COPTIC APOCRYPHA

IN THE

DIALECT OF UPPER EGYPT

 OXFORD: HORACE HART
PRINTER TO THE UNIVERSITY
 COPTIC APOCRYPHA
IN THE

I
DIALECT OF UPPER EGYPT

EDITED, WITH ENGLISH TRANSLATIONS

^ \ BY
rf&Lr
(6.r) E? AT WALLIS BUDGE, M.A., Liir.D.
KEEPER .OF THE EGYPTIAN AND ASSYRIAN ANTIQUITIES
IN THE BRITISH MUSEUM

WITH FIFTY-EIGHT PLATES

PRINTED BY ORDER OF THE TRUSTEES

SOLD AT THE BRITISH MUSEUM
AND BY LONGMANS AND Co., 39 PATERNOSTER Row
BERNARD QUARITCH, 11 GRAFTON STREET, NEW BOND STREET, W.
ASHER AND Co., 14 BEDFORD STREET, COVENT GARDEN
AND HUMPHREY MILFORD, OXFORD UNIVERSITY PRESS, AMEN CORNER, LONDON

1913

All rights reserved

 97

ElKTRONIC
 PREFACE
THE present volumecontains the Coptic texts,
with translations, of an important series of Apo-
crypha, a Life of Pisentius, Bishop of Coptos in
the seventh century, an Encomium on John the
Baptist, attributed to Saint John Chrysostom, and
a series of Instructions by Pachomius the Archi-
mandrite all of them are written in the dialect
;

of Upper Egypt, and all are published for the first

time. The editing of the texts has been carried
out by an arrangement with my colleague Dr. L. D.
Barnett, Keeper of the Department of Oriental
Printed Books and Manuscripts in the British
Museum.
The longest and perhaps most interesting Apo-
cryphon is the Book of the Eesurrection which
'
',

is attributed to Bartholomew the Apostle. It

describes the descent of our Lord into hell, the

conquest of Death and his sons, the defeat of the

Devil, the destruction of the gates, bolts, and bars
of hell, the extinction of its fires, the overthrow of
its blazing cauldrons, the liberation of Adam and
Eve and all the children of men, the final con-

demnation of Judas Iscariot, the ascent from hell

of our Lord, His Resurrection, His appearances to
the Apostles, His enthronement on the right hand
of the Father in His Tabernacle of Light in the
vi PREFACE
Seventh Heaven, and the reconciliation of God with
Adam and his sons in the presence of myriads of
Cherubim, Seraphim, Archangels, Angels, Thrones,
Dominions, Principalities, Powers, and all the hosts
of heaven. Here and there in the work there are

passages that resemble parts of the mediaeval com-

position known as the Harrowing of Hell but its
l
',

contents are entirely different from those of the

second part of the Gospel of Nicodemus which
deals with Christ's Descent into Hell. The whole
Apocryphon exhibits strong Egyptian (Gnostic)
influence, and professes to give the actual words
of the divine unknown language in which our Lord
and the Virgin Mary spoke to each other. The
MS. from which the text is edited was written
probably in the tenth or eleventh century, and it
was presented to the church of Illarte by an un-
named benefactor who states in the colophon that
he supplied his own parchment. The form of the
name Illarte suggests that this church was situated
in Nubia, perhaps near the modern town of Wadi
Halfah. In view of the importance of the work, and
the very mutilated condition of the text, the Trustees
ordered a complete facsimile of the MS. to be made
and published with the text I-XLVIH).
(Plates
Two of the Apocrypha printed in this volume
deal with Saint John the Apostle. The text of the
first is edited from the veUum MS. Oriental No.
6782,
which was written in the seven hundred and sixth
year of Diocletian, or the Era of the Martyrs, i. e.
A. D. 990. It states that Saint John was in Ephesus,
 PREFACE vii

