity, ye shall find condemnation, and shall be recompensed before the Lord according to your deeds as the Lord recompensed unto the two Elders who spake falsely against Susanna. Take heed, then, of speaking falsely for he that speaketh falsely shall have great condemnation. Be not as the men who transgressed the Law, who spake falsely against Naboth in Samaria and as the Council of the Jews, Avho spake falsely against our Lord in Jerusalem and as those who spake falsely against Stephen, the
shall

and

the Saints.

first

martyr.

They
evil.

that bear witness then

must be meek men,

in

whom

is

no

anger, pure, good, loving the Lord, humble, faithful, worshippers of the Lord,

men without
But

Those who are of this

sort are

worthy to bear witness, being

pure, without evil or stain;

as for those

and inquire thou

diligently into their testimony.

who

live

not thus, receive not their testimony.

;

And
he
85

if

many
Let

false witnesses

agree in one counsel, yet hear not their voice

for

saith.

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me

not be joined unto their bloody assembly.

And, moreover,
sit

in the

Law, Receive not a

false

accusation, neither
;

commanded with him who doeth

it is

unjustly, lest thou

become an unjust witness

and. Join not thyself with a multibefore

tude to do iniquity.
into his

And when a man cometh

is

you

in judgment, inquire
;

manner of hfe, and what

after righteousness, that
is

are his disposition

and habits
in

and

if

ye find

witnesses concerning him, that there

no depravedness

him, but that he

foUoweth
the poor,

he loveth the Lord, receiveth strangers, loveth

a lover of the brethren, one that loveth not gain, no extortioner, no

idle,

drunkard, nor

a merciful man,

who openeth not

his

hand

for oppression

him whose doings

brother

are thus, judge ye in righteousness

and truth.
is

But him that

speaketh falsely against his neighbour reprove, for he

;

the murderer of his

that others seeing

it,

may

fear,

and not

follow, his

way.

And

if

there

be any

man whose

and put him to shame.

another, give
court.

is made known in the judgment, reprove him, As we have said before, if any man bring a charge against not judgment for the one without their being both together in the

transgression

But

if

ye judge for the one wrongfully, without the other's standing up in

;

the court ofjudgment, ye are become speakers of that which is false

as the Priests

who

spake falsely against Susanna in Babylon, and brought her

down

into the

86

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court of controversy, unto the judgment of death.

And

ye

in

hke manner,

if

ye

judge not

in justice

and righteousness,

shall find

condemnation, and the punish-

ment

of the wrath of the

Lord

shall

come upon you.

do that wliich

But

if

ye judge in righteeverlasting.
at all times, that

ousness and justice, ye shall find a good recompence, and

life

Take heed, then, beloved brethren

ye

is

good

may

find glory before the

Lord, with the Holy Fathers, Abraham, Isaac, and

;

Jacob, in the kingdom of heaven, in hfe everlasting

for that is right before the

Lord.

Judge

in righteousness

and peace, without anger.

have

For he that maketh For he

his neighliour angry without a cause, shall

saith.

his portion in hell.

Before the sun go down, cool your wrath, and give not place to the
;

And again David saith. Be angry and sin not have love among one another. Remove evil from your hearts, and let peace be among you and hear
Devil.
;

what our Lord and Saviour Jesus Christ said and taught in the Holy Gospel thoubringest thy gift to the altar, and there rememberest that thy brother hath aught against thee, leave there thy offering before the altar, and go, first be

When

reconciled with thy brother, and then return and offer thy

gift.

The

offering of
if

the Lord
hast

is

meek

heart and humble

spirit,

prayer, and thanksgiving; but

lieart,

thou

made thy neighbour angry and

grieved his

the Lord will not receive

87

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thy offering and prayer.

prayer and supplication at

It is right,
all

beloved brethren, that ye should offer

tell all

times,

and

your petitions to the Lord, that he

Praise the

may remove from you

always, in every season
;

indignation and anger.

Lord

at all times,

and make mention of His name, which is Most High, that he may take away fi'om you hatred and anger and revenge, that ye may be
able to pray with a pm-e heart, without iniquity ; for the

us to love our enemies, and

much more then our

;

Lord hath commanded friends. And again he saith.

Hate no man, but reprove some, and instruct

him.

neither hate thy brother with thy

whole heart, nor hear an accusation against him, lest thou be offended concerning
Oppress not the stranger that dwelleth with thee
:

for

thou also wast a

is

stranger in the land of Egypt

neither hate the Edomite, for he

thy brother.
evil, let

And David

also saith. If I

have repaid them that have requited

me

my

enemies cause

me

to fall

down naked.
to

IX. That Christians ought

not
If
let

forgive the trespasses of their neighbours, and

evil.

revenge dwell in their hearts, nor think

ye

will

be Christians in truth, walk in the

;

every bond of sin

for the Saviour iiath

way of the Lord, and loose commanded you to forgive the trespasses

88

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of your neighbours, even unto seventy times seven. And if ye will not forgive them, hear what Jeremiah the Prophet saith. Moreover, if thou hast thought

and hast kept hatred, and judged in anger, thy prayer cannot for thou hast not done the commandments of the Lord, inasmuch as thou hast not forgiven the trespasses of thy brother four hundred and ninety times. Be therefore slow to anger and of much compassion, that thou mayest save thyself. And if thou do thus, thou shalt be the child of thy Father which is in heaven and when thou entreatest him, he shall hear thy prayer, as a
evil in thine heart,

ascend unto the Lord

faithful friend.

Wherefore,

O Bishops, when

ye are gathered together for prayer

and praise and worship, and hearing the reading of the word of exhortation from the Holy Scriptures, let the Deacon stand in the midst of you, crying out with a loud voice, and saying. If there be in the heart of any man revenge or envy or and then the Lord shall deceit, or any malice, let him speedily be reconciled
:

receive their prayer.

And when ye
and
if

enter into an bouse, say thus.

The peace

of

the Lord be in this house!

the son of peace be there, your peace shall rest

upon it. As it is written. He is peace to them that are afar off, and salvation to them that are nigh even to the people that believe in Christ. It behoveth all that enter into the Church of the Lord to ask of him to send His mercy and peace upon the people.
;

89

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is

the duty

of Bishops
the

to he peace-makers, merciful,

pardoning him who

hath transgressed against them, and that they should receive the repentance of
those

who return unto

Lord: and

if they do not thus, they shall not he called

Bishops, but they shall be called evil-doers.

If the Bishop pray for peace

upon

others,

how then

shall
if
is

he himself not be

peaceable, that he

may

be called a Son of peace?

?

For
it

he himself have not

requisite, before all

peace,

how can he

give peace to others

Wherefore
;

he be peaceable, without mahce or hatred but in love and peace let him reconcile and feed the sheep of Christ yea moreover let him watch over them as a faithful friend, that they may be saved together, and become one flock.
things, that
;

But

evil

men, who do

iniquity
is

and bring
a

in hatred

and disturbance, are

far

from

the Lord.

For the Lord

God

of mercy,

who

desireth to gather in
all

men

unto repentance, by the teaching of the just, even of

Prophets.

the generations of the

For before the Flood, the people lived walking according to the exhorand Seth, and Enoch, who was taken up into heaven.

tations of Abel,

And them

that were after the Flood,

Noah

taught

and them of Sodom, Lot taught, the hosthe Patriarchs,

pitable entertainer of strangers.

And after Lot were Melchisedec,

90

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9"

and Job, the lover of the Lord.

taught by the

The Egyptians and

and

the Children of Israel were

commands

of Moses, and Joshua the son of Nun, and Caleb, and

;

Phinehas, and those that came after them

of Angels and Prophets; the Holy Virgin Mary.

after the

Law, by the reproofs

and

after these

For

after

was our Lord, who was made man of John the Baptist had been put in prison, he
is

preached, saying. Repent, for the kingdom of heaven

at hand.

And

after that

he had suffered on the Cross, he commanded us, even us the twelve Apostles, to
preach, together with our good brother Paul.

We

are they

who have

received this

grace of God, that we should be witnesses for his Son our Lord Jesus Christ.
,

And

with us, moreover, are James the brother of the Lord and the seven Deacons. We have hoard from the mouth of oxir Lord the Avord of life, and we believe and know
that he
is

Jesus the Christ, in

whom

the Father

is avcII

pleased.

We declare unto
perish.

you pprfoctly that which we have heard from him,

let

tlint

us offer praises with one voice, that

the Loi'd hath

commanded

us,

done, as in heaven, so in earth.

we may when we pra}' to As all the hosts

obtain
tlie

To him everlasting. And thus Father, saying. Thy will be

life

none may

of heavenly and spiritual beings

sing praises, so let every creature on earth praise the one God, through his only

Son, our Lord

God and

Saviour, Jesus Clu-ist.

This

is

his will, that

we should

n2

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praise
it is

him and

bless

him with one mind, and worship him with one

spirit

for

the will of Christ, that those

who

are saved should be multiphed,

and that

not one of them should perish, nor the Church be diminished.

soul which hath been

Slay not the

made alive through repentance;

:

for

it

hath been saved from

fulfil all

indignation and wrath

of Scripture.

but do ye, in goodness and patience,

the words

But

if

thou scatter the sheep of the flock of Christ, thou art

Destroy not the lambs, which Christ feedeth.

become an enemy of
heed therefore,
be scattered,

Christ.

Take

Bishop, lest through thy means the sheep of Christ's flock

whom we

have gathered together by the preaching of tongues

toil

from every quarter, by

thirst,

and labour and sorrow, by watching, by hunger and

by labour

in journeyings,

by

pei-secution,

and
;

afiliction,

and imprisonment.

Behold, thus have

which

is

Lord and have filled His vineyard, the Holy Congregation, the Church of the Lord. Let them that
the will of the
it

we done

are called into

rejoice
life

and be glad, praising and blessing the Lord, even they

everlasting.

that are called unto

And

ye,

people, keep

among you
:

love
for

and peace, that ye may go unto the House of the Lord with one heart
this

and

ye

shall find great

and good recompence from the Lord.

92

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But thou,

Bishop, be without spot, and do not that which

deceitful,

is

not

fitting

and be not angry, nor

nor of an

evil disposition
is

but be an instructor,
;

a helper of them that perish, counselling that which

people, as a

good

and confirm the

man

of God.

And when

ye are gathered together in the church,

command them

to walk in the right way, as a wise ship-master.

;

And command
to
sit

the Deacons to be as the sailors

in his place, as
it is fitting,

and

let

them cause the brethren

and purity
;

each one

in righteousness

for they are together

with you in one

ship.

Let then the length of the church be towards the east

its sides, after

and

let there

bq two porches in

the likeness of a ship

and
sit

let

the
his

throne of the Bishop be set in the midst.

right-hand and on his
their
fear
left
;

And

then

let

the Priests

on

and the Deacons stand ready to minister, having

garments

girt up, as sailors.

But

let the
let

people

sit

in their places, with

sit

and trembling; and

in like

manner

the

women

by themselves

in

silence.

And

let

the Reader stand up in a high place, and read the Books of

Moses, and of Joshua the son of Nun, and of the Judges, and the Kings and

93

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Chronicles, and the writings after the Captivity, after the return from Babylon,

Job

and Solomon, and the Fifteen Prophets.

;

And
let

then

let

them read

in

the Scriptures by two

and

let

one

rise

up and sing praises in the words, of

David, and let the people answer in praises.

Then

them read the Acts of the

Apostles, and the Epistles of Paul, our beloved fellow-labourer, which he wrote and

sent to

all

the Churches, by the help of the Holy Spirit.

And

after this, let the

I

Priest or

Deacon read the Gospel, which we have given you, even

Matthew, and

John, or that which Luke and

even that which they have set in order for you.

the Gospel
great fear.
Priests
is

Mark have set forth, the fellow-labourers with Paul, And when he stands up, while
and Deacons and
silent,
all

read, let the Priests

it

the people stand up with

!

For

is

written.

Be

Israel,

and hear

And

then

let the

stand up one by one and confirm the people;

and afterwards the

Bishop, that he

may

save
in,

where the

men come

them by an exhortation. Let the door-keepers stand and put them in their places and so let the Dea;

conesses likewise

make

the

women

stand in their places.

And

if

any be found
to shame,

standing in places which are not their own, let the Deacons put

them

and bring them back to

the church as a ship.

their places

for the

Deacons are as the

sailors,

and

Yet

is

it

not a ship, but a flock of sheep.

But the

94

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na^flf a-r yiCfltJPT Yino Y^^^Y-ao- (D?i.JZ ^flf Hi^R- :"Kron HJl.^d.'n'n nJ^w-h* (DnHd^O
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shepherds separate the sheep from the goats, and place them each according
to their kind,

and on

their

own

side.

And

thus

let

the people also,

class.

when they
Let the

meet
let

in the

church, be placed together according to their

;

young men stand by themselves but if there be not room to contain them, them stand with the rest of the people. And let the old men also stand by
let

themselves; but

the children be placed before their fathers,

who may

take
;

let the young women also be set by themselves them stand behind the married women. And let those that have husbands and children be by themselves. It is the duty of the Deacon to arrange them one by one that no one trespass into the seat of his neighbour. And let him mark carefully the manners and behaviotir of the people in the church, that they may not sleep, nor neglect to pray but let him keep watch over them and if any be found laughing or talking foolishly, let him reprove them, and cause them to be silent. It liehoveth us then to stand in the church with fear and trembling, and to set our thoughts upon hearing the word of the Scriptures. And when he who speaks to the Catechumens cries aloud, let the teachers, and those who are under penance, and all the people, rise up and look towards the east, and pray unto the Lord, who is in e^-ery place, that He would l)nng them into the former place, into tlic Garden of joy, from whence

them under
if

their care.

And

but

there be not room, let

95

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the

first

man was cast

them
offer

forth,

a\

hen he consented to the counsel of the serpent, and

of the Lord.

transgressed the

commandment
up a
sacrifice

And afterwards let

to be silent

the Priest arise

and
then

let let

unto the Lord with fear and trembling.

;

And

the Deacons arise, and

command them

and

let

the Deacon

who

stands with the Bisliop say thus to the people, that no

dwell in his heart, unto iiatred or envy against his

the people salute one another with a holy kiss
also salute each other
:

man let neighbour. And

Judas

revenge

then

let

and

in like

manner let the women

Iscariot,

but salute not one another

deceitfiilly, as

who

kissed our Lord.

And

afterwards let the

tion for all that are in the

King, and for the Priests, for

the

Holy Apostolic Clmrch.

Deacon pray and make supplicachurch, for the fruits of the earth, and for the tlie Rulers and Chief Priests, and for peace upon And after this, let the Chief Priest pray and ofier
the people.

supphcation that peace

may be upon

Moses commanded that

bless thee

And then let him bless them, as the Priests should bless the people, saying thus. The Lord
his face to shine
!

and keep thee, and make

upon

thee,

and save thee, and

Bishop pray,
lift

give thee peace,

and have mercy upon thee

And

after this let the

and

say.

Save thy people, and

!

bless thine inheritance! feed

them, and

them up

for ever

for

it is

thy Holy Church, which thou hast purchased by thy name, and

96

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redeemed by thy blood, by our Lord Jesus Christ, who hath called her to be an assembly of Kings and Priests, a pure generation, a holy people And after that the Priests have taken into their hands the Mysteries, let them take
!

heed that none enter who are not believers. And then let the people stand up, and let the women also, by themselves, veil their heads, and let them stretch
out their hands, and pray for pardon, and receive His flesh and precious blood.

And if any brother or sister come from a distant place, let the Deacon inquire into And if they have the true tokens of faith, their lives, and understand their faith.
let

him

receive

them

to enter into the church.

But

if

they be unsound in the

faith, let
off, let

him not receive them to enter in.

And if a

Priest
let it

come from a place

same

afar

the Priests receive him, and in like manner

be done with the Deais

cons.

And

if

a Bishop come, a stranger, let the Bishop,

who

in the

station,

receive him, and let

let

him

sit

with him, and

let

him give him honour.

cxliort,

And

then
;

them request him

saith,

to teach,

and reprove, and

and comfort them

for

He

A
he

Prophet
offer

is

without honour in his own country.

Entreat him there-

fore that

sacrifice, let

the people.

up the sacrifice. And if, through fear, he will not offer up the them entreat him the more earnestly to give at least a blessing to And if any man come unto thee, wliether a stranger or one of the
97

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men

of the place, clothed in a goodly robe, full of grace and dignity, do thou,

Bishop, proclaim unto him the word of the Lord.

