Acts of Martyrs and Saints (Vol 5 of 7): Acta Martyrum et Sanctorum 9781463213213

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ACTS OF MARTYRS A N D SAINTS

ACTS OF MARTYRS AND SAINTS

Acta Martyrum et Sanctorum

Volume 5

Edited by PAUL BEDJAN

Introductory Material Translated by CLAUDE DETIENNE

GORGIAS PRESS

2008

First Gorgias Press Edition, 2008 The special contents of this edition are copyright © 2008 by Gorgias Press LLC

All rights reserved under International and Pan-American Copyright Conventions. No part of this publication may be reproduced, stored in a retrieval system or transmitted in any form or by any means, electronic, mechanical, photocopying, recording, scanning or otherwise without the prior written permission of Gorgias Press LLC. Published in the United States of America by Gorgias Press LLC, New Jersey This edition is a facsimile reprint of the original edition published in 1890-1897.

ISBN 978-1-59333-682-0 (Set) ISBN ISBN ISBN ISBN ISBN ISBN ISBN

978-1-59333-683-7 978-1-59333-684-4 978-1-59333-685-1 978-1-59333-686-8 978-1-59333-687-5 978-1-59333-688-2 978-1-59333-689-9

(Volume (Volume (Volume (Volume (Volume (Volume (Volume

1) 2) 3) 4) 5) 6) 7)

& GORGIAS PRESS 180 Centennial Ave., Piscataway, NJ 08854 USA www.gorgiaspress.com

The paper used in this publication meets the minimum requirements of the American National Standards. Printed in the United States of America

Foreword Translated by Claude Detienne Our 5th volume of Acta Martyrum et Sanctorum has just been finished. Over the first ones, it has the advantage that its 704 pages were taken from unpublished manuscripts and appear for the first time, at least in our opinion. We also want to point out that this beautiful collection is almost entirely composed of the Lives of Egyptian saints, a country which has become famous for so many heroic virtues! A word about each Life. 1° We had the Life of St. Anthony copied in Paris, first on the manuscript 236, fol. 1. However, as we saw that this Life was only the translation of St. Jerome's Latin summary, we preferred manuscript 317, fol. 1, which we checked with the British Museum manuscript add. 14732, fol. 19, which is very well done and kept, but is evidently wrong in attributing the Life to St. Jerome, closing it with this wrong conclusion: (n.YiqaqL.1

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The Paris (cf. p. 1) and Berlin (Sachau 321, fol. 24a and 48a) manuscripts give without hesitation their opinion on the name of its author and name the great St. Athanasius. By doing so, they perfectly agree with the Greek original text and two Latin translations, which bear the name of St. Athanasius, Patriarch of Alexandria. Publishing this Life and that of St. Pachomius, which immediately follows it, we rightly or wrongly believed we had to reproduce mainly the Paris text, but after finishing them, we were able to obtain the Berlin manuscript (Sachau 321), in which we discovered many passages that seemed precious. Therefore we collected many variants in the Berlin and London manuscripts together with some corrected errata, which we placed at the end of the volume. The Berlin manuscript is much more like the

London than the Paris manuscript, but still there are many differences. It seems to be very old and is damaged, but its calligraphy is in a very beautiful Estrangelo. We will however point out that some leaves have been misplaced in the process of binding and paginating (e.g. leave num. 23, which is in the middle of the Life of St. Peter of Alexandria, should be num. 26, as it belongs to the Life of St. Anthony). We noticed something similar in the Life of St. Pachomius. 2° We have just said a word about the Life of St. Pachomius or the story of the Thebaid monks. We had it copied first from the Paris manuscript 236, fol. 39, then from manuscript 317, and we collated it with the London manuscript add. 12175 fol. 2, then with the Berlin manuscript we spoke about in the preceding paragraph. 3° The Life of St. Macarius was first copied from the Paris manuscript 236, fol. 8. We checked it during our first trip to England with a London manuscript which was not in good condition and the number of which we have forgotten. During our second visit to the British Museum, we had it copied in front of us from manuscript add. 14732, fol. 54, but after leave 60, we found a large lacuna we had to fill with manuscript add. 14656, fol. 19. Serapion, first disciple of St. Anthony, is the author of that Life. 4° The same happened with the Life of St. Serapion: we passed up a copy written from the Paris manuscript 234, fol. 95, to adopt the writing of manuscript 236, fol. 194. We checked it with the London manuscript add. 14732, fol. 132, which we generally followed in this volume. The Life is attributed to Palladius according to the London manuscript (cf. p. 263). However, having in hand Palladius' Paradisus Patrurn, we easily noticed that the Life we publish here is 13 times longer than that of the Lausiac History of the Bishop of Heliopolis. With small footnotes at the bottom of the pages,