and that having made a long prayer, the text of which

is given in full, and made an address to his followers,

he ordered them to dig a grave for him outside the

city. In this he laid himself down and died peace-
fully, but when his disciples came the next day
they could not find his body. An Ethiopic version
of this Apocryphon is extant in the venerable MS.
Oriental No. 673, Fol. 95 b ff., and a version in Arabic
must also have existed. The second Apocryphon
of Saint John is a very curious work. According
to it our Lord sent a cloud into all parts of the
world wherein were the Apostles in order that it
might bring them to Him on the Mount of Olives.
When all the Apostles had arrived there John
asked the Lord to explain to him the Mysteries
of the Heavens, and the laws which regulated the
fall of dew and rain, and other natural phenomena.

Having summoned a Cherubim (sic) the Lord com-

mitted John to his care, and told him to answer
fully all his questions. The angel having set John
upon his wing of light bore him up through the
Seven Heavens and described to him their con-
struction. He shewed him the Twelve Kulers of
the worlds of light, and the fountain whence fell
the rain upon the earth, and described to him the
laws which govern the succession of day and night,
and the various classes of stars, &c. In the eastern
part of the earth also he shewed him Paradise,
and Adam walking about in it, burying in the
ground the heaps of leaves which fell from the tree
of the knowledge of good and evil. The angel
viii PREFACE

impressed upon John the sacredness of oaths sworn

by water and by wheat, because the former existed
before the heavens and the earth were created, and
the latter was formed from portions of the invisible
'

'

body of God and the body of His Son. Having

explained to John why Hezekiah turned his face
to the wall and wept, and answered his questions
about predestination, and whether animals have
souls and whether they will live again after death,
the angel brought John down from heaven to the
disciples who were awaiting him on the Mount of
Olives.
The last Apocryphon in the volume concerns
John the Baptist, and is found in an Encomium
on this saint which is attributed to Saint John
Chrysostom. In this interesting work Chrysostom
tells us that he discovered the narrative, which is

stated to be the work of John, the brother of our

i

Lord, written in a little old volume' preserved

in the Library of the Holy City Jerusalem, among
the manuscripts which had been deposited there by
the Holy Apostles. According to this volume the
Saviour was on the Mount of Olives surrounded
by the Apostles, who were questioning Him about
John the Baptist. He commanded a cloud to come,
and He and they ascended upon it into the heights
of heaven. When He had shewn them all the
Heavens except the Third, He brought them into
the Third Heaven, which was a most glorious place.
They saw there John the Baptist and his father
and mother, Zacharias and Elisabeth, who were
 PREFACE ix

arrayed in splendid apparel set with precious stones.

Summoning to Him Michael, and the Seven Arch-
angels, and Sedekiel, and surrounded by the Apostles,
He called upon them all one by one to bear witness
to the fact that He had bestowed the Third Heaven
upon John the Baptist. He then enumerated before
the Archangels and Apostles the great gifts which
He had given to him, the last and greatest of them
all being a boat of gold. The boat was intended
for the use of the souls of those who had loved
John upon earth. These souls would, after the

death of their bodies, find their way to the boat

of gold, and John would ferry them over the Lake
of Fire, and land them in the Third Heaven, which
was John's peculiar appanage. No soul, good or
bad, could enter this Heaven except after baptism
in the river of fire, which consumed the wicked, but
to the righteous followers of John seemed only like
a hot bath. There was there also another boat,
which was provided with oars and lamps. When
the souls of the righteous had taken their places
in it, the oars worked by themselves, and rowed
it over the dark waters, the lamps lighting it on