And

while thou hearest

them

singing and reading the Scriptures, neglect not thy ministry

and the work of thine

hands.

It

is

honour them.
stranger, let

and magnify and man, who honomreth not the the Deacon, when he cometh, rebuke him, and place him behind the
right that the brethren should receive strangers,

And

if

there be any haughty

rest of the people, that others, seeing him,

may fear.

And if there come unto you

:

a poor man, whether old or young, let the Deacon receive such with a joyful heart, and put each one in his own place, as it is fitting let there be no respect
of persons, but let your service be that which the Deaconess also do likewise with the
is

pleasing unto the Lord.

And

let

women, with the rich and the poor. Exhort thy people, O Bishop, and command them to come to the church day and night, and never to be away from it, and that the people in it be not diminished in number, for they are the members of Christ. And it is not concerning the Priests alone that we say this, but concerning all the people, that each one of them may understand the word of the Lord. For our Lord saith. He that is not
with me is mine adversaiy and he that gathereth not with me, scattereth. Be not slothful, therefore, for ye are the members of Christ separate not yourselves from His body, neither prefer the cares of this world before the conmiand; :

98

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Assemble yourselves together in the church, evening and up praises, and sing and read the Psalms of David, the sixty-second, and moreover the hundred and fortieth. And especially on the Jewish Sabbath,

ments of the Lord.

;

morning

ofFer

and on the

first

day of the week, the Christian Sabbath, which

things

is

the day of His

holy resurrection, offer up praises and thanksgivings and glory to the Lord, who

hath created

all

by

his

Son Jesus

Christ,

whom

he sent unto

us,

who was

pleased to suffer according to his will, and was buried in the tomb, and rose again from the dead. But if ye come not into the Church, what plea will ye make, or what will ye answer unto the Lord ? For on this day, the Christian Sabbath, it behoveth us to hear the preaching of His holy resurrection, and to call to mind His sufferings, and to make remembrance of Him, and read the Scriptures of the Prophets, and the Gospel, and the service of the Holy Eucharist, and to offer up the oblation, and receive the spiritual food. And if ye watch not day and night, and do not as we command, ye shall be accounted ti,insc;ressors of the Law, and enemies of the Lord; for ye have chosen rather your own pleasures, to eat and to And to those who drink, and to enjoy delights which wax old and vanish away.
flo

such

tilings,

the Lordsaith,

The

Gentiles are better than you: as

liuliold, then, let
ai-ise

He

spake to

Jerusalem, and said,

foolish (Jentik'S
!

Sodom

is

better than thou,

us look at the

every day,

when they awake and

o 2

from

sleep,

they hasten

99

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JEU-X "

to their gods, that save not, nor profit,

in prayer all their cares
;

and worship them, and lay before and on the days of their feasts they gather them-

selves together, small

places far

off,

and great; and not they alone, but others also, come from to worship and serve them. And in like manner the foohsh Jews,

apostates and unbelievers as they are, yet

day.
idols,

work

six days,

and

rest

on the seventh
nor

And then

they assemble together in their synagogues, and keep a feast to

life

and magnify and honour them, even them that have no

not any thing
;

spirit,

who

profit

yet they boast themselves,

and say.

We are Jews.
is it

But if these

men, who do

thus, yet continually assemble themselves together, while they are

serving in their folly those in

whom

is

no

profit,

how then

that ye,

who have

received grace from the Lord God, are idle

and negligent

in the service of the

Church 1
neither do

For, indeed,

if

ye forsake the Church, ye lose your hope, and give up

your salvation, and become apostates.

evil.

Depart not from that which

I set before their face, neither

is

good,

Behold, the Lord saith, by the mouth of the Prophet Jeremiah,

My

people have deserted

my

law which

have they

heard
hearts

my
;

voice

but they are gone, and have followed the

way

of their

own

and have followed idols, as their fathers have taught them.

100

And moreover

he

saith, Rebellious Israel

hath justified herself more than treacherous Judah.

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Their shepherds have led them into the monntainR,

they have caused them to wander

find driven thera

away
?

and

among

the

hills.

What

excuse can they make,

who

delay to go into the church, and go out of it at the time of prayer

When

? and what will they answer unto the Lord ? Understand, then, that the employment of the faithful which abideth with them, and their work in truth and substance, is this, the worship of the Lord. Let

can they hear of the salvation of their souls

not your work and labour be for the cares of this passing world, which waxeth old

and vanisheth away, and its pleasures remain not but let your thoughts be towards the Lord as our Lord saith. Take no thought for the meat which perisheth, but for the meat that abideth unto everlasting life. And moreover he saith. The work that pleaseth the Lord is, that ye believe in Him whom He hath sent unto you. Take heed, therefore, that ye leave not the Church of the Lord neither follow
; : ;

the steps of transgressors and unbelievers and worshippers of idols, nor the assemblies

of the Jews

neither go to the house of devils, nor have fellowship with the

murderers of Christ, nor enter into the assembly of the transgressors. Hast thou not heard what he saith, I sat not in the assembly of vanity, and went not in
with the workers of iniquity
will
;

have hated the congregation of

again he sailh, lilcssed
in
is

evil

men, and

not

sit

with the deceivers

And

the

man who hath

101

not walked in the counsel of the ungodly, nor stood

the

way

of sinners, nor sat

a-r

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: = =
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^TxX U.T VlClYUyJ CDAl* AAO-A "ATT 3-X^0 AATn.* (Si'v^S^v\ *<.ni in >t"iH.A'nrii.c Yio" :^c;^n'n ir mau- >fi"
=

in the seat of the scornlul

but the law of the Lord

is

his delight,

and

in

His

law

will he meditate day and night.

But behold, thou hast deserted the assembly Church of the Lord
;

of the faithful, and hast despised the

his

neither hast thou kept

law and his ordinance

but hast followed the way of thieves, and hast

accounted the polluted as the pure, and art become a companion of those who were separated from thee, and hast taken thy station with the adulterers and idolaters, and hast caused thine ear to hear the voice of the players, which is full of all impurity and vain words, wherein is no profit. And thou hast refused to
hear the voice of Jeremiah,
seat

who

saith.

Lord, I have not sat on the judgment-

of wickedness, but

fear before

thy face.

Why

desirest

thou to hear

wounded through sin, even through the works of the devil, and slay the man who foUoweth them, and draw him away from the right faith, and make him to serve many gods 1 Do not ye thus therefore, but keep the commandments of the Lord and choose for yourselves life, and especially seek after the law of the Church of the Lord, which Christ, his beloved Son, who was before the creation of the world, purchased with His
are
;

the words of the dead Gentiles,

who

precious blood.

For the Church

him;

is

the daughter of the

Most High

she

it is

that strengtheneth our hearts,

find a place before
for

wa

and bringeth us hear unto the Lord, that we may are His members, and His friends. Let us be

102

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;

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>^ln

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h.

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good and pure, without pollution, continuing works, which are pleasing unto the Lord.

in the right faith,

and

in all

good

XL

That

it is

not lawfUlfor Christians to enter into the assemblies of the Heathen,

nor

to see the playing,

nor

to

hear the singing.

fi'om deeds like these,

Take heed

therefore,

and keep yourselves

;

neither

associate Avith the assemblies of the Gentiles

but keep far firom the devices of

Satan; for the devil hath no fellowship with the Lord: and he

who joineth himself

devil,

with the singer, to do the pleasure of the enemy,

sliall

be numbered with the

evil doings,

and
is

shall inherit a curse.

profit,

Keep

far, therefore,

from

in

which there

no

such as plays, the worshipping of

idols,

and resorting to soothliirds,

sayers,

and magicians, and enchanters, and

written. Let there not be evil

diviners
Jacolj,

by

and necromancers.
Israel.

As

it is

upon
devil.

nor reproach upon

tlie

Depart, therefore, from such customs as these, which

idolaters follow, to lead

faithful to sepa-

men astray, which are the works of the

rate themselves

It

Ixhovoth the

with them.
their houses,

from the assembUes of the wcked, and not to unite to keep a feast And let us then likewise keep far from thorn, and not enter into
;

nor eat nor drink with them

for these tilings are

done amidst

103

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'-

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:

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:

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+
:

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:

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JHA
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(Dthl'

deeds of Satan.
error
;

Let us separate ourselves from the worship of

social meetings,
!

idols,

and from

from their
also,

and vows to
all

their gods.

Ye

young men

discharge

duties that are fitting towards the

Holy

and Uve by the fruit of your labour, in purity, that ye may not be in want of any thing, nor be a burden to the Chmxh of Christ and that we may be without care, except for the preaching of the Holy Gospel
Church, without idleness
; ;

work with the labour of our hands, nor be idle. For there are some among us, fishennen, and some tent-makers, and some cultivators of the earth, Solomon saith. Turn to the ant, thou sluggard, and, seeing her ways, imitate her, and become wiser than she. For she, having no field, and none that compelleth her, having no master, prepareth her meat in the summer in the time of harvest she laboureth much. Or go to the bee, and learn how she laboureth, and how good is her work ; whose labour kings and
that

we may not be

negligent to

people alike take, for health

strength
long,
is

she is desirable -and honourable with all, yet in by honouring wisdom, she is become honourable. How sluggard! wilt thou sleep? and when wilt thou awake up from thy
:

she

weak

sleep? A little while thou sleepest, a little while thou sittest; and a little thou wilt dose, and a httle thou wilt fold thy hands upon thy breast: and then poverty shall come upon thee as an evil messenger, and want as a swift

104

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runner.

But

if

thou be not

slothful,

thy harvest shall come as a spring of

water

and poverty, like an

in

evil

runagate, shall depart far from thee.

A foolish
He that
slothful

and violent man walketh

tilleth

ways that are not good.

with bread.
it

And
him

again he saith.

the land shall be

filled

And
The

yet again he saith.

to
lift it

The

man The

hideth his hand in his bosom, and wise

troubleth
foolish

to his

mouth.

man
If

provideth for himself.

sluggard foldeth his hands

together, and eateth his

own

flesh

for the doijigs of the sluggard are without

let

remedy.

any

man

Will

not work, neither

him

eat

and

let

not the idle

far

man
them

sit
;

with you.
for the

Fear the

slothful therefore, at all times,

all

and depart

from
sit

Lord God hateth

the slothful.
tlie

Let not the slothful

;

man

with those that are obedient unto

glory for ever. Amen.

God

Father

imto

whom

be praise and

XTT.

Of ir/f/otr?.
but
let

Let her be appointed who

chosen, and pure,

is

of threescore years, mIio hath good works,

;

who

desireth not again a husband

not the younger

widows

l)e

appointed.

And

if

thou appoint a young widow, who cannot endure

as the aged widows, but desireth to marr}^ again, trust lier not, for she will 105 P

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:

T""riA^ YlO" on A^kA^fl At- "KTr Hrt^.n"! Art^l^ HOOR-J^ laM (DTOi^A/tla^ *K.I> A>k^K?^'ndl.C (DYI (DAf iJ.'k-^.A ">kTr XT^nK A^T (DA A-T JK^A txfhC "^TT di^ffiV O^flT tLT >i-IK?i-nh-C ""O oumYH ^^wnj- nn*4T (D-t- (DTii AXA-'V a)?kf|-rn4'-iO+ "^IH ^^9Df n^kn- a-r o^'t'Rtl (DWlii-t- SfflSt^oni- >^^H JfllA ^"K

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:
: : :

bring reproach and disgrace and a stain upon the Church, and shall be con-

demned
them

before the

Lord

because she hath married a second husband, and hath

not kept the

hastily,

command

of the Scripture.

Wherefore
lives,

it is

not right to appoint

without inquiring into their

and examining them, whether

it

they have continence.

And

if

they cannot persevere,

is

better

not to
if

name them
for a little

for they

keep not that which they have promised.

But

there

be a young widow,

who

hath had a husband and hath been separated from

him

while by death, and then she Uve alone, and keep the observance of
is

widows, she that doeth thus

of Sidon, to
:

blessed

for she is like the

widow

at Sarepta

Lord came, and she received him and like the daughter of Phanuel, of the tribe of Aser, who Uved in the House of the Lord day and night, always ready for prayer and supplication, though her years were so many. At seven years did she enter into the Temple,
Elijah the holy Prophet of the

whom

and she remained

fifty-seven years, continuing

a virgin

looking for the coming

of Christ, and giving thanks unto the Lord,

to all that looked lor the

and proclaiming concerning

Israel.

Him

coming of the salvation of

shall find favour
is

Now

the widow

who doeth
Heaven.

after this

manner,

and honour and

praise in this

world, and in that also which

to come, before the Lord, in the

Kingdom

of

But
106

let

not the younger widows be appointed into the institutions

t-9nCT K.^fl*A^ HKnOf

: :

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"J^

t^l-

flo^Ot nyiTiX^Wi tiou ,h

of the Church

for they

cannot contain with respect to marriage, while they

;

are in the strength of their youth

and they

will
:

marry a second husband.

let

Now

as to these, their

youth

is

given to the devil

but rather

them take heed,

It

for the saving of themselves, that they

marry not a second husband.

marriage
is

be-

hoveth you to understand

this, that

first

pure before the Lord

but they who marry a second time are transgressors of the

Law

yet not on acfalse against

count of their being joined in marriage, but because they have been

God

the Creator.

And

they

who marry
as to those

a third time are not to be numbered

with the flock of Christ.

viousness
is

But

who marry

a fourth time, their lasci-

yet

more

evident,

and they

shall find reproach

and dishonour.

For

in the first creation the

Lord gave one woman

to one

man, and

for this cause

if

they two became one

flesh.

Thus we command
let

the young

women:

their first

husbands

die,

and they cannot contain,

them marry

again, lest they fall into

the snare of the devil and his devices, and into evil desires, that destroy the
soul,

and they themselves go down into the everlasting condemnation of

is

hell,

where there
riglitcousness,

no

rest

nor refreshment.

But widows wlio are known

to

for

women

who have married one man, and

let

Avhom many bear

107

witness

tliat

they have lived in purity,

these be nunibered with the faithful

p 2

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widows, even those

this
is

who

bring

kind

it is

right to help,

up their children without spot such and to make due provision for them, for
:

as are of
their trust

in the Lord.

And thou
need; and
even for
flock,

moreover,

O Bishop, stretch

forth thine

hand

to give,

and remember
behoveth the

the poor and needy, and give to every one his desire, according as they stand in
visit

the widows and orphans, and the

afflicted.

It

Bishop then to help such, and save them, and

all

make due

provision for them,

the needy and afflicted;

and
it

to feed all the people in the

good
unto

who

bring their offering of alms.

And when
is fit,

they have brought

it

thee, give to every one according as

for this is acceptable with the Lord.
shall find a
;

as a

good and merciful steward

For every one that giveth to the poor good reward and thou that hast laboured for the Lord shalt receive a recompence. And say thus unto those to whom thou givest. That which I give unto you, such an one hath offered that they may pray and make suppHca;

tion for him.

this

It is right that

and that between any. For our Lord saith. To every one that asketh thee, give whether he be a friend or an enemy, and whether he be of thy kindred or a stranger, whether he be married or have not a wife, whether it be a widow or an orphan,
I will give,
;

man

we should do good to all men and say not. To man I will refuse. Do not thou make a difference
;

108

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even to

all

the needy do good.

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:

in the Scrip-

tures, that

we

should have compassion upon the poor

for

he

saith,

by the mouth
seest

of the Prophet Isaiah, Break thy bread to the hungry; and bring in the poor,

and cause him to dwell under the shadow of thine house.

And when thou

the naked, clothe him, and hide not thine eyes from the seed of thine house.

And

Daniel also saith. Wherefore

let

my

counsel please thee,

;

King, and by
sin also

almsgiving in righteousness thou shalt be saved

and purge out thy

transgi*ession.

by

until the Lord pardon thy And again For by mercy and faith shall sin be blotted out. And again he saith. Blessed be he that considereth the poor and needy the Lord shall deliver him from the day of evil. And again he saith. He hath scattered abroad, and given to And moreover the poor, and his righteousness endureth for ever and ever. Solomon saith again. He that hath pity on the poor, lendcth unto the Lord and

shewing pity unto the poor,

saith.

he

he

shall

be recompensed according as he

hath given.