we indicated things which are attributed to St. Serapion, but which other writings attribute to other holy persons. We will not come back to that. 5° The Life of St. Mary of Egypt was copied from the Paris manuscript 234, fol. 62, and checked with the British Museum manuscript add. 14649, fol. 2. 6° The Life of St. Euphrosyne was taken from the Paris manuscript 234, fol. 213 and checked with the London manuscript 14649, fol. 19. 7° The Life of St. Onesima was copied in Paris from manuscripts 235, fol. 230, and 236, fol. 343, then checked with the British Museum manuscript add. 14649, fol. 109. At the end of that Life (cf. pp. 419-421), we inserted some notes we found in manuscripts from Paris and London, the numbers of which we have forgotten, and in a third, very incomplete manuscript, which belongs to us. 8° The Life of St. Melki was copied from the National Library manuscript 236, fol. 86, and checked with the London manuscript 14733, fol.83, which is very incomplete and mostly tattered. We will point out here that the order of the leaves of that manuscript has been inverted. Our publication can be used to restore their natural order. This Life is due to the pen of Elisha, friend and companion of St. Melki. (Cf. p. 468.) 9° We had the Life of St. Eugenia copied from the London manuscript add. 14649, fol. 78. After checking it with manuscript add. 14645, fol. 376, we generally preferred this latter writing. The Latin text, which seems to be attributed to St. Jerome, helped to understand the meaning of the Syriac in some passages.

10° We took the Martyrdom of St. Paphnutius and his 546 Companions from the British Museum manuscript add. 14645, fol. 260, and checked it with manuscript add. 17177, fol. 125b. The Latin text was of great help. The Bollandists, editors of that Life, find that the unacceptable circumstances with which the historian surrounds the Life are strange and attribute them to his own invention. (Acta sanct. septembris, vol. 6, p. 681). 11° We copied the Martyrdom of St. Peter of Alexandria from two British Museum manuscripts, add. 14650, fol. 76, and 14641, fol. 139. However, we preferred the text from Berlin (Sachau 321, fol. 20a), which we generally followed, except for the first paragraph that is missing. 12° We copied the Life of St. Paul the Hermit, written by St. Jerome, from the Paris manuscript 317, and checked it with the British Museum manuscript add. 12173, fol. 55. The Latin text was of great help. 13° The Life of St. Febronia, composed by Thomais, assistant of her convent, was taken from the British Museum manuscript add. 14647, fol. 157, and the passages in square brackets [] come from another manuscript of the same library, add. 14649, fol. 75. We also had the Greek and Latin texts before us. The Bollandists think the Life is genuine (Junii, vol. 5, p. 14) and the Roman martyrology mentions our saint on the 25th of June. Assemani, after Tillemont (H. O. II III, p. 884), thinks the story is a fable, because at that time there was no monastery. We do not agree at all with the two learned authors. Traces of monastic life can be found almost everywhere and at every time, sometimes in one form, sometimes in another. Besides, it was born with Christianity itself. Therefore we consider St. Febronia, whose story is so beautiful and touching, as one of the greatest and purest glories of our countries.

14° The Discourse of Mar Jacob of Serugh was copied from the Paris manuscript 196, fol. 441, and collated by the excellent Mr. Guidi with the Vatican Library manuscript 116. We followed the latter for the order of the verses, which seemed more logical. At the last moment we discovered a scrap of the Discourse in the London manuscript add. 14610, fol. 85b. We had it immediately copied. Unfortunately it only contains the text until p. 620, 1. 5 and ends with the word xxxx. It follows the same order as the text of Rome and is of very great help. We deeply regret we did not find the text in its entirety. This text is one of the most ancient and striking evidences of the Church's belief in the effectiveness of the Holy Mass Sacrifice in relieving Purgatory's souls. And it is due to the pen of a non-catholic bishop of the 5th century!!! 15° The Letter of St. Cyrill of Alexandria to Emperor Theodosius on the mystery of the Incarnation, translated into Syriac by his friend and correspondent St. Rabbula, was copied from the British Museum manuscript add. 14557, fol. 94-123. We adopted the paragraphs and numbers of the Latin text that were missing in our text. There is no need to add that we have been obliged to vocalize almost all those texts, and even to correct two pieces which were very inaccurately vocalized. We deeply thank all those who helped us benevolently, especially the French government and the Berlin Royal Library, which generously and graciously lent us their precious manuscripts. We would have preferred not to say our name, as in the past. But the Turkish government raised difficulties about the transit of our publications through its territory, because of the Armenian disturbances. Therefore we were obliged to reveal our name and to declare that our works have no political

nature at all and that our mission, as a priest and a missionary, is a mission of peace and subordination. ANS-LEZ-LIÉGE, the 17th January, feast of St. Anthony. PAUL BED JAN P. d. 1. ni., Consultor of the S. C. of the Propaganda.

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