its way.
The remaining texts in this volume are a Life of
Pisentius, Bishop of Coptos in the seventh century,
and a who had
series of Instructions to a brother,
lost his
temper and reviled a fellow monk, by
Pachomius the Archimandrite, of the famous
Monastery of Tabenna.
The Coptic texts enumerated above are of great
b
x PREFACE
value linguistically, for they contain many unusual
forms, and some words which are not to be found
in the lexicons available to me. To the student
of Egyptian Christianity they are highly important,
for they record traditions and legends hitherto
unknown, many of which must be very old. The
manuscripts from which they are edited are also
of unusual importance from a palaeographic point
of view, for three out of the four are dated, and
they thus form guides for the approximate dating
of undated manuscripts. The quotations from the
Old and New Testaments appear to have been made
from memory, and some of them are difficult to
identify.
I am
indebted to the Director, Sir Frederic G.
Kenyon, for his help in deciphering the Greek
portions of the colophons, and for many friendly
suggestions. To the readers of the Oxford Univer-

sity Press my thanks are also due.

E. A. WALLIS BUDGE.
DEPARTMENT OF EGYPTIAN AND ASSYRIAN ANTIQUITIES,
BRITISH MUSEUM.

May 7th, 1913.

 CONTENTS
PAGE
PREFACE v

INTRODUCTION. DESCRIPTION OF THE MS. SUMMARIES, ETC. xv

EGYPTIAN MYTHOLOGY IN COPTIC WRITINGS . . Ixi

LIST OF PASSAGES OF SCRIPTURE, QUOTED OR REFERRED TO Ixxiii

I. The Book of the Kesurrection of Jesus Christ, by

Bartholomew the Apostle.
Text 1

Translation 179
Appendix . . . . .216
The Life of Saint Bartholomew. From the
Ethiopia Synaxarium.
Text 49
Translation 231

II. The Repose of Saint John the Evangelist and

Apostle.
Text 51
Translation 233

III. The Mysteries of Saint John the Apostle and Holy

Virgin.
Text 59
Translation 241

IV. The Life of Bishop Pisentius, by John the Elder.

Text 75
Translation 258
Appendix 322
The Life of Pisentius. From the
Ethiopia Synaxarium . . .331
 xii CONTENTS
V. Encomium on John the Baptist, by Saint John
Chrysostom.
Text 128
Translation 335

VI. The Instructions of Apa Pachomius.

Text 146
Translation 352

COPTIC FORMS or GREEK WORDS . . . . .383

NAMES OP PERSONS, COUNTRIES, ETC 400
FOREIGN WORDS . 404

\
 PLATES

[All the Plates are reduced one-third in scale.]

PAGE
I-XLVIII. Oriental 6804. A complete facsimile of
the MS . To follow p. 48
XLIX. Oriental6782, Fol. 1 &. The Frontispiece of
the MS. Saint John and the Virgin Mary
To face p. 52
L. Oriental 6782, Fol. 5 Death of Saint John
&.

the Evangelist. This plate shews the decorated

initials To face p. 54
LI. Oriental 6782, Fol. 28 a. The tail-piece of the
MS. Epiphanius, Bishop of Cyprus . . 58
LII. Oriental 7026, FoL 1 a. The Mysteries of John.
This plate illustrates the decorated title-page . 60
LIII. Oriental 7026, Fol. 20 6. The Life of Pisentius.
This plate represents a typical page of the
MS., and illustrates a decorated initial . . 76
LIV. Oriental 7026, Fol. 82 6.
Colophon. This plate
gives the paragraph, which is written in
first

Greek, and the opening lines of the Coptic

portion 126
LV. Oriental 7026, Fol. 83 a. Colophon. Coptic
portion continued 126
LVI. Oriental 7024, Fol. 8 &. Encomium on John the
Baptist. This plate represents a typical page,
with initials, quotation marks, and marginal
ornaments 136
LVII. Oriental 7024, Fol. 18 a. Instructions of Pacho-
mius. This plate represents a title-page with
decorated border, initial, &c 146
LVIII. Oriental 7024, Fol. 49 b. Colophon, with date
in Greek 176
 INTRODUCTION
I. THE BOOK OF THE RESURRECTION,
BY BARTHOLOMEW THE APOSTLE.
THE text of this most important apocryphal work is found
in Brit. Mus. MS. Oriental, No. 6804, but unfortunately in