For he that stoppeth

his

ears, that he hear not the cry of the poor, against

him the Lord

also will stop

his ears.

And he

that shutteth his eyes, that

will

lie

see not the oppressed, unto

Lord will stop His ears, and behoveth the widows to be meek and quiet, no talkers, without malice btit pure and humble, and worshipping the Lord in righteousness. or anger
him
also the

not hear him.

It

109

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them be silent, as And let there be no care upon the widow though they saw not and heard not. for any thing, but for prayer and suppUcation on behalf of them that give alms

And

if

they see

evil doings, or

hear unseemly words,

let

and bring
after the

offerings unto the

Church.

And

if

there be any
let

man who

seeketh

idle words of vanity, let

them not answer him, but

desire to
;

word of
let

faith,

and deeds of righteousness,

them receive such as seek and a good hope before the

reports, nor

Lord.

And

those

who
;

be taught go to the Ordained Ministers, to

let

hear the word

of exhortation

and

them not hear slanderous

them worship the one Lord, who hath created all things. For the Lord hath compared the kingdom of heaven to a grain of mustard-seed, which is less than all seeds and yet, when a man tasteth it, it burneth him. And so is the doctrine of the word of faith, it burneth the devil. It is not right that we should transgress the word of the Prophets, nor reveal mysteries to them that rebel against the faith but let us be firm in believing for our Lord hath commanded us, saying. Cast not your pearls before swine neither give your holy things unto dogs, lest they turn and tear you nor unto swine, lest they trample your pearls under their feet. when unbelievers For know the doctrine of tlie mysteries, they will despise it, and make it a reproach and shame, through their folly. But teach them rather to understand the word of
follow after other

Gods

but

let

110

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:

the

Law and
women

the Prophets,

who prophesied

concerning the coming of Christ.

all

For

our Lord Jesus Christ sent us twelve, to teach

nations

but he

commanded
Let them

not

to teach, nor to speak in the church unto the people.

rather receive instruction, and abstain from deeds of fornication, and be obedient,

with fasting and prayer, to hear the word of Scripture.

For there were with us

His mother and

sisters,

Mary Magdalene, and Mary

also
;

the sister of Lazarus, and

Martha, and Salome, and others

with us,

yet these he

commanded not
For
if

to teach

and neither

is it

right that other

it is

women

should teach.

the

man

be the head of the

the head.
It
is

woman,

not right that the

members should be greater than

not becoming, then, for the widows and virgins to walk up and

down in the streets, or enter into public assemblies. And they who do after this manner are not widows or virgins, but become a stumbling-block to men: they

who
fall

cleave not unto the Church, are idle and wanton, and seek other men's

goods, and take

;

and they

men captive, and become seducers of others, and cause souls to who follow them are fur from the Lord. And as to those who
and consider not the word of
Scripture, neither listen to

enter into the Church,

the word of exhortation, of those

who do

after this

manner the Prophet

Isaiah

lU

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Hearing they
:

shall

hear and not understand, and seeing they shall see and

not perceive
these

for the heart of this people is darkened.

sacrifice of Christ.

Unto such widows

as

show thou not the

But

let her,

who

desireth to please

the Lord, dwell in her house quietly, and praise

that keepeth not silence
;

him day and

night, with a

mouth
com-

and

let

her pray unto the Lord with a pure heart, like

for Israel,

wise Judith,
passionate

who prayed

to the

Lord

day and night.

So

will the
;

widow pray unto the Lord, neglecting not

to go to the church

for all

her thoughts are ever ready for His service, neither doth she turn to the desire of
worldly pleasures.

Her

eyes are pure, and her ears holy

neither doth she stretch

;

out her hand unto violence. her mouth speak falsely

as for her
;

Her

feet

run

in the

way of peace

neither doth

and her manner of

living is

with moderation.

Now
:

who doeth thus, the Lord will hear her prayer and supplication for he saith. In the day when 1 call upon thee, hear me speedily. Let such a widow
as this

be appointed of the number, one who loveth not money,

who hath no
and pru-

vanity nor wantonness,

who

is

not a lover of gain, but

is

well-pleasing

dent, and sitteth in her house, praising and singing, and reading the Scriptures, and observeth the times of the hours day and night, and fasteth and prayeth unto the Lord at all times, and giveth from the labpur of her hands unto the

112

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poor, and hath no possessions

remembering the widow who brought two mites

into the sanctuary of the Lord.

testified in

And

concerning her our Lord Jesus Christ hath

I

the Gospel, and said. Verily

all

say unto you, that this

widow hath
:

brought in more than

all

they that have brought into the treasury of alms

in of their substance
;

for

they that brought

in,

have brought

but she hath brought

in of her poverty, even all her living.

It

behoveth the widows, then, to be pure, and to be

especially to the Bishops

in subjection

with fear,

and more

and

Priests,

and Deacons and Deaconesses.

after

And

let

them do nothing without the counsel of the Deacon, not going

;

pleasant meats, or vain conversation

and

if

they be found doing thus,

to fast.

let

them

be reproved by the Deacon, and

Priests likewise, let

let

him command them

And

so the

them not receive gain from robbers and

adulterers.

Receive

thou nothing from those who do such things, neither bring

the Lord thy God.
It

in their offering

unto

behoveth the ^vidows then to be ready to hear the voice

of those that are over them, and to do

observe the word of the Bishop, and to

command them, and to And if any honour him as the Lord.

all

that they

one receive alms of the unbelievers and unjust, he

Q

fallcth

himself into their error,

113

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and dieth in their transgression. And if he pray for them, he grieveth Christ. But rather let him turn them to repentance for those who convert not the
;

unjust and sinners, and

their evil deeds.

them that are

in error, shall

be accounted partakers in

XIII.

That

it is

not laiejulfor
is

Women

to baptize.

Behold,
after this

we

declare unto you, that great

the condemnation of those

this

who do
for this

manner.

We

connnand you therefore not to do

For the head of the

deed

thing
is

is

a transgression of the Law.

woman is the man, who

transgress against the Creator

It is not right, therefore, that we should we should leave the Head, and follow the members. For the woman is a member of the man, and came out from him and from her, children are born. For the Lord hath said, as we have before

also appointed to the Priesthood.

;

that

declared. Suffer not the

women

to reprove, or teach, or to

do the works of the

doeth thus, hath

Priesthood, which

is

not commanded in the Law.

is

And he who

transgressed against the Lord, and

become

as those that are without knowledge,

who

appoint

women to
far

be Priestesses to graven images of women.

Them that are

not lawful for

such, put

away
114

from the

Law

of the Lord.

Wherefore

it is

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women

to baptize

any one.

If

it

had been lawful

his

for

women

to baptize, our

Lord Jesus Christ would have been baptized by

mother, and not by John

neither would he have sent us into the world to baptize, but would have sent

women
thing
;

to baptize with us.

We

then also

command
faith,

even though they be very wise, and have

women do no such and know the Scriptures,

that

yet do

we

not suffer them to teach, and baptize, and preach the Gospel.
it is

XIV.

That

not lawfulfor the

Layman

to

do amj xmrk belonging

to the

Priesthood.

We

command

then that no

Layman do any work

belonging to the Priesthood,

up incense, nor baptize, nor lay on hands, nor give the bread of blessing. For no man receiveth this grace, unless it be given to him of the Lord. But it behoveth them to receive the grace and honour at the hands of the Bishop.
neither offer

And he
mand

to

whom the

ordination of the Priesthood hath not been given,

if he

trans-

gress, shall find

all

condemnation, even as King Ozias.

Moreover, we do not com-

that are ordained in the

Church

to baptize, neither the Reader, nor

Priests,

the Chanters, nor the Door-keepers, but only the Bishops and

and the

Deacons who mim'ster with them. And they who transgress and do any such thing

Q2

115

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shall receive the

condemnation which came upon the sons of Korah.

Behold,

we command
Door-keepers
the Church,
malice.
aliens
;

the Priests not to ordain Deacons, or Readers, or Chanters, or

but

let the

Lishops alone ordain, according to the Institution of

revenge, or jealousy, or slandering, or hatred, or
before told you, that they
;

who have no Behold, we have

who do such

things are

from the congregation of Christians

and most

especially widows.

XV. Of Widows.
For Satan searcheth an opportunity to ensnare, as he did, at the beginning, For there are who say. We are widows, and do not works fitting for widows as Cain, who did that which was not right toward his brother.
against Cain.
;

for it is not by being called widows that they kingdom of heaven, but by patience and good works. And she who taketh the name of a widow, and doeth the works of the devil, is a deceiver, insomuch that she shall receive condemnation from the Lord, even for ever.
;

But such have no knowledge

shall inherit the

Behold,

we hear

that there are

among

the widows those that are

:

evil,

and

envious, that cause strife

among brethren

these are not of Christ, for they

have not kept the word of exhortation.

If there

be any one of the

sisters,

116

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and others of them see men give her alms, whether gold, or garments, whatever they be, or meat and drink, and then she rejoice and find rest, it is fitting
that they should say thus
:

Blessed be the Lord God,

!

widow, our beloved

sister

Lord, bless him

who hath given joy to the who hath given to this widow,

and multiply
for

his substance, in righteousness

!

good

in

thy compassion and mercy

and purity; and remember him And honour unto the

give thou double
;

who hath taught and exhorted them that have given to us give unto him a crown of glory, when he shall depart from this life. And in like manner let the widow herself also pray, and make supplication together with them, And let her also give to the poor of for those that have had mercy upon her.
Bishop,

what
it is

slie

hath received

so shall her deeds be acceptalile with the Lord,

As

written. Let not thy left

in secret.

alms be

Thus

shall the

hand know widow pray

Lord
;

what thy
for

riglit

hand doeth, and let thine them that have given her alms,

for she is as the sanctuary of the

shall

and thy

Fatlici-,

who
in

seeth thee in secret,

roward

tliee openly.

But widows wlio

ivalli )iot

the

commandments
sister*

of the Lord, are jealous against

him who hath

giA'on

alms to the widow their

and ask and

say.

Who

hath shown mercy unto

this

woman ?

And

then,

when

they understand and know, they go to him

who hath given alms to

their sister, to

117

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trouble him, and say to him.

are
is

How

that thou hast

first

given to her,

when we
it

much more in need than she is ? whereas the gift gift from man
;

They

are foohsh

who

say thus, thinking

of favour coraeth from the Lord.

Certainly

she was in want.

;

It is

not lawful that they should go and trouble him

shown mercy but rather let them remain in their houses, and fall and repent, and pray unto the Lord. For the Lord showeth merpy for our Lord saith. When ye enter into an to them that proclaim his goodness
their faces,
;

who hath down upon

'

house, say.

Peace be unto
it
;

this
if

house

And

if

the son of peace be there, your

peace shall rest upon

if

and

not, your peace shall return to

you again.

Now

Peace find not any place prepared for her where she
;

may

rest,

she remaineth
shall not

not there, but returneth to him that sent her

and so the unjust curse

come upon him

cursed.

that hath not sinned, but shall return back

upon him

that hath

For he that curseth another without cause, hath cursed himself, as

saith.

Solomon

XVL

That

it is

not lauful that ye should do evil against your Neighbours.

In like manner ye also, as ye have done unto others, so shall ye be recompensed. For he saith. He hath digged a pit, and hollowed it out, and

he

shall fall

118

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tho^T A>A
:

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nl'iTr'Hln.
:

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:

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troA>^t'
::

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^-n?!

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and

VV^'P^

CDYxitfl

^^ibA.i1*]*

into the pit that

he hath made

his labour shall return

liis

upon

his

own

head,

and

his

wickedness shall come down upon

fall

own

pate.

For he that diggeth

let

a pit for his neighbour shall

into

it

himself.

Wliat he hateth for himself,

him not do
and
visit

against his neighbour.

And

for this cause,

;

do thou

also,

Bishop,

teach and exhort them that despise the widows

and be patient with the angry,

the sick, and rejoice over the chosen ones,

is evil,

who

bless

and curse not

and command them not that which

but that tliey do good, and

make

peace. And whether it be a Bishop, or Priest, or Deacon, or whosoever it be of them that are ordained, let there not come forth from the mouth of such an one It is fit that the Bishop should teach and reprove cursing instead of blessing.

and command the people, and that there go not out of his mouth the voice of and the Deacons who minister, and the virgins and widows, and the people. And for this cause, O Bishop, try and examine the Deacons, who minister with thee and help them
cursing, but that he be careful for them, both over the Priests,
;

And let in doing good, that they may be prepared to minister imto the people. a chosen and pure woman also, without spot, be appointed a Deaconess, to For it is not laAvful for a Deacon to minister to minister unto the women.
the
fore

women,
let

lest there arise

a reproach

among them

that l)elieve not.

Wherelet

there be a Deaconess to minister

unto the

women;

and
119

her

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t^^

them with
oil,

oil,

and put on their garments after baptism.

But thou,

Bishop, anoint on the forehead them that are baptized, both

with holy
ye,

according to the institution of the holy baptism.

men and women* And after this,

Bishops and Priests, pray for them that are put under you, and baptize

Son and of the Holy Ghost. And then let the Deacon take the men, and the Deaconess th^ women, that the seal which they receive, and which no man can break, may be holy and pure. And after that they are baptized, let the Bishop anoint them with oil of balsam for
in the

them

name

of the Father and of the

they are baptized into the death of Christ.

of faith.

The

oil

of balsam

is

the confirmation

For when a man cometh up out of the water.

among each

And

if

and hath taught us that we should love our neighbour. our Lord and Saviour humbled himself for our sakes, and did all these
other,
is it

things,

how

then that ye are puffed up, and are slow to do good

?

among the

poor and

afflicted

Serve each other then with perfect love, without murmuring

and accepting of persons.

120

Only do not

this for

the outward appearance, but

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for the sake of the Lord, that ye

may

receive the reward of your labour from

him

in the Last

Day.

It is right that

the Deacons should seek to accomplish

the desires of the poor, even before they ask them.

minister unto the Bishop, and be one soul with him,

And moreover let them and make him their father,

;

and teacher, and reprover.

And

behold,

we command

that a Bishop be ordained by three Bishops

:

or at

But from one Bishop he cannot receive ordination testimony of two or three witnesses shall every word be established.
the least, by two.
Priests

for

by the
the

And

and Deacons, and other persons ordained in the Church, shall be ordained And unto the Priests and Deacons it is not given that they by one Bishop. should ordain one who is of the people but let the Priest teach and baptize and
;

bless the people, and burn incense and offer oblations

and the Deacon must do

also, to

nothing without the authority of the Bishop, and he is for the Priest and let him perform it with a good ministry. minister unto him
;

XVn.
It

Concerning Orphans.

behovcth Christian people who have not children to take up the children of the departed, whether youths or virgins, and to make them as their own children, 121 R

R JPe.*C<P"^ "
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and love them yet more.

of youth, let
shall

And

him marry the

gi-eat

man have a son that is come to the ripe age And if ye do after tliis manner, ye orphan virgin.
if

any

perform a

work, and shall become fathers of the fatherless, and shall

for this

find a reward, in

recompence

your service, from the Lord God.

man be

lifted
;

up, and despise the fatherless, and say, I indeed will

let

But if any not marry the

poor orphan

him understand who it is

the Avenger of the widow.

that is the Father of the fatherless and For he who thinketh to do thus, shall scatter hissaith.
saith.

and the Scripture shall be fulfilled against him, which That which the Saints have not eaten, the Pharisees shall eat as Isaiah Your land, strangers and enemies shall devour it before your face.
wealth to another
;
:

XVIII. That

it is

required of Bishops to provide for

Widows and Orphans.

and take care for and give them the substance of their fathers for an inheritance; and to the widows also, the substance of their husbands and for the young men and virgins provide marriages, as it is fitting and to them that work give their
the orphans,
:

Ye

also,

Bishops, provide for the sustenance of the poor,

recompence

and

find a dwelling for the

poor stranger

and

satisfy the

hungry,

122

a)^lR^'n(p^
:

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: :

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:

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:
:

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:

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:
:

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:

a)CJf >(p"' tv^o-^^'i

:

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= :

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: : :

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:
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:

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:

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:

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and give drink to the

help the prisoners.

thirsty,

and clothe the naked, and

things,

visit

the sick, and

Think on these

and do thus
is

for the fatherless

and

widows, day and night.