a much mutilated state. The manuscript consists of twenty-

four leaves of thin parchment, measuring from 7J in. to

9 in. in length, and from 6 in. to 7 in. in width. A good
and appearance is afforded by Fol. 1,
idea of its general size

which, with the exceptions of a few letters on one side

and of the lower margin, is complete. The number of the
page, as is seen from Fol. 16 a } Fol. 19 #, &c., was written
above the middle of the single column of writing, which
filled the page ; most of the page-numbers having disappeared

the order of some of the leaves is doubtful. The text is

written in a good clear hand with a brownish-black ink, but

the sides of the Q are in several cases decorated with patches
of red ink. The names ic Jesus, i^(J5 Jah, the words
spoken by God juuwpi X*P JL&^pi^e and
AACioe (Fol. 6 b), and the titles of the
Hymns of the Angels,
are written in red ink. On
the last page but one is a tail-

piece painted in black and red, and a few of the paragraphs

begin with large, elaborately drawn and painted initials.
Nowhere in the manuscript is a date given, but there is little
doubt that it was written in the tenth or eleventh century.

The Colophon, which is much mutilated, states that the

manuscript was copied in the Name of the 'Holy Consub-
'
stantial Trinity by a person, name wanting, who made use
of 'his own parchment ' gn iteqjmejufepawttott AXAAIH
 xvi INTRODUCTION
,
and who deposited it in the church which is
'
built
in Illarte' CTRHT KiTVX^pTH, for the benefit of his soul
in this world and in the next. Of Illarte and its church
nothing known, but the form of the name of the town, or
is

village, suggests that it was situated in Nubia, perhaps near

the Island of Faras.
The manuscript was acquired by the Trustees in 1907 from
Mr. R. de Rustafjaell, who bought it, with other manuscripts,
from a native dealer in Upper Egypt. The dealer purchased
according to Mr. R. de Rustafjaell, from an Arab who
1
it,

found the manuscripts whilst he was working on his land

near the ruins of an old Coptic monastery outside Edfu.
A great many Coptic manuscripts were discovered near Edfu
during the winter 1906-7, but it is doubtful if the Book
of the Resurrection and the small Nubian manuscript, to
which Mr. de Rustafjaell refers, were among them.
The first to publish any part of the Coptic version of the Book
of the Resurrection was Dulaurier who, in 1835, edited the
2
Fragment des Revelations apocryphes de Saint Barthelemy from
the four leaves Copte 78, 5-8, in the Biblioth&que Nationale,
Paris. In 1891 C. Schmidt published the text of one leaf,

preserved in the Berlin Museum, of a manuscript containing a

Recension of the Book of the Resurrection, under the title of

Ein koptisckes Fragment einer Moses- Adam-Apocalypse* This
leaf, as M. Lacau shewed subsequently, belongs to the Paris
17
Manuscript, Copte 129 Three years later M. Lacau
.

the text of all the leaves belonging to this MS.,

published
and republished the text from Copte 78, 5-8 which Dulaurier
had edited and translated ; 4 and gave French translations of
all the leaves. Each of the two Paris manuscripts represents

1
See The Light of Egypt, London, 1910, p. 1.
1
Paris, 1835, 8vo.
8
Siteungsberichte d. KonigL Preitss. Akad. d. Wissensch. zu. Berlin, 1891,
pp. 1045-1049.
4
Memoires de VInstitut Frangais d' Archeologie Orientate du Caire, torn, ix,

1904, pp. 39 ff.

 INTRODUCTION xvii

a distinct Recension of the Book of the Resurrection, but

there is nothing to indicate which of the Recensions is the
older.

The British Museum MS.

seems to represent yet a third
Recension, for in the passages in which its contents can be
compared with those of the Paris MSS. there are many
striking differences. Passages in one manuscript are omitted
in the other, and the contrary, and the scribe appears to have
followed his own dictates in selecting passages for copying.

In 1910 Mr. W. E. Crum published a rendering of the

British Museum MS., 1 which he attributes to the twelfth

century, and he gave with it a plate containing a facsimile

of two pages. The Book of the Resurrection was written in

Greek, but nothing seems to be known about the Greek,

original. The contents of the Coptic version may be briefly
summarized thus :

The four or five leaves of Oriental 6804 are wanting.

first

These, no doubt, contained, in addition to the title of the

work, a description of the crucifixion of our Saviour, which
ends with the words ' in the peace of the Father. Amen '.
After His crucifixion He was laid in a tomb, and He rose
from the dead on the third day, and carried up into heaven
with Him the soul of the holy man Apa Anania. This is
the only mention of Anania found in the manuscript. Who
he was is not clear, but it is possible that he was mixed up
in the proceedings connected with the crucifixion, and that
in reward for his services and death Christ took his soul

up into heaven, and made him to sit 'at the table of His
Kingdom '. When Joseph of Arimathea had prepared the
Body of the Lord for burial, and had laid it in a new

sepulchre, Death went into Amente, or the abode of the souls

of the dead, and asked what had become of the Soul of Christ.
It had not been brought to him, and though he had sought
for it for two days he had not found it. This fact troubled
1
Rustafjaell, Light of Egypt, pp. HOff.
C
xviii INTRODUCTION
him greatly, and he was sorely disturbed in his mind because
of the violent commotion which took place when Christ's Soul
left His Body. Never had he known anything like it.
Then calling to his steward Death told him that they must
go and try to find the Body which had just died, and the
Soul which had hidden itself. They set out from Amente,
and when they came to the tomb of the Lord they found that
itwas f lighted up with the light of life', and Death and
his steward sat down behind the tomb to take counsel

together and to devise a plan whereby they might enter the

tomb. Then the six sons of Death, namely, Gaios, Tryphon,
dphiath, Phthinon, Sotomis, and Komphion, who were
waiting there for the Saviour to go down into Amente so
that they might enter with Him and see what He would do,
came to their father, and took counsel with him. Finally
they took the form of serpents, and '

wriggled into the tomb

of the Son of God/ where the Saviour shewed Himself to
them in the form of a dead body, which was lying in the
back part of the tomb, with one napkin round the face
and another round the head.
Turning then to the Pestilence-fiend Death asked him
if the Soul of the Body had been brought
of Christ to him in

Amente, or if it had been mentioned to him, or if he had

included it in the number of the dead which he registered.
Death then went on to describe his unquietness of mind, and
the terrible things which had happened when Christ died.
Amente rocked and quaked beneath him, the pillars of heaven
trembled, the air was violently disturbed, and the hours and
the days and the nights were thrown into disorder. As for
Hell itself, its fires were extinguished, Gehenna was cold, the

gates were battered down and their keepers driven away,

the servants and ministers and envoys of Hell had nothing
to do, and all the angels of Hell were scattered. And the

power of Death himself had passed into the keeping of

another.
 INTRODUCTION xix

Then Death approached the Body of Christ, and asked It,

4
Who art Thou ? ' W
hat art Thou ?
' '
He admitted that he
had been sorely disturbed, and that he had been destroyed by
the Body, the form of which he could not understand. Whilst
Death was saying these things, Christ removed the napkin
from His face,and looking into the face of Death laughed at
him. When Death saw the laugh he became terror-stricken,
and turning round he fled, and then fell on the earth with his
six sons.