For he that can do

thus, blessed

he

Behold, he hath

saved himself, for he hath received the widow, the fatherless, and the stranger.

Wherefore

also our

Lord

saith.

It is better to give

than to receive.

They

that oppress the poor shall receive condemnation for that which they have done,

before the Lord, in the Last Day.

If a

man

bestow alms of that which he

hath received, and give to the

to the sick, or whether
it

fatherless,

and to the old man, or to the poor, or

that hath children,

be to the poor
;

man
he

him

that doeth
It is right

thus reproach not, but

that a

commend him
all

for

is

an altar unto the Lord.

man
;

should pray at

times for

them

that have given

that receiveth alms while he possesseth any thing,

him alms. But he with him the Lord shall

;

reckon

for

he hath snatched away the bread of the poor

and he hath not done

And he who hath subthat which is good toward himself and toward others. stance, and giveth not to the poor, is like the rich man who gathered and filled his
barns
shall
tlnis,

from before the Lord for his substance For he that doeth not profit him, in the day of the wrath of tlic Lord. l)eUevotli not in the Lord, but maketh a God dl'liis substance, and trusteth
in vain,

and he

shall be destroyed

123

t"/tJCT

je,^fl*A^ H?kn(D'
:
: =

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:

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:

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:

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=

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: :

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:
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: :

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rt.

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in

it,

and seeketh not

after that

which

is
;

right

he hath no mercy, neither setteth

is

he the fear of the Lord before his eyes

he

is

without love, he

his

own enemy,
or after that

and hath no
he

friend.

Now

as for
shall

him who doeth thus,

devour
it,

his substance shall perish

and an enemy and stranger

is

either while

he

is living,

dead.

For he

saith.

He

that gathereth riches

by

violence, they shall be

taken from him.

XIX. That

it is

required (jfthe Unmarried

Women, and Widows,

thanlcfully.

that they

receive that which is bestowed

upon them

Let us exhort the unmarried

give thanks unto the Lord,

women and widows

to receive that
;

Lord giveth them, with thanksgiving, with fear and trembling who giveth food to the hungry. Who is there of you that eateth and drinketh in moderation ? Is it not the Lord that hath given it to him ? He stretcheth out his hand, and multiplieth good things accordHe giveth corn to the young men, and wine to the maidens, and ing to his will
;

which the and let them

the

oil

of gladness to

all

that live

He

giveth food to the cattle, and liberty to

field,

the servants, and flesh to the beasts of the

to
all,

and

fruits to the birds,

and food

such as

is fitting

for them.

Wherefore

also our

Lord

saith.
;

Be ye hke unto

the birds, which sow not, neither reap, nor gather into barns

yet your Father

124

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which
shall

is

heaven feedeth them

saying,

and

far better are ye than

or,

no thought,

What
?

shall

we eat ?

What

shall

many birds. Take we drink ? or. Wherewithal

all

we be
unto

clothed

for

your heavenly Father knowcth that ye have need of

these things.
offer

But

if

ye desire to receive his good things, and inherit his kingdom,

Him

praises

and thanksgiving and

blessing.

And unto

those

who

widow and the fatherless, God the Father shall give joy in the kingdom of His beloved Son our Lord Jesus Christ, unto whom be praise and glory for ever and ever. Amen.
receive the

XX.
It

Thfit

it is

required of Bishops

to

he

di.scree f ifj

receiving offerings

from

those only

who

are worthy.

who

behoveth the Bishop to make a difference, receiving offerings from those are worthy but that which it is not right to receive, let him not receive.
;

from sin is far off. And for this cause he saith. Woe unto thorn that mingle wine with water! Let us flee, therefore, from drunkenness and fornication for the Lord God saith. Bring not offerings from the wages of fornication, from plunder, and from them

Take heed

of the seller of strong drink

for his salvation

that lend their substance for usury, and from

II10

impure
It

in spirit:

they that

make

od'crings thus, are not accepted before the Lord.

behoveth the Bishop

125

* K9n"^A
:

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ti'/xlhiA^

(DA>aA

o^a)':^

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VrnK, 9n>
T^fiao
nig
::

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:

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*i:

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(D^VmaJ""- m..in ton

=

(DA>A 1 lO"!! Ol'fl ouju"P0+oO' h.'t-^uomO).

:
:

'A^Joi.U'*"*'

91JVT

mil

-/x"lH.Yx-nih.C.
:

Yl^A:

H^l-flC

j'i^Tn'P
:

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=

O
<D
:

IC**
:

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:

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:

a)/\9n>iA
:

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:

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:

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=

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=

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: :

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: =

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:

th

a)X3.A miCD-J- ^-l^Yl-n flln X ^H?vfl^h.C ">ifl" HJn!l i\^1^fl X-th-Q.: CD-flT o"thi5. Vlf"^
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onVn H2\HH
:

"/h^lH.YvlUli.C.

JV^-HAO

na>'fl't1'

n'X'I'r

OAO)!"

Yx,

to

be

far

from those that plunder widows and orphans, from those that

fill

prisons

with the pure

who have done no wrong, and from

those that oppress their ser-

vants with heavy and evil servitude, and torment

The

offering of such
evil,

men

is

polluted

receive

it

them with hunger and thirst. not of them for every one who
;

doeth

and speaketh

iniquity, is rejected before the

Lord.

Let us be

far

from

thieves

and pubHcans, and from them that make

false balances,

idols,

and from seducers, and

such as use

and wicked
by the way

soldiers,

who

plunder the houses of the

poor and needy, and seize their goods by violence.

and those that

that take usury

lie

in wait
all

of impure wizards, and

;

such persons

Take heed of murderers, and of such as overthrow good works of blasphemers and especially of those
;

for

it is

written, saying,

little

with righteousness

is

better than hatest

great riches of the sinner.

all

And

again

it is

written, saying.

Thou,

O Lord,

all them that speak falsehood. widow and orphan shall be condemned before the Lord. For that which Adonias did is written in the Book of Kings, how he transgressed against the Lord, and eat bread and drank water in the place of which the Lord commanded that he should not eat in it, because of the transgression of Jeroboam the son of Nebat and for this cause he was slain.

the workers of iniquity, and shalt cast off

that neglecteth to feed the

And he

126

P-Cm^ia oxf,,^ f q^ (DnXTT-H t-TAg) :: >kf|ini H^iioo. nXl-T IX^P oonAl- y^ao^ -flH-'i hdh 'iJ^T jiwowq fl),-^^: n^p -^oi H.?i-nch.C HKI^l nOooQ >f|OD ^-^.cft IJ^T Hn}t-^ YkTO-n HI -nOA :JT>1 :: (D>knJrt nAOT "nnAT (DX^n1' mn
: :
; :

OAT
:

-i

(DXAP'b n-^VTthlfoi..
: :

-.

?i,^rt9nt^ :>i^H.^k'nrh.C
=

XA"^- :->noo
:

JEd.

^T

>'7K?i'njh.C
:

HA'O (DH^ninC
:

a)Yl^A^'^ ::">if|nD
: :

^a

"K^IH.^
:

nfh.C

n>k^'r
:

OATI
:

a)*njre.3*1
:

X"o ^ow
:

oo-rt.
:

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(DY^.SLfli
= :

(D^

ow^WA
^f-fm.

(DXAR
a)^l^
:

: :

nVkTtMfOD- ?i.^rt9n0 n^klT T^tf nAl;-?-ao.

: : : :

XA+no,
-.

tm.
:

^f^
-.

A^OK^H. >iA
:

^tlff

ro.

(DKHR Ton^f" (D'ft-r n>kTr XA ^l'n<.

: :
: :

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::

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:

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: :

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:

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<liihll
:
:

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A>k^H.^fl(ll.C CD?i,
= :

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:

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:

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:

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:
:

Yl^/yoD*
:

^YKD'V flhO-'Al >9nAi-I ^Kfttro p^^^ ft ?i.'rCDYl<5. on^'TOT ?iHA^ HniU AOA f'Qy (DM^ytll, Kt (DYIiS. oiiATO-r P-C-n^t*?" :: a)>k">n Hyn.^T ^"IRK-n ch. C KTO) Jl^ionqJvjn-in OATT 'hiniU' ?.A.fl*iii1-1' JZHCU-'ia^i- Inon-H ::
:

-XA

.SLl-fl^

Yion-H
:

(DlXn"'J*JL

o"UJC^ ?i92\
:

-ial

AiA^l

?il

/t.TCfl

a)P-rh^i*l

(D

For that which a man obtaineth by

whether
it

his labour for the

maintenance of the widow,

it is

be

much
;

or

little, is

acceptable with the Lord, seeing that

is

not

gotten by iniquity

for a
if

little

with righteousness

better than great riches of

the sinner.

But

a widow eat that which cometh from the transgressors and

will

be

filled,

and pray for them, the Lord

not hear her prayer

for the

Lord
saith

trieth the doings,

and what

is in

the heart and the reins.

For the Lord

concerning transgressors and unbelievers. Though Moses, Elias, and Samuel stood

and prayed and

for them, I

would not hear

their prayer,

nor pardon their

sin.

Now
sinned

he spake not concerning these only, but concerning others also,

refixse

who have

to turn unto repentance.

;

When

they pray, he will not hear their

prayer for them that do such things

ing the evil of their doings.

but they provolce the Lord, not remember;

Flee then from deeds of this sort

for all

who

do such things depart from the law.

of Hazael
of

For Elias received not the

offering

who
;

reigned over Syria, neither did Ahijah receive the offering

Jeroboam

and

if

the Prophets of the Lord received not offerings from

let

unbelievers, in like

manner

the Bishops fear to do so.

Simon
127

also, the

magician, brought to us a

gift,

even to us Peter and John, purposing to obtain

: :

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?ni.i|.

SLI^iyx

illl/.

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:

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:

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:

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:

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Aa"UJti9"n Pi^Oh ro^*C^l

:
: :

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:

P
:

Un-

H1Yl
:

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: :

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n^* IlTnO" >kgn>iaiiYl HRX* T"""

aq(D':!'
:

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rtA-q"1
:

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:

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AX"lH.?i'ndi.C
=

iH'/^Al^

(D'flT

onKTI-ntTn

fiCf P a):E<;.Aq.

the honour which

is

above every honour

but

we

received not the gift from

So did he desire to pervert him, but bound him with everlasting bonds. Flee, therefore, from the honour which was not given to him from the Lord.
the polluted offerings which they bring into the

House of the Lord.

And

again

he

And if ye say. If we from transgressors, what shall we give to the widows and receive not offerings orphans, and the poor who have no maintenance ? if ye do thus, it becometh for the Lord hath done and appointed for you, as he did in the sin unto you
saith.

Depart from iniquity, with fear and trembling.

beginning for the Levites, that they should receive offerings from the people.
seeing that
all this

And

hath been appointed for the Church,

thirst,

it is

right that ye should

rather than that ye should receive the offerand become a mocking and a laughing-stock. For concerning such persons, the prophet saith. Let not my head be anointed with Take heed to receive offerings from such as do that which is the oil of sinners. good; but from the transgressors receive them not. And if thou be poor, tell the
ings of the enemies of the Lord,
faithful

endure patiently hunger and

brethren that love the Lord, that they

may

give thee thy desire.

And

when thou hast received from them, give unto the widows and orphans according As Solomon saith unto the people. Give unto the Lord of thy to righteousness.
labour in righteousness, that thy barns

may be

filled

with corn, and thy wine-press

128

: :

yn^lJPK

^lYl
:

>i9"Jlni
:

tmU^Ton
: :

?iA'fll1g)ow
:

A0<i3>T
:

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<Df (Din q.cpoo'
: : :
:
:

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::

fU- 12\.'HHil00' IMf^fAO).: Cr-t-nw

: :

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: :

(D""rQ.3T
:

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a)?,^'1'Ua)A:

ooAiicpO-if-ao. irTvfimi

jEJ-AOh
:

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A>1'1:

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:

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=

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:

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:

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: : : : = :

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"XVoYlO"

HnTtT nO^C

^^J?-*^lrl

1^.1^

I^Vi

q""1-

- (D^^^

may burst

out as a fountain.

And from the labour

of the faithful clothe the naked,

and minister and visit the prisoners, and deliver them that are appointed unto death, that ye may find hfe from the Lord. Behold, we command that ye follow not the way of the ungodly and unbelievers, nor receive their offerings, for they are prepared as fuel for the fire neither be ye partakers with them, for the offering of sinners is These things have we spoken unto you, O Brethren, polluted before the Lord. for the profit of your souls.
offerings that they bring unto you,
;

and entertain them from the

unto them, according to the institution of the saints

redeem the

captives,

XXL

That

it is

required of Fathers

to

heep their Children under

discipline.

And ye also, O Fathers, reprove and commandment of the Lord, and follow
that they learn

instruct

your children, that they keep the

of Christ.

the

way

And command them

;

and labour of the hands, and that they sit not idle for so up, and they will depart from doing that which is good. Wherefore instruct them diligently, and spare not to correct them for children For he saith. die not by correction, but are thereby saved from condemnation. Keep not back thy rod from thy son, for thy hope is good if thou beat him with And moreover he saith. He that the rod, thou hast saved his soul from death.
art
will their hearts

some
be

lifted

129

y.th

h/k^ij^xh.S:i^"K
:

flJ'^.vi
=

'^^i^y.'
:
:

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= :

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:

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:

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:

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=

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:

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KlO T T^
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:

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:
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:
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(D"iV""rt

l-tlC.

ilCfl't^rt a^>>
sides, while

correcteth not his son,

is

fool.

Beat thy son, and scourge his

he

is

young ;

lest

he become hardened, and go astray from thee.

He

that correct-

Teach then your children the word of the Lord; and correct them from their youth with sharp correction, that they may become humble, and obedient to every one. Teach them to write, and to read the Holy Scriptures and leave them not to live in idleness, lest they neglect and transgress your commandments. Neither suffer them to enter the house of the seller
eth not his son, hateth him.
;

of strong drink

lest

they be polluted, and corrupted with fornication.

For if the

fathers neglect to teach them, they will

become partakers

in sin with their chil-

dren.

And when

they come to the maturity of yquth,

let

each take unto him

a wife in a pure union, lest the desires of youth and of fornication assault

them, and they

sin at the

fall

into transgression

for the

Lord

will for this require the

hand of
it is

their fathers, in the

day of recompence.

XXn.^ That

required of Servants that they be subject unto their Masters

in all purity, w/iether they he faithful or unbelievers.

What

then say ye concerning servants

Let them be of good understanding,

and serve

their masters in the lear of the Lord.

For although the servant be a

130

1-?nCT
fs

je.Jf fl*AJP

H^nOh
:

::

(D5^^H.3V
:

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ooe-^a):

^'1*11JE

tfP nYl^A- ^'nC"

:

(Dlih-p
::

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:
: :

TvPfxtl'fY.
:

^^*<.
=
:

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:

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(D

/vis
:

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:

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:

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:

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: (Dnl^TTTI
:

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:

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= :

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=

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:

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n^iTr e.*4

TTdif

-r?iHH.

A"n1rj.'n^

(DA

Christian,

and

his

master an unbeHever, yet

let

is it reqviirecl

that he serve

him

in

every thing ; only

him have no communion with him

in faith.

And

in like

manner let masters also Tove their servants. But if a man's master be a believer, let him serve him, and fear him as the Lord, and esteem him as a father and and for this cause he shall receive a good recompence in return a good master And if a master have a believing servant, for that he hath served his master. who doeth the will of his master, let him love him as a son, and esteem him as a
;

brother, for the love of the faith.

Submit yourselves and be obedient unto Rulers, and

to

131

NOTE

S.

name of some Reader and the Singers, is omitted in the translation as I have not been able to discover any probable derivation or meaning for it. The termination os, and the use of the letter f^^ in it, seem to show that it is of Greek
1. lin. ult.

Page

i.SL.Anf fl

Nipilobanos.

This word, apparently the

Ecclesiastical office, following after those of the

;

origin.

P.

3.

I.

1.

tm*p(^f\'tHftny-

(DfV'f^ll'

There

is

some confusion here

in the use

of the singular and plural numbers, both in the substantives and in the affixed pronouns.
It

was intended, no doubt,

to represent the expression

which we

find in the corresponding

;

passage in the Greek Text, wyKT^ripovonot ku) I have translated accordingly.