After a time Death recovered his senses, and he rose up

and went again to the Body of Christ, shaking and trembling
with fear as he went, for he was alone when he came to :

the Body Christ again laughed at him, but on this occasion

Death remained before the Body, and repeated the question,
'Who art Thou?' Sorely perplexed for a time, Death at
length asked the Body if it were possible for It to be the
Holy Lamb, the First-born of the Father. And little by
Body was
'
little he realized that the that of the Good God,
Merciful and Compassionate ',
to Whomup those who are shut
in Amente mercy and release but the true Glory
cried for ;

and Majesty of Christ, and the greatness of His humility, he

did not understand. And again Death said, ' Who art Thou
that laughest ? I ask, I speak. Tell me, Why dost Thou
refuse to answer ? Thou humblest me, Thou makest a mock
of me. I will never leave Thee, but will cleave unto Thee
until Thou shewest me Who Thou art. I am all-powerful,
my power is invincible, Thou canst not deceive me/ Whilst
Death was saying these words to the Body of Christ, the
Saviour, the Living One, ioo, went up into heaven in
the chariot of the Cherubim, and a mighty multitude of

Angels, Archangels, Cherubim, Seraphim, the Four and

Twenty Elders, and the Powers were standing by the tomb.
Then Christ went down into Amente, and broke down the
doors which were shut in His face, and shattered their bolts,
and overturned the blazing cauldrons of fire, and put out
xx INTRODUCTION
the fires,and swept everything out of Amente, and left it
like a desert. He then bound the Shameless One, and the
ministers of Satan, and Melkhir, a devil, with fetters and
chains of iron. He redeemed Adam, and delivered
man,
and set free all creation, and healed the wounds which the
Enemy had inflicted on his son.

In Amente Christ found Judas Iscariot, the man who

betrayed Him, and said to him, 'Tell me, Judas, in what
way didst thou profitby betraying Me to the Jewish dogs ?

Assuredly I only endured sufferings of all kinds in order

to fulfil [the will] of Father, and to redeem [and set free]
My
My creatures whom I had fashioned. As for thee, woe be unto
thee with twofold woes.'In one of the manuscripts published

by M. Lacau the equivalent of the above passage is followed

by the words 'rebukings innumerable and cursings most
'
terrible ',
and it is said that the lot of Judas is with his
father the Devil '.
According to this Christ did not forgive
Judas for betraying Him, and a whole page is devoted to the
description of the awful things that befell Judas after his
death. The angels who were in the train of our Lord hurled
him down headlong, and his mouth was filled with thirty
serpents, which were the personifications of every vice and

every kind of evil, and they destroyed him. He was cast

into the outer darkness ;
none shall enquire concerning him,
and utter oblivion shall cover him for ever.

On the third day, the day whereon the Saviour rose from
the dead, Death did not see any longer the dead Body of
*

Jesus the Son of God ', Who had talked with him. And he
told the Pestilence-god to go down quickly into Amente and
to take good heed in the matter of protecting himself, and to
shut tight the doors until he could find the Body which had
escaped him, or which had hidden Itself. Death thought
that the Body might be that of the Son of God, but, whether
it was or not, he confessed that neither he nor any of his six
sons could overcome it. The Pestilence-god went down into
 INTRODUCTION xxi

Amente, and he was followed by Death and his six sons;

they found the place a desert, and there was no one in it.
They saw the broken framework of the gates, and the doors
with their broken bolts, and the shattered posts, all lying
about in confusion ;
and the furnaces, which had once been
with blazing fires, were empty, cold, and overthrown.
filled

The sounds of three voices were there, and these cried out in
agony and with screams there was weeping, and gnashing
;

of teeth, and sighing, and trouble, and there too was the

awful never sleeps/ Whilst Death and his

Worm, 'which
sons were examining the ruins of their domain the angels
were singing the hymns that the Seraphim were wont to
sing at dawn on the Lord's Day, over the Offering of the
Eucharist.
On the morning of the Lord's following the Cruci-
Day
fixion, before sunrise, there came to the tomb of the Lord