:

(Tu/lc^ieto^oi

rov r/yaiirjHEvov iraiSos auroC

and

P. 4. 1. .3. (DPfhF "J^IH : Yloo^H : ^l-nC. : Tlic meaning of this clause is not perhaps very clear; but it is explained by the Greek, which is, koi itnuelvas t^ rotaSs Siadia-Et and this sense I have accordingly given in the translation.
;

P.

5.

1.

10.

XATi'T^oO'

This

is

written in the MS.,

XA>'"r^0W'

the status

being dropped before the affix of the second person, which is often the case in this MS. I have restored it in this and other places, according to Ludolf's rules, Gramm. ^Ethiop. lib. VI. cap. 3. and cap. I. 2(a). There seems a proneness in the wi-iter of the MS. to put letters in the sixth order before this affix, in verbs as well as nouns as in p. 7. lin. 6, 5,fnCYl : which is clearly wrong: it should be <i.nii1n : "He hath
constnictus
;

created thee."
Ibid.
1.

(See also below, note on

:

p. 43.

1.

9.)

13.

'i^A^T

This pronoun
it

is

not given by Ludolf,

eitlier

in his

Grammar

or Lexicon.

Probably

may be

a mere error for

>/VTr

This is written in Ibid. ult. Oi'fi.PYxRV wrong apparently both in form and construction,
P.
7.
1,

the
I

MS. a)?i.je?J^*l"

which being
it.

have ventured thus

A\'\
:

to correct

12.

Hll

AVh

'

^I'll'TI

The MS. has

;

but then the preposition

has

nothing to ff)llow it. In the second verse of the First Psalm, we find Hch*) : ^I'fl'fl : which perhaps ought to be the reading here but the changing 'J into T- makes least alteration in the text and I have taken that way therefore of correcting it.
;

It appears to be in tlic MS. must almost necessarily be an error nlje. : the final letter of it is certainly JE : But because whatever word preceded OlI^|^_i*| : must have been in the status constnictus, which would change JK into P : The word nlJEA seems exactly to suit the context.

P.

8.

1.

2.

nl.CA

This word

is

nearly obliteratrd
this

NOTE S.
P. 8.
1.

12.

'J

\iA

''VC,'J.'"l

of the Scriptures."
of

Jt is

" The force or power of the iiitorjiretation ' ""^il\(i.'l' ' uot easy to see Jiow this should bederi^ed iiioro froiii tlie Uooks

Kings than from otlier poitioiis of Scripture. The corresponding passage in the iireek There is, e'tTE yap taropiKO. dtheif, oa'p^tcrfla/, %/? ruf l3a(rt7\iovs, which is clear enougii. confusion of one sentence has been here some of tlie aecuslonied omission of clauses, and with another, which has been noticed in the preface to this work, and of which we shall find numerous instances, as we pi-oceed.
P.
9.
1.

6, 9.

E"|9

AVl

Tills is the Etliiopic title

of the

Book of Deuteronomy; and it

seems probable that the words would convey to the Ethiopic reader the idea of tliat book, in these passages, as well as elsewhere. Here, however, the corresponding Greek words

have a very different sense. We do not find SevTEpovofxtov, but SevTEpua-is, and to. iirEiaaKTa which expressions are explained immediately after, in a passage omitted in the Ethiopic Version, to mean, the Additions made to the Original Law or Decalogue that is, the ceremonial observances and rites, which are described as burdens imjiosed upon the Israelites for their sin in worslupping the golden calf. I have therefore translated the words y^l^P*
;
;

r!h"l

according to this explanation.

antepenult.
:

P. 10.
contr,

1.

Jj'Ti'l-

Ludolf has only Yxi'VlV as the context here also requires.

?vTil(D

This must be formed from the verb J^TlCD'TO) : to which however he gives the same sense

Ibid, penult. (D2\'JH"1f"

0)110^"^"

These verbs are in the Past Tense

the Aorist

being used in the Greek Text,

P. 11.
9.

iiiiKa^ofxivri E<j>(\r]a-Ev.

1.

by

Ludolf.

participial

The form TxVmi.^^ (or perhaps 0<li :) is not given :r9"*^CC'C Under the root troi^q he has t\^0^^ He has however the only. adjective t3ut\Qt^Q which is of the same form as the verb in the text.
=
: ;

'

P. 13. 1. 4. 'I'n.'H''r : I do not find this word in the Lexicons. I have translated it, conjecturally, " spinning," guided by the context, and by the Greek word winch corre-

sponds to
Ibid.

it, fxtjpva-afiEvt],

1.

9.

but perhaps

Tn^A* , MS. Yl'^A" : I have altered this, to make the construction right it was originally written Yr-A" (or Yl^A :) AiA.*!" : for the Greek is, " Her
: :

candle goeth not out

Ibid, penult.

all

night."

giveth."

K'KD-i' : The Greek is dTrsSoTo, " she hath sold," or " selleth," not, "she The Translator seems to have mistaken the compound for the simple Greek verb.
:

Ibid. ult. '?I>^n:J-T

This word

is

not found in the Lexicons.

spond to the Greek

-neptCbiixaTa, " girdles."

The verb -Tl^fl

It appears to correhas been observed in one

passage only, where Castell, from the analogy of the cognate dialects, proposes to translate it, transfims est ; but Ludolf, from the context, thinks it must mean, perfusus est, vel
tale quid.

P. 13. ult.

?^W

be perhaps

more

correctly written ^4.|

affixes,

word 2\^: with Pronomuiul

This word, both here and in the second line of the next page, would : See Ludolfs observations on the forms of the

Gramm. ^thiop.

lib.

VL

cap.

3.

pag. 153.

NOTES.
P. 14. 1. I. JVJ.1 : flT?*. : fLS" : in the translation ; though the Greek

8s StarpilSa) o'ikuv aviifs.

Nor does it
:

Tlie meaning of tliis seems to be what I have given Text is different, and indeed rather obscure arEyvai appear why X:^l : should be in the status constructus.
:

Ibid.

1.

3.

(DgmR-Tth ?\AU1"V (D^A-K <D?v'nO A

:

This appears to be a transIn the Greek

dsff^noi

lation of the

Greek Text of the Septuagint, Prov,

xxxi. 28, according to the Vatican

reading
fj.o(Tvvr]g

fj

5e iKermoavvri avTrjs avecrtjcre to. tekvu avTrj^, koi i'n\ovTr]crav.

Constitutions

we

read,

more nearly

in

accordance with the Hebrew Text,

5e eAo?It

im

rtjs

yKcMrar/s aires' avsarricav To. rsKva avrrj^, koi TrTVoi/T^o-avra

;

rjvecrev

avr^v.

seems necessary, however, to give ?i"fl O A : an intransitive sense and as it is moreover feminine, the Translator must have understood rsKva to mean daughters only.
P. 15.
1. 1.

On.^
:

yniEIL:

MS. Ofl.P

We

liave

below
:

(lin.

7)

Ht"IT

?\^fI''|

but H'^'J't'

may

be considered as a substantive, which

On_P

can hardly be.

I have taken away the stop between this and the preceding Ibid. 1. 12. AO^^l'^t : the following substantive also has /\ prefixed, and both should word, and prefixed be in the same construction. So the Greek Text to Se /tta^j/uw crov wpoy iravTas, ixdKtara $e Ka) TTjOOf Tov avSpa (Tov, ireptKo'<ffov.

'

T>7

"

This seoms to correspond to the Greek KaBrjKav : be pleonastic, or whether tl'Yvtl, may be used for manhood " as well as for " man," and hence for " age," I cannot undertake to determine.
P. 16.
1.

10.

H o9">Yl AJ2
:

'fllMXlh

rfKiKia.

Whether U"

may

It will

be observed, that the Ethiopic translation of this clause supports the reading
ovv sfmetpos to? Koyov, in the Greek.

el

8e

dypdfJLiJ-aros, a7l\'

have translated these two words simply "Bishop;" for the sense of the passage, the Greek Text, and Ludolf's remarks in his Lexicon on the word A Alii : fvH go to show that they are but two names for the same office.
Ibid.
1.3.

A^fl

a)?.i<.fl*iii*B

These words, according to the rules of analogy, as but they shown by Ludolf, (Lex. Mth. in voce.) ouglit to be written rt'lOT : ^oof and other MSS., that I have left are so uniformly written as they here stand, both in this
P. 17.
1.

2.

fl-im'V

<i4o>T

-.

them uncorrected.

The same observation

will

apply to some other similar words.

There is a confusion in the Ethiopic version here, about tlie age at which King Ozias began to reign. In the Greek, it is said, " .Tosiah reigned in righteousness at eight years of the age; and, in like manner, Joash governed the people at seven years of age." Here mentioned as one, Ozias. .Joash is called Ozias in two kings are confounded together, and
the
first

chapter of

St.

Matthew's Gospel.

P. is.l.

.'i.

^rhT-A

Tnn
'

bring into the construction of the

P.
2.3.
1,

MS. P(hn--A TH-fl sentence. The Greek is,

: :

which

cannot see

how

to

'Opy^i ko) ippovifiovs diT6A\v,nv.

it

?\f "TniT^'r. This was the has been corrected by some later hand, thus, (D"a9"H
2.

(fi'V\'I"'H

original reading of the

:

MS.
:

but

^T"!- (DTm"?"*
:

"and,

to think the former the true afterwards, have believed, and been baptized." T am inclined to make tlie construction somereading; tlie other having been probably introduced to the sense. to guard the passage from pervorsion, as

what

easier,

and perhaps

t2

NOTES.
P. 24. ult.

f IfiC

'l'l"s iiaiiK,'

ruiiies

nearest to "
is

Nahor"

in

its i>roiuiiiciatii)ii;

but

it

seems to mean and so in the Greek Text in

P. 25.
ult,

" Aehiiif" (Josli. vii.),

which

written, in tlie Septuagint Version,

"A xap,

tliis i)laee.

^VnUC""'

*"

^^^'^

^^^- ^^^^

^^

written

tingent and subjunctive of this verb have each of

^^^ "s tJie conJEOUC;""' authorised forms (see them three

=

Gramm. iEthiop. lib. 11. cap. 17. p. 55), it seems most probable that this fourth form, a form also contrary to grammatical analogy, has originated merely in a mistake of the transcriber I have therefore altered it to ^'/ou(^cn>- :
Lud.
;

These verbs are apparently in the third P. 28. 1.2. H(DJ^*l?i : Hrk'li't'i\ : being changed into person singular preterite, with the enclitic T\ affixed | and
;

and

'I',

euphonim gratid.

have inserted the word ^^'il- : to. complete the sense. The same verb is used in the similar passage in the next page; and in the Greek of the LXX. we have, in Tlie word " only," wliich I have put in a parenthesis, is not both passages, au^drjaovrai. expressed either in the Septuagint Version or the Greek Constitutions, nor indeed in the
Ibid, penult. I

Hebrew Text,
P. 29.
1.

Ezek. xiv.

14.

It is

however

in the similar

passage wliich follows, in

v. 16.

9.

The sentences here are much

rj

confused,

intended to be expressed, stands thus in the Greek, which

2a<j)E(rraTa SeSijXcoKSv
ypa<j)ti,

and the connexion obscure. is intelligible enough

ov

What is

on

a-vvuiv StKaios

dSiK^ ov (TvvairoWvrai

fuer airrov' iv "^ap

jSt'ov,

Tc^ Koa-fMtp TovTCft Koi BiKaioi Koi

ocrioTrjTos'

aStKot d70\j]\ots avvayeKd^ovTat Koivuviu

ot dsoipiKeTs'
i-ni

fiev

Koi

Kou tovto ou^ a/napTai/oi/a/v

fJUnrjTou

yap

e'lcri

rov iraTpog avTu>v rov iv

To7s oiipavoig, Tov rov ijKtov ainov

dvaTehXovTos

Sikmovs kui dStKovs, Kat j3pt^ovTos avTou

Tov vETov

Eiri

7tovt)pov^ Kut

dyadov^.

araBicj} kou

viKtjToi Ka)

viKUfxsvoi

Ka< ovSsv Elatv, iv Se to

kivSwevctei 6 BtKaios ek

toutov iv yap

Toi

are^dvcfi ixovot ot yevvalus dyuvtadfJtEvof

ovSeis Se (rre^avovrai iav

^iri

a-vvairo\Ecrr!

drifiupriTOv.

e/caoTOf yap itEpi eavrov i^ofxoT^joy^creTat, Ka) ov fj.r} vofiificos ddXfjcrri' tov oiKatov fxerd rov dSiKOV, i-nehtEp nrap' avri^ rb dvafidprtp-ov Ovre yap rov Nwe KaTEK\va-E k.t.K.
6 0of

There
P. 30.

is

something of the same confusion again, in the sentences at the bottom of this page.
4.

1.

It is

clear that the text of the

MS.

originally stood as here i^rinted

but

some corrector has erased a Une, and re-written it with the addition of another (D?i.3T>tT nKJt^3''t : which 1 have omitted.
:

clause,

1. 3. 'X'Tld,-. y"X"q"rUn. 7. l-fl(^ : }t-q> : (DT^R-Tt- : : In both cases, the have, BtKaioavvr^v kui eXeoj neirolriKE. In the second passage, ?">t*P'r : appears to be intended as a translation of s\eof, and it may be so therefore in the first likewise, SiKaio-

P. 33.

LXX.

(Tvvri

being omitted.

Otherwise we must suppose, that in

this case, as in

some

others,

the translator has understood BiKaioffvvri to nical p"T!:. t

't
:

mean

" almsgiving," as the

Chaldee or Rabbi-

Ibid.

1.

10.'

have

wi-itten yciu(i>..-|.

for ?,.JiOD(i>,^

Yet

it

may

be doubted per-

haps whether the original reading was not right.

P. 36.
1.

2.

n^(D (UOUU) 0)00

:
:

The Greek words

are,
E'p7jf,ov

in the

Septuagint Verthe

sion corresponding to these (Jer.

xii. 10.)

&^arov.

What

is

meaning of

NOTES.
a./3aTos
: fflOG : I do not know. It is possible that the translators may have confounded with ^arof, a "shrub" or "bush," which is elsewhere translated by 00 : and OG^' and the passage being thus unintelligible to begin with, successive transcribers may have

CrOG)

made

it

worse.
9.

P. 37.

1.

y.A/^Sl, ' Ifl'h

See the remark in the Preface to

this

work, on the meaning

of the

word IflHi
1.

P. 39.

10.

yfAiUe

MS. ^rAiflO).
it
it.

does not appear to have found

This word is not uncommon; and Ludolf : any where written with a final (D. I have therefore con-

sidered this an error, and corrected

P. 40.
1.

5.

Here we

find in the

Greek Constitutions a long quotation from the Prophet

Instead of which, in

Ezekiel, containing above half of the 34th chapter of his Prophecy.

the Ethiopic Version,

we have

only the latter end of the quotation, and that in a mutilated

state, joined on to some words of our Saviour's from St. .John's Gospel, as though He liad spoken to the people these words of Ezekiel also. From all this, much confusion arises. I have translated the Ethiopic as closely as I could, obtaining assistance from the Greek Text of which it is clearly intended, throughout, to be a translation though it is here, as in many other places, a very imperfect and obscure one.
;
;

Ibid. 1.6.

oqXTriA

llrhYl"^

(DfllO

Literally,

"between ram and ewe."

;

But the

passage has no reference to judging between male and female and it seems clear that two In the Greek it stands, clauses in the Greek Text have been thrown confusedly into one.
'iSov 70) Kptvu
cxi/d fJLEiTOv

irpojlaTov els npofia.rov, kou Kptov itpos Kptov.

P. 42. penult.

HYxHt^i^

the

H?i,1r>l : J^m^^U" : In neither case

MS.

This seems }\m*^li" ^iTT^U- but some corrector

'
:

to have been originally written in

has altered

it

to H^i^t^l
:

H^ilh

is

the construction
I

at all clear.

H.?iU*
:

cannot, I think, be

used in reference to a plural noun.

P. 43.
1.

have ventured to write Y^l-

for

Vl
pronominal
is

9. fl)

AC

G.'^'i,

^
;

have here the substantive with

;

its

affix

in the status constructus or accusative case

status ahsolvtus or

while that affixed to

after,

tlie

adjective

in the

nominative
:

and immediately

two or three other substantives

in apposition with (DA.Ii

are in the nominative.

Sucli irregularities are of frequent

occurrence.

Whether they are merely the

it is

result of ignorance or carelessness, or

may

admit of explanation,
frequently in the

often difficult to say.

used.

Ludolf appears to have met with them

lib.

MSS. that he

See his Grammar,

VI. cap.

2.

13.

De

enallage

status absolnti pro constructo.

P.

4. ult.

J^fhJK;

stat. constr.

UJAfl't'

itnf. ahsnl.

Sec
1.

tlie

note immediately pre-

cedini;,

on
1.

p. 43. 1.9.

and also Lud. Gr.iEthiop,

: :

Lib. vi. cap.

.2. n. 4. p. 129.

P. 17.

7, S.

On.P lm.3\^
:

and nH-'^

'^ID.'A-'I-

See above, on p. 43.

:

].

9.

[bid.

I.

2.

Vtfl'ni

IhlH.h-nth.C,
kou

y.'n/"lr'h

A:i'4'"AT

The Greek
I

is,

km ^ Qeo^

SiKuCei Toi'f ctfiaprdvovras,

this sfiisi! in tlic version.

s-ntarrpEfftotiras, Trapa-nXy^criio^

kk) ts Kptveiv.
:

have followed

We

wholf

c<Hit<-xt,
:

liowfver, the
:

might otherwise traiisliitcy.<^/"|'("h "absolveth." In the 1. 9. H^d.-Y-tlh : is used foi- 'judge." word &-ViU
'

AY1--A-

A>4.K''>

<A:JT>

NOTE
P, 48.
ass,"
is,

S.
like

ult.

YxJ^'i

'

l'."'r"Ul'lA
it.

"ilt;

became

aslhave

translated

'that the translator

6),

(2 Chr. xxxiii.

The only explanation was i-noi-ant of the meaning of the Greek word and assoeiattul it in some way with ovos.
that I
:

an ass," or "inath! liiinsclf like an can conjecture lor this expression

o/ajiVfrro

P. 49.
Ibid.

1.

1.

Afl.li.'V

MS. Aflih.T

few words seem to be omitted here, before the word A^.Ti'l' : whicli have supplied in the translation " concerning wliich the Lord had said," or the like.
1.

3.

Ibid.

1.
=

5.

9njf C
as
it is

^
8.

In the
I

MS.

this is written AUq^lT"'!'

cannot

affix

into the construction of the sentence, I

any probable meaning to have ventured

f^lQ AOn.JE
to

ev1ht\6.Y\.6^
=

AOn.JK
it

noi' see

how

can come
:

omit

it,

and

to write

"A^nj^q

in the

Greek Text,

otto tj/? 7^f-

Ibid.

1.

The

translator has rendered the

it

Greek

virsp

by n'?^T

"

on account

of,"

"in behalf of;" but

P. 50.
1.

clearly

means
:

here, "beyond," "above."

the mercy of thy commandment ;" but the Greek Text iias iirayyE\i'as, "promise," not commandment." The same word is rendered " commandment," by the Ethiopic translator, in other places besides this, " where it ought to have been " promise." I observe that I have written " commandments in the translation, but the Ethiopic word is singular.
4.

>J41IA

'l">^^^'HYl

is,

as I

have translated it,

"

"

P. 51.

1.

1.

fllKAl^

MS. fl'?kA+
:

Ibid.

1.

13.

fl)?iAOA

llrh'l!

Tliis line

and the following appear

to

be intended as

a translation of the Septuagint version of the latter part of the 14th verse of the 33d chapter of the 2d Book of Chronicles, wliich is as follows ku) vyJAua-e a-tpoSpa (ret^os has
:

been mentioned in the former part of the verse, and must be here supplied), Koi KaTE<mja-v ap)(pvTas r>js Bvvdfie(>is eV irda'ais rats TtoKecri raif Tsij(>]pEcriv iv 'lovSa. In the Greek Constitutions, this clause is

not quoted.

Ibid, antepenult.

A
:

verb

is

wanting here

the

Greek Text has efe/3a\ci/.

I have

inserted Ka^fii /\

P. 52. 1. 1. ?iqn}t : Amos, instead of Amon, which is the name of Manasseh's son, according to the Hebrew Text, the Septuagint, and the Greek Constitutions also. Some copies of the Constitutions, however, have 'A/zwf in a passage which occurs just below
(p. 52.

antepenult.)

P. 54.

1.

14.

iq.i^-VVl0'

MS. l^llnoD.
:
:

Ibid, penult.

l^Yl-P

tlPTT XYl-P
p. -13.
1.

Tlie last

word should probably be written

TvTn'JE,

See above, on

9.

It seems very doubtful whether 1. fl-Jr^^h : in this line, and VHy^y\ the next, ought to be followed by (D^l : and AiA^S : in the status constructw. ?v"^AY1T : YViy, : in line 3 is so clearly wrong, that I have changed it to

P. 55.

1.

in

But
:

K"1AlnT

NOTES.
lTn,C
:

7"-

'^-

"the gods of the stranger,"

wliicli

seemed the

easiest

and

slightest

change

that could be adopted. P. 57. 1. 3. On.P : This pleonastic ^t seems to be seldom used in Ethiopic, but frequent occurrence in the Amharic dialect.

is

of

8. "XflTn : ''V^,M*')h^ : "until thou growest old." The translator has here mistaken the Greek eis yspas, " as a reward or portion," for sis 7^paf, " unto old age."

P. 58.1.

P. 59.

1.

4.

PchC**
?\A
:

MS. ^rhC*"**
:

Ibid.

1.

7.

HUH

"iVA

"TfLHO):

2\A

appears to have stood originally

it

in the
first

MS.
:

in the place of
as before, for

TkA

later

hand has changed

into "J^A

leaving the
is

"XA

struction very clear,

which I have here written ?iA : In neither case though the general sense is obvious enough.
:

the con-

P. 60.

1.

S.'Yi'HT"*left

'i^.JPT
;

Q/Vd/f^f"*^

"VKthA.

&c.

The

construction of
diffi-

this sentence is confiised

culties,

and so have
1.

but I do not see any very obvious way of removing the the passage as in the MS.

Ibid.
'Irjaovs,

10. This mystical allusion to the Greek character Iota, tiio first letter of the name " Jesus," I shall not attempt to elucidate, any further than by setting down the
It will

Greek Text of the passage.

be seen that there

is

something of a play upon the nu-

merical value of the letter t " Ten," as symbolical of the Ten plagues and the Ten commandments, and of the Tenths or Tithes. The Greek Text is as follows

AsKurat

atiytTjpiov apyr) ovo/JiaTos 'iriffov'

aKove kpa KadoKiKrj

EKKXtjcria,

r)

rrjv SeKUTtXtjyov
eTti

iKire^evyvTa, Koi r^v SeKolTwyov slhriipwia,

kou tov vojxov fxs/xadriKvTa, Koi

iir)

tov

'Irjirovv

nenicrrevKvla, kou to ovojxa avTOv iirovofxa^onevrj, Ka)

(xsvri

t^ TsXeioxTei

ri;? So^rjs aiirov i(7Ttjpty-

Koi Xdixirovaa' at tote dvtyiat, vvv si/xpu,

k. t. K.
:

Some

copies have, after the

word

neTTKTTEVKvla, another clause

Koi tyjv SeKaSa eyvoiKvTa,

Koi ETU Tu> (wra, oirep itrnv d.pj(r} ovofj-arog 'Itja-ov, 7rsTTtcrTevKv7a.

P. 62.
S.

1. .3.

JK
'

JP4T
"

It

appears, from the

Greek Text,

that this should rather have

been

y^f^SL^
Ibid.
1.

the Deaconess."
(D'flT'

10.

nt?!

have translated the word

above.
at large

^I'P'r : The Greek is wpoo-eAOeiV e/f dvffiaarrrjpiov; and I :|-P't- : accordingly, both here and in the passage two lines
:

The
:

original
its

meaning of the word

.

:|-P't-

Arabic \zjJi

various senses in the Ecclesiastical

is " Ark," from the He])rew nnrj, language of Abyssinia are explained

by

Ludolf, in his Lexicon {in voc.)

See also Gobat's .Journal of a Residence in

Abyssinia,
P.
6.5. 1.

p.

350

et al.

12.

"re.fl^
/.C"ir'r
:

MS.

oor^fiT
:

See on

p.

\?,.

1.

9.

Ibid.

1.

II.

MS. H^aijfl-

W
to liavc Ix-cn omitted licre, -^-^t^Jfo^xaois,

P. 68.
perliaps,

1.

.).

(|)n^"n?\

Some verb seems

sort.

or somotlii.ig of the

The Greek

i^KppayhdnTE i\a{<^ dyaK\tdcr,o>s.

Ibid. 1.11.

lurp: MS. iur^:

8 ;

NOTE
P. 68. penult.

S.

ndiA.n
betti.r to

mi^ht have been

P. 70.
1.

"*^'./l'^^ omit tlio prefix

MS. nrhA.n
tmd retain the

oWi/^fi^^f

Perhaps

it

fli

status consirudus.

1.

IQ.|*|

Ai)j)iirently this

ought to be written l^.rt

of
this
;

But

in lines 6
:

below,

we

have instances of greater irregularities

:

kind,

^^^""iili

and

aufxifpffif-

in the stalim ahuolulm,

:

sentence

H^T

(DO
:

'/"<',
.

botli in the

another noun, 'I'^u";. only perhaps the

numeri,
first

So

in
:

I'V."'J!,
=

though governed by a verb and at the end of the status construdus, though merely following line 7, I'E"'! i" one case, and 'Vyp^. : in another niay be taken to agree with ^t^^'t' : by an enallnrje
=
'

and the latter IW"i may be construed as a substantive. But, ^d.y'l' itself See the note so tliat |JiDi|_ : should still be in the accusative. is governed by a verb on p. 43, 1. 9. and tJie passage in Ludolf's Grammar there referred to.
;

P. 71.1.

2.

(SThP^fl
last
ellipse,

'"T'lTH^oW':

Some

corrector of the

MS. seems

to have in;

by somewhat unusual, would be avoided. The words, whichever reading be adopted, can only mean, " And if it be your care ;" but to make the sense complete, I have been obliged to translate, " Let it then be your care." The Greek Text says, " In this way will your righteousness exceed, if ye take care" &c. but the first clause is altogether omitted in the Etliiopic translation, and hence the confusion.
tended to alter the

of tliese two words into

TYlTI^*"*':

(2 pers. plur. pret.)

which means the

which

is

have given of this There is confusion here again in the Etliiopic Version: the original cause of which is, that the Greek words, Kpi'vci, " to judge,'' and Kpirtjs yeveffdai, " to be a judge," are rendered by T^i'l'rh : "to litigate," "to contend in judgment with another."
:
:

P. 72, penult.
is

"KIH

2\AP

H^l'tld^n

The

translation that I

phrase

according to the Greek Text,

/x>;5evof ere TrpcrxsipiarafjiEvov.

P. 73.

1.

10.

JinCD*
is

:
:

and

^g,^

This epithet is of frequent occurrence in connexion with : have introduced it here by correcting the Text for in the MS. the word The middle letter however is not very distinctly written, and the word may
l>J^9n-r
I
;

be read

TJEl't'

If this

be

tlie

true reading,

it

may

be a plural form from

^ P-tfj'

candidus, sincerus.
Ibid.

Lud.

TD^kODf1
;

the form should be

MS. au-f^ipjfi This is clearly a bad orthography. Whether yw>V'} or oij^gn-j it is difficult to say. Ludolf only gives the
:
-.

forms fo'thao'T,
(p. 85. line 14)

and oi/ji^ao-}

and so

in this

MS. we have elsewhere auy^aof-y

with the second

av

in the First Order.

See Ludolf, Lex. ^tli. in voc

Ibid. ult.

^rt^A: which
arts."

" use

magic

But

tliere is

have translated "use lying devices," properly signifies, no such idea expressed in the Greek Text, nor does it suit

the context here appai-ently.

P. 74.
1.

4.

K-J-RttAfter

MS.

?i.-rjf A:

Vid. p. 79.

1.

13.

P. 75.
IS

1.

6.

the origmal reading of ^'

AiYKD-ni a corrector has inserted lion but what I have printed tJie MS. and indeed it would be shown to be right by the con:
; ;

by'S"(i)Jl
P. 76.
1.

*' "''^^''''"*^ "^ '''' ^^^- "^ tl'^t respect A^TITC

:

&c. being governed

6.

(DYv-Ji^-H

SLYKD^i.

JI-ATi

The Greek Text

in this passage is as

NOTES.
follows
:

OTTO)?

Sia rov i^Uvai l3e\Tmdui(Tt rriv

rgf Se^<ret

dvaffTporfirji-

rov

l3lov,

a-irovSa^ovras irep) raf

(Twd^sts ditavr^v otrtinepat, Koi

Koi
ot

aypXct^eiv, oTrtof Koi ainot Svvrjdumv ehTSexOrjvat,

ofioiois

Beuffievoi

avrovs KUTavvycitn, Koi d.<r^aKi(nepot yevuvrai, evKa^ovfisvoi to7^

Ttepnreirelv.

P. 78.

1.

7.

A7n^^

ner?"

The

: 'M'ATn : lllhrt, : :i'9Tt context seems to require some such

" Wlierofore hast

thou slain the sin-

word

as "received," or "pardoned,"

instead of " slain."

The next

clause also is confused and cbscure.

:

The Greek Text

e/xa irdvTa era

is

plain enough, and stands thus

OYj

k&v

tis

tuv

/u^

cea-aAEviuvuv dJf\f/)wv
iixov
sT,

i'ireyKd\i(rrj a-oi, ort

Kart]7\Xayi]s ut^, elne

upog aiirov 2v iravTore ner

koi

rd

iartv

ev^pavdtjvat $s sSet koi yaprjvai,

on

6 dSe\<p6i arov ovro^ vcKpos ^v koi

dvi^tja-e,

koI a7roAa)A,c>>f

KM

evpidij.

Ibid, antepenult.

OflPl.:
:

^A"<h

the middle
alliteration.

word

^M'Pi,
Wn-y.
:

MS. (ttlVi.: i^"P'i.: fll^th: I have omitted which appears to be a mere error of the transcriber, from
:

P. 81. penult. P. 82.

?in

MS. 'h'thP

?inA

1.

1.

^r'l"

MS.
Vl'flC

QS"^
'

though

in the line above,

it lias

^ft

Ibid, ult,

Tn*!*

What this "honour

says, "

whicli

we

are not here told.

The Greek Text

It is

becomoth a Christian jioople" is, an honour to a Christian, Id have no

and it goes on to direct, that if by any means a controversy should arise between brethren, such things should be settled among then) olves, and not exposed before a heathen tribunal, which would give occasion to reproacl upon the Church. All this is very imperfectly and confusedly expressed in the Ethiopic Version.
controversy with any
t

man ;"

P. 85. 1. 13. 'iH.iWi 'h.6^1 MS. IH.ii^i : '^.6.} : In this, and one or two similar cases in the two next lines, I have endeavoured to restore the status construclim or absolutus,

according to the rules of Grammar.

:

^J^A"

fl9"0
I.

iR-zhl
:

The construction of the words hYI*"' do not however clearly imderstand.

7k A-

P. 86.

that
it

it

may correspond

may

MS. U^JS : I have put this word into the status amstructus, with the other adjectives with which it stands in connexion though very well be questioned whether they ought not all to be in the status ahsolutus.
8.
;

U^ P

P. 87. penult. A-fl P.

8!).
1.

PT

MS. All

PTU

3.

HJRn. fkC.'^yfi
:

in.^

Tlie quotation

from .Teremiah
rrjv

is.

here omitted.
irXjjiTiov

In the Greek
jU))

it is,

dKoiKras rov

'lepefii'ov

Keyovros,

on EKacno^

kukiuv rov

avrov

T^ioyt^ecrde iv

Ta7f KapSi'ais

vjuui/.

Ibid. 1.0.

4*.I'..0'"I'
|.i;.i"|-t'

should write
P.
'^!i.

MS. |>J^iTfl' This seems to bo clearly wrong: ^^hether we oof^lh^h" or ^.'K^'^T "'*trlii<i'I" mny perhaps l)e doubted.
: :
:
:

1. 1

I.

(DAK

MS. (D'A'E

And soa^ain
See the
u

in tlicncxt

page, line
is

6.