Mary the Virgin,Mary Magdalene, Mary the mother of

James, Salome, Mary and her sister Martha, Susannah the
wife of Khousa, Herod's steward, Berenice, Leah, the widow
of Nain, and the woman whose sins the Lord forgave
(Luke vii. 47), and they all stood in the garden of
Philogenes the gardener, whose son the Lord had healed.
In answer to the remark of Mary, 'If thou art really
Philogenes I know thee/ Philogenes replied that he knows
her to be Mary, 'the mother of THARKAHARI [AMATH]/
which is one of the mystical names of our Saviour. Then

Mary asked him to tell her what he had done with the

Body of the Lord, and Philogenes described to her how he

had succeeded in making the Jews bury the Body in a tomb
close to his vegetable garden, and how he kept watch over it.

In the middle of the night he rose up and went to it, and

he found all the angelic host standing there. There were
12,000 Cherubim, and 13,000 Seraphim, and 29,000 Powers,
and 30,000 Virgins, and hundreds of thousands of angels, and
a blazing fiery chariot, with twelve Virgins standing upon
xxii INTRODUCTION
t, andwere singing hymns. Whilst Philogenes stood
all

there watching he saw God the Father appear from His

tabernacle of light, and He came to the tomb, and raised
Christ from the dead. Philogenes was completely over-
come by these sights and their splendour, and would have
down and died had not Peter, the interpreter of Christ,
fallen

sustained him.
Then Christ appeared God the Father,
in the chariot of

and He addressed Mary, saying, MARI KHAR MARIATH,'

f l

and Mary replied,

'
HRAMBOUNE KATHIATHARI MIOTH/ 2
Having bestowed upon Mary a number of honourable names,

e. g. My holy Ark, My holy Garment, My Water- pot, My

Mother, My House, My City, &c., and having described her
as the Table of the '
KHOMTHOMAKH ', the Paradise of the
Seventh Heaven, He commanded her to go and tell the
brethren that He had risen from the dead. And He told

He would come to them at dawn

her to say to them also that

to-morrow, when He would give unto them His Peace, which

He had received from His Father. Then, in the presence of
untold thousands of angels of every class, Christ stretched
out His right hand and blessed the womb of Mary His
Mother. At this moment the Seven Heavens opened, and
a f
Man of Light
'
like unto a pearl appeared, and He was
God the Father. Stretching out His hand, which was like
snow, He laid it upon the breast and body of Mary, and
'
blessed her womb, and
'
called her Fountain of Life ',
Pearl
of the Father', c Our Salvation', &c. At intervals all the
angels cried out, Hallelujah, Amen/
'
Then Christ told her
that the blessing of the Father, and the might of the Son,
and the joy of the Holy Spirit should be with her at all
times, and that at her death He would come with His Father,
and Michael, and the angels, and would take her to His
kingdom. As to her body, a Cherub, with a sword of fire,

Mary, the mother of the Son of God.

1
i. e.
2
The Son of the Almighty, and the Master, and my Son.
 INTRODUCTION xxiii

and twelve hundred angels should watch over it until the day
of the coming- of His Kingdom.

When the angels had departed Mary went and told the

Apostles that Christ had risen from the dead. On her

arrival she found them making ready to offer up the
Offering, and she remained with them and partook of ' the

Body and Blood of Christ', and received a blessing from

a bishop whose name is not given, but who may have been
Peter. And the Apostles rejoiced greatly at the news of the
resurrection of our Lord.
Meanwhile the Saviour went up into heaven seated upon
God the Father, and all the angels accom-
the chariot of

panied Him until He reached the seventh heaven, wherein

was the tabernacle of the Father, which cannot be described.
Here was seated the Father, and when His Son arrived He
saluted Him, and placed on His head a ' great crown of glory
and blessing ', the light of which illumined the whole world.
At this point Bartholomew interrupts his narrative to tell
the Apostles that he is
utterly incapable of describing what
took place when the Father put the crown on the head of His
Son. And he addresses his son Thaddaeus and adjures him,
for the seventh time, not to reveal these mysteries to any
impure man. What he saw on the occasion described above
took place on the 15th day of the month Parmoute, during
Pentecost.
When the Father crowned His Son, He called Him the