But

have

perliaps made- t\u"<c corrections without

siiflicii-nt ;,fron)i(ls.
])()int

Thi-i-c

much doubt whether

by
Ludolf, in

(R-A-l'"

'i'!'y

""t ho a singular form.

iii.

<Us(nssed at length

his Gi-annnar, Lib.

cap.

6. p.

106.

NOTES.
P
the

90
ivis'.

thouglv; of

Thus is this word very clearly and legilily written in I once conjecture. it is derived, I am unable to :'but what it mean; or whence Taking it with T.'iiy'i : 1 have ren^.AoVo^M, or ,,,.^1 DiMus.
1

?in

a A'1'U V'i

term "evil-doers. dered the two words by tho general

Ibid.
is,

>kfl"" y.-lH.YylUh.C. yap Qek, Qak i" t'A^oui. utt' dpx^s

1.

12.

'lUD-AK
yevs^v

m^T
;

The Greek Text here

SiKamv

sKiiarriv

em

/xerivoiav Ka\et Bta tu>u

KOC TlOV

irpOCpTjTCiiV.

P. 91. ult.

^fL-nihCp

This

is

clearly the contingent

junctive, as' in the

p. 92. 1.14.

Greek, So^a^i^,.

The same

tiling

may be

but the sense requires the subobserved of y.-Vd^df :

we ought very probably to Thinking that for Q.^ " a vineyard." read Il.T : I have translated the two words together, n.l" : Yv^'i^A^ clause difterently, and to But I now think it would have been better to take the whole "converts:" : is render it, "We have filled tlie house with plants," i. e. " disciples," irKripuiaunev tov The Greek is, iva ro dihrifJia rov Qeov ttoirjaavre^, often used in this sense.
P. 92.
1.

13.

n.^

?k'"|-Vl A-1-

f^A

tp'ikKivov (al. oTkov)

tuv dvuKeifxivuv.

Ibid, penult.

TK(D'^'

MS. THID^O-

of which I can

make

nothing.

'HYIOO^

TR(D'i"

"Ye

have a calling, ye are called."

-

P. 93. ult.

^*1'U>''/**

J^IS.

^rdhwi*'

But the following verb

JP't'Il'Il

is sin-

gular

and so the Greek Text.

P. 94.

1.

2.

(D">9"TI

y Villi1

(D'AyntD'hT

o^Hih^^

fi-H-liT
is

have

translated this as literally as

could from the Ethiopic.

The Greek Text

as follows

dva Svo Se
TO.

ysvofjLEVuv dvayvcxrfjiaTuyv, ETepos rig Toiis

tov AafSiS ilfdhKirui vnvovs, Koi 6 haog

dKpocrrixia imo^aXKsTia.
;

of the contingent

and

it

ought to be in the subjunctive, mstead would have been better so to correct it, as I have done in some
y.\'Vl\h\
:

in line 3.

other places.
Ibid. 1.5.

Rdl'/Vfl

^'I'C.
is

m'flC

The Greek

is

JlavXov tov trwepyov

"

rjixciv.

few

lines below, a-wepyo)

properly rendered by
crvvEpyos,

hiOCy^XU'

HI'llC
:

Whether

OC^
Ibid.
1.

^^ ^^y similar word, has been omitted here, or whether ^'|J(^

it is

n"l'IlC

ay

be intended for a translation of

not easy to determine.

II.

(D'KV'H
all,

^YltDV
/jlyj

scarcely, if at

intelligible.

The Greek
;

I'lX'lT = ?i<hK, = (DKR-'JOcp*"*' : This is is, Ka< e^^s irapaKoJ^tTua-av oi -RpEcrjivTepoi tov
This sense

\a.ov, 6 /fafle/f avrwi/, dXKa.

ajxa airavTss, ku) TE?\VTa7os iravTutv 6 iiricTKoiros.

have expressed in the translation but I have not attempted to correct the Ethiopic Text, as it appeared to require more alteration than I thought it right to venture upon.
P. 94.
1.

12.

(D'h9""H
;

in the translation
sense,

" and after this," or " and then." : I have omitted this word and ought perhaps to have struck it out in the Text, as it spoils the

and there
is

is

nothing corresponding to

it

in the Greek.

The

direction about the

door-keepers

general, and not that they are to take their posts at

any particular time.

NOTES.
P. 95. 1. 14. : This " crying out " ])vobnl);y rofers to the notice given (nfm : aloud to the Catechumens, and Penitents, or those niulor penance, to depart from the Church. Thus at least it may be inferred from the Gi-eek Text but here the Penitents
;

^RCI

are apparently classed with the Teachers and tlie rest of the people, and indeed the whole passage is confusedly and obscurely expressed. Tlie Greek is, Koi fiera tovto a-v/i^uvun
a-iravTES i^avaffravreg, Koi

eV dvaroKas

KaravoijcravTeg,

nera

rrjv

tuv

KanjxovfJLevuiv

km

t^v

tSv fxeravoovvTuv s^oSov,

Trpoa-ev^aa-doxrav,

&c.

Ibid, antepenult. ^TiR-^J. : MS. ^iJt^, : But the following verb Jif|J\Ag) the subjunctive, and so the construction requires that the others should be likewise.

is in

to "the Cliurch,"

I have translated the pronoun aflixed to this word as referring which is the only probable antecedent that the Text, as it now stands, seems to supply. There has doubtless been something omitted: the Greek Text has one

P. 96.

1. 0.

IKD'fl'ttI'

or two additional clauses;

Kooyxoi/,

Tr/ooereuj^eirflw

o Bkxkovos inrep rtji iKK\}](Tiag airacrris Koi rravTos rov

inrep tui/ lEpFMV, koi

Kai

twv

iv

avT^

fieputvi kou iK(j>opiZv'

tuv ap^ovTUv k.

t. A.

Ibid. ult. i^^f : So it was originally written in the MS. It has been corrected to n'i^^'^ : which might appear to make the construction easier, but the former reading seems the best.

P. 97.1.3. P. 98.
2.

9nMm.^'r: MS.
The Greek Text here
is

9nA"m.;.-tcontains an exhortation to the Bishop not to leave the

it

1.

work

in which he

engaged, whether
it is

order to pay by the Ethiopic translation, but

P. 99.
I

attention to the stranger.

be preaching, or hearing others read or sing, in The same sense seems intended to be conveyed

confusedly and obscurely expressed.

=

see

Usually written A.A.1" 1. 11. A./VJ- : ffltroOAJ" : any satisfactory reason for the termination
:

'^"^

""OAT

nor do

Ibid. 1.13.

TJ^A

Inserted in the
:

MS. by a

corrector.

P. 100.

ult.

tflC't'

have translated

this "treacherous," as it corresponds to the

Greek

da-vvderos.

1. 1. ?T)1CD. : This verb occurs above, p. lo. antepenult, where ithas a neuter But the passage here is a quotation from .TeremiaU 1. 6., where the Greek verb which corresponds to this is aTreTtXavtia-av, and I have translated it accordingly though I now think that it would have been better to retain the neuter sense here also.

P. 101.

sense.

But in the Ethiopic Version of John vi. 39., MS. HOhTsf we find "HTP dplr^-p and so tlie sense requires it to be. whence this passage is quoted, MS. ^^ is of the same signification as "HTf: and makes less change l'rf)m the reading of the
Ibid.
1.

10.

TIO^TVH

P.

0:1.

I.

^.

CHir-l^

yoVl'-n

The Greek

is

a-wtvpinw
Kllii(.|iic,

;iiul

has no reference to a "seat

it stands, ought to be of j^d^lll(^t," wliicJi'this means. Perhaps the " I have not " f hav<' not sat on the ju-lgment-seat in inniirhtcousness," i. e. traiisl.-rtcd.

taken as

judged uni-ighteousiy, given unrighteous jiulgment. u >

NOTE
P. 104. 1.2.

S.

A9"J'iy"AYi

MS.V/i'AIT"

Ibid.

K'FUU'"'*'

Literally, " their salutations."

The expression appears

have

to cor-

respond to the Greek

woi-ils

-naviavpm,

eru/xTroV/a,

and

translateil it aeeordiiigly.

Ibid.

1.

10.
;

fi.r*IiU-

MS. Q.f T^M

But

all

the pronouns and verbs afterwards are

masculine

so that

it

seeuis uetessaiy to

make

this

masculine too.
=

Ibid, antepenult.

TIVIl
is

?i^a^- AflTC^^P'f
=

The Greek
i* is

is,

o-o./xai/

Tifxr,aaaa

Kpo^rxPn-

Tlie meaning- of

tlie last

word,

/iflTC/'iP^

not easy to determine.

sense.

The
Hut must
this

verb

KtYVC^V

best to suit the construction liere,

used both in a transitive and it corresponds

"

and in a neuter

Tiie latter seems

more

closely with the Greek.

:

then the usual and more simple meaning

of the verb, " hath appeared," will not do

it

been made conspicuous,' sense therefore I have ventured to give

signify, " hath

honourable," or something of the sort.

in the translation.

And

it

P. 105.

1.

1.

Ull P
:

MS. Ulri^
"

Ibid.

1.

3.

^fO) HA.lfl 't^'t

passage as
1

have
Y*i

left the

found

it

for a slight alteration, as writing

do not understand the construction here, but t^V = or 1r> f : for

:, will

not remedy the defect; the pronoun

H being singular,
:

as well as the verb.

Ibid, antepenult.

TiV1"r

MS. livl'l
p.

In P- 107.

1.

1.

it

is

correctly

written,

1?k"*l^

But see below, note on

109. penult.

P. 106. 1.2.

The Greek Text here does not condemn second marriages

as contrary

to Scripture, but says expressly that the

woman

shall give account of herself to

God.

" not because she hath been married u second time, but because she hath

waxed wanton against

and hath not kept her promise." eTeayyeKta has here again been incorrectly translated r'JfiU'H : " commandment." See above, on p. 50. 1. 4.
Christ (1 Tim. V. 11.),

Exactly the same doctrine

to p. 107.
1.

is

laid

down

in the

passage of the Greek Text that corresponds

accurately,

6.;

where indeed

it is

rather

more

though

still

obscurely, expressed

in the Ethiopic Version.

Ibid.

1.

5.

'h.yi'llP'f''i
tliis

None
I

of the

common

significations of this

word seem

to

have therefore conjecturally given it the meaning of "naming," "nominating to an oiiice," q.d. "to read aloud the name of a person, proclaiming his appointment." rtyutj : I have translated " promised " as it is sometimes used for " testifying," " bearing witness ;" and both the Greek Text, and the sense of the passage, show that it must iiuve some such meaning here.
suit the sense of

passage.

Ibid.

1.

11.

TxfLC.

MS.

t^

It is '/xtlC.

in the Ethiopic Version, Luc.

ii.

36.

Ibid. 1. 12. rt-ntif : Vlt^'/^T : J^1"IA : JE>k"t; : I have here given the sense which the Ethiopic Text appears to convey. It differs from the account of this prophetess given in the second chapter of the Gospel according to St. Luke, which the Greek Text

of the Constitutions accurately repeats.

P. 107.
3.

1.

Kai/T|j

MS. "KoW'I'H

NOTES.
P. 109.
1.

of which
Ibid.

is

6. JPUigOii^Yl : The sense seems here to require the subjunctive; the form j^AwijnBq as in p. 112. 1. 3. j-jujiyni^
-.
-.

(DIm.K'fYll.

Gr. toj afiaprlas

(tov \vrp<a(Tat.

The verb appears

to

be

omitted by mistake.

The pronouns and verbs in this sentence As they follow close upon the feminine pronoun "Jkoq^l! : it seems hardly likely that they should be mere errors of the transcriber. Possibly this form of the plural may be sometimes used as common, applied either to masculine or feminine. See TOJP.T 11. 1. 7,8. and two or three p.
;

Ibid, penult.
all

>niji-t!

lR.ai1

(DPTM)

are

feminine, yet these two adjectives are masculine.

instances, ibid. 13.

"XHI.M

1R,r"h: J\OjSTt;*l : (D*K,fl the adjectives are singular, and the substantives plural. See Ludolf Gram. vi. 2.
1.

and

p. 116. penult.

In p. 112,

9.

13. p. 144.

on Enallage.

P. 110. penult.

VM'ni.C

MS. 'Jof^Ol.^
ms.

Pill.
Ibid.
1.

1.

2.

ouJCT (DTnAhrt

ouicf

<Di^vKt>
/,
:

9.

quires

it;

I have here inserted the negative 7i,Q1sO : and the Greek has ovk cot/ SiKatov.

The sense

clearly re-

P. 114. 1.3. fflXArt : t\,^oo^(n. : Sec. The translation wliieh I have given may appear to require that 0*"l%yit : &c. should be in the xfafus construdus ; but the MS. is very irregular on this point, as has been already often observed and I do not see any
;

other probiable meaning of the passage. clause is not to be found in it.

Ibid.
1. .5.
:

The Greek Text does not help us

here, for this

The heading of
J\,Tn*''
:

Section

xiii.

as well as tlioso of Sections xiv. xvi.

begin
v. vii.

n'ATt'
it

o^^JfQP

This position of the negative seems very extra:

ordinary, and contrary to the general usage in Etliiopic

is

and moreover in Sections

otherwise.
I

anomaly,
Ibid.
tliis I
1.

To preserve uniformity therefore, have written \\fm YxOOf^^Qf^

:
-.

as well as to avoid the apparent

'Kfiao : ^n.A : "i\1H.7\Yl. can make no sense, and have substituted,

II.

'

For thy Lord hath said unto her."

in the translation,

Of "For the Lord hath said."

;

This quotation

In the Greek, a passage is here introduced from Gen. iii. 1 6. Avtoj yap crou, ^r\fsi, Kvpievast. or else, which I believe is either altogether omitted in the Etliiopic Version
it.

to be the case, the words before us are intended to be a translation of

The
it

translator,

probably, not understanding the expression

a-ov Kvpieva-ei,

has rendered

as

though

it

were
P.
1

a-ov Kvptog,

" thy lord."

5.

penult.

common

with Bisliops and Priests.

Here the Deacons appear to he invested with niitliority to baptize, in The Greek Text only makes them attendants upon
i^vTrripeTovfxtyuiv avro7^ riov dtUKovrnv.

the others in the administration of the rite:

P.
1

G.

J,

7.

Title of Sect xv.

:

)M>t\v.-ci)

"yOfl'll
:

iind

Liu'""" endeavours to distinguish ll'XTr "O^lfl-P roc nr)OC\-n :) l)ut they are evidently aunA-t" (Lex. /i-:tli. in
:

used
of
it,

Jis

syiioiiyinous in this Section.

is

In the second

line,
tiro

and indeed Ihj-oughout the whole

cidhd "<%
fl'll
:

""Ml A:^t

applied to the

same persons wlio

(in voc.

in the heading,

fiuh'cd, Lu(K"iir flsewliere

observes

""nA'l-

fli:" f'"' *"< "'"'"ds

must be

consi-

OTE

S.

appear in conjunction together, as in the Title of dered as synonymous, excei)t when they Section xix. below, for instance. We have already however had one Section (xii.) with the title fl'AIT = ""flA'T : present Section had been erroand it appears as thougli some part of the Title of the corresponds to this is, De viduis, quw nan neously omitted. In Ludoli's list, the title which
more viduarum genuinarum vivunt.
P. 117.1.3.

^11 A: MS. yjlA-:

^'fVl-H
::

P. 119.

1.

10.

(UnVjT
tlie

the slightest correction whicli

I have made MS. (Dn'ATT'H ^i}f'tThe leaving out "H case seemed to admit, by merely
: : : :

Greek

is,

irepi ircivTuv

yap avr^
AiTri'i
:

iiehsiv ofjyEihEt, irep) KknpiKiov, Trep) TtapOevuiv,

&c.
=

P. 120.

1.

5.

Yio"

nl'iT"

HiAW^

HY^.^'^fV

(DYxO"\^^: *K,fl

passage

here, to complete the sense after (DlR-rh : There seems to be some verb wanting the Yk^^MV : and to express the meaning of the Greek adpavtrrog. I have translated ddpavcTTOv atfipaaccording to the Greek Text, oTruj o-EfivoirpeTrus v l^eraSocris Ttjs
yTSos yivijTOU.

P. 121.
P. 122.

1.

6.

?i.Ji"rYlUA

M.S. ?.^'"l-TnA
:

1.

1.

(DAK

^I^-

(D'A*K

See above, on
'Affovptot.

p. 89.

1.

14.

The Greek has Ibid. 1. 8. <i.ii^1iy'i no where to be found in Scripture.

:

The passage, with

either reading, is

P.124.1.3.

OC"-lHC'- MS. U<^:lYl.i= But in a phrase precisely

is

similar, p. 122. 1.9,

the absolute form

Ibid.l. 7.

used, whicli indeed the construction clearly requires,

njt^fl-n
2v1n'"'L"t*
:

a)""nA:r'r

See above, on

p. 116.

1. 7.

Ibid.

1.

8.

appears to be liere used adverbially.

sense. " liberty to the servants."

In the next line

we

find

n?iVl"'t't"
Ibid.
1.

in the

same
:

13.

10HY
is,

A^i^l'IlC'"!'
rrj

The corresponding clause

tlxe

in the

Greek

%Ao^i/

dovAela twv dvdpuTrav, " green herb for

service of men,"

Ps. civ. 14.

Ibid, penult.

'Ti"riA-

llYvOV^

'

This will not bear,

St.
:

I think,
is

any other sense than

to, (vi. 26.),

"

Be

like the birds."

In the passage of

Matthew, which
rto^.P
:

here referred

the Ethiopic Version has iX"<. : Version, " the birds of heaven."
P. 125.
1.

?iOT<5.

"Look upon,"

or " behold," as in our

11.

ou^rt.

"the seller of strong drink."

its

The Ethiopic

translator has taken

the Greek KairtjXos literally, confining

one particular trade or occupation. Whether it was intended to be so taken, may be doubted. Perhaps it means rather the " corrupt dealer ;" as Winston translates it not only the adulterator of wine, but he that imitates his practices in any otlier occuijation.
to
;

meaning

P. 126.

1.

7.
:

>kYl-yT

nation

y^

may possibly

uuf|-r<J.-rtlT : be attributed to

rh^

MS.-KYl'^-t"

The feminine termiis

alliteration,

the following word ending in the

:

same way: but that word, the substantive

to

which

"AVh^l

refers,

clearly masculine.

: ;

NOTES.
Ludolf {Lex. in
?\fl'l"i.""t'0
voc.) refers to
:

one MS. in which

it is

written

"^flTiJt'^'i

He

trans-

lates njfi'fjj.-t't^'f
:

Castigatores militum ; and derives wni*IT^.'t**i1" : from Restawravit, emendavit. The Greek'here however has simply (TTpcxTtutrtis
fh<5.
:

and I cannot help thinking that this word onfif ^^i^^ : has been partly formed from the Greek substantive by a sort of alliteration, whence the termination cj'"!"
:

P. 126.

1.

9.

TiA ^IM'l! UlfP T^IIC.

: :
:

{qw.

^""in *,

:)

"who overthrow good

works."
causes."
Ibid.

The Greek

is itpayixaTCiv

avarpoitia, " a subverter," or "perverter" perhaps, " of

1.

14.
I

Q)Hl^

wise than

have rendered

appear very obscure.

oi Yttjo

: I do not see how this passage can be translated otherthough undoubtedly its connexion with what follows will The Greek is different and the connexion there is clear enough

JPXt^O
it;

Ttapa TWi/ toioutwi/

^e)(6ixEvot,

kou Tpi^avres Xi/jOaj

kcc)

6p<pavovs, virevdwoi

t^

Kpntjplu

rov &EoS yevijiTovTai.

P. 127. ult.
ifioi Tlerpt^t

fa

The construction of

this

word

is

not very obvious.

The Greek

is,

KOt 'ludwr),

P. 131. ult. n'lh'i'V

lation of these

G/f^ ^fJE^^rt"
'

words

but

it

is

I have given what seems the literal trans: not improbable that they are intended to express the

sense of the Greek, Sta

Tf/v Ttjg Tilareus Kotvutviav.

VOCES iETlllOriCVE,
QVJE APUD

DIDASCALIA DESUMPT/E,
NISI DI VERSA

LUDOLFUM \EL OMNINO NON EXSTANT, VEL NON

AUT SIGNIFICATIONE OCCURRUNT.

FORMA

i\ iiiiivrus

prior paijinam, posterior lineam indicat.

di^oo
tioni

59. 4.
:

Deo

dieavit, devovit.
:

h^^o^
:
II

attribuil

dw^^uo
:

Hanc significaiionem Ludolfus quartte conjugaautem exponit, Illicitum esse censuit, vel statuit.
:

ihn^A

Pdi'hAPeriit,

't'flill' *">'

45. 15.

Lud. d\V-ti.

'

iiiteriit.

Alsi mendosum
41. 3.

Spe excident, Spem perdent, sit pro JPdi'h-A- :

transitive.

"^li>/V1:
fhO)
tionibus
:
II

Sl.utt.

Perniciosi,vastatores.
ejus gessit,

?ifhDl

95. G.

Fovit,

curam

Apud Lud. non

nisi in conjuga-

prima
:
II

et sexta reperiLur.

"aY1
aoYl

roTDAVlJ,''}

85. 14.

Cultores Dei.

Lud. per

scribit.

:
II

omfpa\\i,
:

-,

03. 4.

Consiliarius.

Lud.

onVi^

et

ougo^f^

on^^
M'J
:

ai|(i>.^
II

38.

6.

Homo
"iVJ.A
;

mortuus, vel cadaver.

:

semper cum

>k3.A
;

conjungi:
;

Oflffi'J'

Ait Ludolfus hanc vocem Orphani, pupUli. Hie vero cum

conjungitur

M*^
:

oi}(D<^
id.

nj^'t-

108. 6.

ac superius.

"K3.A

"^^l'

Orphani.

"n<%C:
Obdulcavit;

II

YxTO^COt^:

11.9.

Dulcedine implevit, obdulcavit.

Lud. ^xOti^d^d,

et

on^C^C.

Mellitus, dulcis gustu.

-

on^m
UJO*;
<;rtO
fecit,
:

:||

trofiToq^^
7.

50. 5.

ijtd.

ODf|f 9Dj<p

sm6.

79.

Serra proscidit.

Lud.

Fidit.

11

corrupit; ut

?iCflO:49. 7. Gr. dSK<i Impius,

:

7rAai/>?(re,

2 CAroM. xxxiii.

9.

Seduxit,
:

w/pofm Pravum
fecit,

ex Hebr.

>j^.

Lud.

^CflO

Oblivisci

obli-

teravit.

i-flA

11

ODf|-r-^..iirf^_.-,.

112. antepenult.

Lucro

dedita, Lucri cupida.

C">VP
visio.

II

Tnq''*^ -t-

49.

1.

Vates, incantatores.
et

Potest esse a fICYxS.

aspectus
Castellur^

He6.ri^,T deprophelis usurpatur,

expomtur.
radicalis

Estetmm

Chald. n^^-yc,:
:

Astvol^Uum apud
est.

JElhio^pi^um

't-mj^iP
:

Ex igne

pr^dixit, divinatus

Sed

/,

est.

Fid. etiam sub voce

fiyihT
Qui

infra.

flAi-r

II

rtdit-^'J

IM.

3.

in errore sunt.

rtTT
est

tur, nisi sit

>"fl1"'r : 24. 8. Offendiculum, causa lapsus et erroris, significare videcausa contemptiis aut pigritiae et inertiae in via recta, nam Ludolfo ?if|"t"t"
II

Parvi pendit, neglexit

item,

otiosus, piger

ftiit.

Ar. jj;^
9.

Separavit,

et

cLi\l^

Seditio, schisma, scandalum.

Verhrnn
6.

in versione Anglicd, e Matt, xviii.

vertt

perperam reddidi, " offend" locum desumptam esse existimans. Postea autem animad:

^tl^-^i

infra 39.

Greecum textum

KaTatppov^trt^Ts habere.

fiythlT
eiraoiSovg.

Qi^Cj^yt'
Forsan
^.Lu

49.

1.

His vocabuHs respondent

Grasca, iyyaarptixvQovs

km

Priori nihil simile est apud Ludolfum, nisi fiyih

est ex

Vasculum murrhinum,
ob Dei cultum peregri-

vulgo Porcellana.

Arabico

_(ju)

Peregrinator, a
affixus templo.

_L

natus

fuit,

unde

et

Devotus,

cum jejunio
:

Freytag, e Kamusio.

I^IA

:
II

TrtlA
1

unde

^ftlA

48.

tdt.

Magicas
hahet,

artes exercuit.
reddit, sed, ut

4*tJ9"

04. 9.

Formica.

Lud. 3y9'>

quam vocem Fucus

videtur, sine idoned auctoritate.

fCi
nihTfl)
Solus
fiiit.

II

"V^^

47. 9.

Lud.

f^^Jk

et forsan rectius.

49. 13. Gr. eravetvatdij, 2 CAron. xxxiii. 12.

Humiliavit

se.

Lud.

"TnAiTQ)

fLHT
1*11.11^
simile

13. 4.
: :

Nevit, filum deduxit, agglomeravit, vel simile quid.

Voces

>TH

09**i vocabvlum non hahent.

:

respondent Greeds

firipvofievti

spia:

Prov.xxxi. 13.

Diakdi

cognates

nd
rem.

II

oofiJiT:

18. 8.

Qui rem accurate

Lud. n5L\
:

tinguit, discernit, Judex, ut videtur.

cognoscit, qui res a se invieem disAnimadvertit, perspexit, intime novit

Arab,

^j^
11

Dividens, separans, distinguens.

Iflih

l^th^T
I3.ult.

74. 5.

Poenitentes.

-j^.-.n^'t":

Gn wep<fw/xaTo.

Prov. xxxi. 24.

Ciagnia. Forsan referri possit ad

Arabicum

iwij

quod inter alia exponitur, Succinctorii gemis

cum

assuto sinu per

quem

ducto vinculo constringitur.

m^
fkitld.
.

:
II

^iin*;.:

53.6.

Gr.

iirieevro,

2 Chron. xxxiu.

u/t.

Aggressi

sunt.

Lud.

Statuit, coUocavit; item, Imposuit

manus, de

ritu ordinandi

ad

officia

qucedam

ecelesiastica.

mn
in loc.

:
II

?\'inn

loe. 5.

Forsan,

Nomen

alicujus publice pronunciavit.

Vid.

notam

W^y^
iJf ?
5
II

93. 7. pt al.

Nautse.

Lud.

fV^t"
7.

f""??'

^- Ihtl'V'iR'h.

32.

Videtur

GrcBco vocabido KaTsSwdarevaE

:

responder'e.

fee;!:, xviii. 16.

Vi

oppressit.

onf|-rrjf>T

J?*-

i-

23.

apud Ludolfum,

Acriter instantes sive urgentes.

?. Al"!
'<.
1

:V

O'rfECum est

aharr),

ut videtur, e 2 Chrov. xxxiii.

;v

2^00^

:
11

in

voiij.

\II. i-/'iiV.
captavit.

2 Chr. xxxiii.

6.

Sigiiii, oiiiiiiu

'""''' SLr\'Y\PC. : 48. ;///. Lud. Ostendit se, comparuit

est.

6V. tKKyoovi^tr o,
;

scd

'f'TW^C'V

exponit Sigiium, porteiitmii,

(///</ il

jiassim ubvium

ftL.n.lXfV'^'^y'^i

'J^-

'

<^iiid nil, nexcio.

Vid.

notam in
lf\,

loc,

'Tf^^'t'P
\\00'fif\
:

'.

41.

l;i.

Owawvel

cullcet.

o\a.

Lud, per

scrihit.

44. 9.

{formn \\

litera ista

enim sub litura in cod.

'.

MS.

latet.)

Vituperatio,

objurgatio, sed lenior, id videlur.

Jjud. le\\\^^f\f\

Increpuit, objurgavit.

Yl-flK

=
II

cojy.

X.
;

^ifrrVlflK

4i. antepenult.

GraAdter incubuit, asperum et

immitem

se prsebuit

unde lnJinUivus nominascens

'
'^'^-

KflTVl'llJC

penult.

Severitas, immitis et inexorabilis animi durities.

*lOn:
a)CH-'^
exstat.

II

oi>Vlt%n.T
:

117.7.

Duplo magis.
Lud.

Lud.^YlOtljT
'

scribit.

122.1.

Adolesceutia.

Qy^Clh^

quod

et in

codice nostra, 130.

9.

(Drt*^

:
II

qnrtC
:

79. 6.

Sena.

Lud. qort^;^

dM'r-n^

95. 7.
;

Nuptae, viris junctas/cemmtB.

affert.

Apud Lud. dM*!"!!

'masc.

Matri-

monio junctus

sed exemplum non

<D*MU

58. 3.

In jus vocavit aliquem, ad rationem reddendam compellavit

Lud.

Causam suam

defendit, apologia usus est.

OTOO
Inique
:

II

0O"S "OKACD
:

126. 7.

Ponderibus

falsis

usus

est.

Lud.

Qoo^

egit, item injuria afl'ecit.

O0(D (000
T{Al>fl : quodam morbo

36. 2.

Vid.

notam

in

loc.

38. 8.

Gr. \lfupa\ios, Scabiosus, de ovibus.

Vid. Lud. in voc. qui de frndo

in hominibus interprelatur.

HA^

II

AHArJ.
11. 2.

59. penult.

In sEternum.

Lud.

ATIAA

HCa^-t-:

Gr. dfx^iraTTois.

Prov.vn.l6.
:

a/t^/rawof

awim

de tapete utrinque
acce-

viUoso exponitur.

Ludol/us

HCa-V

Tapetem

significare

a Gregorio Hahessino

perat, cujus audoritatem hie locus confirmat

ovium aut caprarum nomen, aut simile quid poscere Nihil tamen invenio quod hue referri possit, nisi AraJmmm Jj'j AseUus, et Jj'j quod Freytag, post aUos, exponit, Sua, AseUus, Lupus, Vulpes, copiam sane pr<BbL e qua (juisque pro se nomen deligere possit.
:

Rlh^

40. 12.

Loci sensus

videtur.

lAK
pruina.

11.

2.

Instravit tectum.

Heb. iVa

Pellis.

cutis,

corium.
et

Cliald.

^-^y
Gelu,

PelUs, cortex, crusta, res ex

Immore concreta,

et alii

corpori adhaerescens,
iiem,

XtSs

Arab,

'c^

Percussit in

cute, excoriavit;

Humi

stravit, e<

i^' Pruinam

experta

fuit terra.

"|Oit'i5,

81. 8, 14.

In perpetuum,

In aeternnm.

Apud Ludolfum
hie

in hac siynifivatione

non exstat

nisi prcefixo

AT"'*'^

In

locis

autem

aUegatis forsan

reddi possit,

Prorsus, Plane.

TlH'fl

38. 5.

Nihil est in textu Gr<eco quod huic vocahuln respondeat, sed Amharice
est,

Peculium, quod cuique proprium

significat.

Heh. D^WS Thesauri,

et

Chald. Talm.

Nlt133 Thesaurus abscouditus.

{Lud. :|-T)T.: lO. nnt-jtmuU. ex ?VT11(D Semis rmimarherti me J^TilCD" : 101. 1. est. YvWlP Hinc inde oberravit, vagatus transitivo sensu in versione Anglica reddidisse, vagari fecerunt.

na)*T(D

II

^k^1^(D.

lOl.

l.

minor

est

quinquaginta annis.

Gr. ovk eXarToi/ eVwi' TTevTrjKovTa.

Lud. (in'P*!*
exstat.

Accurate

sibi constat,

exacte convenit numerus.

Sed

in conj. IL

apud Lud. non

*TiO(D

:
II

""nOT'l

103. 13.

Idololatrae.

Lud. oonr|t(D'^T
:

"KiXlGj^
npoafftopi.

60.

vlt.

Oblatio. Cod.

MS. ^6JtlG.6.

quod emendnvi : Lud. 'KCflG.i^

Peregrina vocabula diversis modis exarantur.

:

f^{^
Odium,

(s.

H A^

prior enim litera in Cod.

!

MS.

in quarto ordine esse videtur.)

90. 8.

inimicitia.

Lud. ftA'tk

LONDON:
PlllNTED UV u. WATTS,

CROWN COURT, TEMPLE BAR.

1834.

jj^!)