'King of Peace'. And He commanded the angels to cele-

' '
brate that august day by singing joyfully glorious hymns
to the Son. That was the day of joy, and gladness, and
exultation, and happiness, and immortality, and brightness,
and freedom unto salvation, and the remission of sin. The
Father then invited His beloved Son to take His seat on His
e
right hand upon the throne of light '. The Saviour ascended
the throne, and all
Angels, Archangels, Cherubim, Seraphim,
Powers, Dominions, &c., and the Twelve Virtues of the
XXIV INTRODUCTION
Holy and the Four and Twenty Elders, and the
Spirit,
Seven Aeons, and the Patriarchs, and the Prophets, and all
the Righteous, advanced before it, and worshipped the Son of

God, saying, He is holy. He is holy. He is holy/

'

In obedience to the command of the Father the angels

sang hymns to the Redeemer, because God had forgiven the
sins of Adam and of all his sons. In the first and second
'
hymns each sentence begins with the words Glory be to
Thee', and contains an honourable epithet of Christ, e.g.
Propitiator, Incorruptible, Deliverer of the Universe, Alpha
of the Universe. Whilst the third hymn was being sung the
Father commanded the angels to bring Adam and Eve into
His presence, and Michael went to Paradise and returned
with them. Adam was eighty cubits in height and Eve
fifty, and Bartholomew says
that he never saw any person
like Adam, either in heaven or upon the earth. He wore
a girdle of pearls about his loins, his eyes sparkled like
diamonds, on his forehead were characters and symbols,
which were incomprehensible to men, and the Names of
the Persons of the Trinity were written upon his body in
seven [characters]. His sandal-thongs were fourteen times

brighter than the light of the sun and moon. Eve wore the
'
adornments of the Holy Spirit ', and the angels hymned her
as
'
Z6e ', the mother of all living. Then the Father spoke
words of forgiveness to Adam, and told him that he should
be in His sight even as was Christ, and that Eve should be,
like Mary, a mother in His kingdom. And Michael, assisted
by several archangels, Raphael, Asouel, Aphouel, Harmosiel,

Sareiouel, Kadiel, and Uriel, sang the third hymn of rejoicing

over the forgiveness of Adam. The fourth and the fifth

hymns were sung by the angels, and the sixth hymn by
Adam, who ascribed glory to God for the deliverance of
himself and his wife and sons from the thrall of sin. When
he had ended the Seven Archangels fell on their faces, and
worshipped God, and praised Him. The last hymn is called
 INTRODUCTION xxv

the eighth, probably by mistake of the scribe. was sung It

by Abraham, Isaac, Jacob, Job, Moses, Noah, and all the

Before singing these Patriarchs
righteous of olden time. it

ascribed blessing to Adam, and when they had finished it

the Father pronounced the blessing of peace upon them, and

dismissed them, and every soul went to his appointed place,
save Adam and Eve to whom new positions were assigned.

They were placed at the entrance to the Gate of Life, so that

they might be the first to salute the righteous as they entered
Jerusalem, the city of Christ ; Adam saluted the men, and
Eve the women.
The next section of the Book of the Resurrection begins

with a conversation between Bartholomew and the Apostles.

Bartholomew proclaims his un worthiness, and belittles his

positionamong men, describing himself Italian as 'the

gardener who deals in vegetables'. The Apostles assure

him that he is worthy to be among their number, that God
has entrusted great and unspeakable mysteries to his keeping,
and that he shall be known in heaven and upon earth as
Bartholomew, the keeper of the mysteries of the Son of God '.
'

After these things Bartholomew says that the Saviour took

the Apostles up on to the Mount of Olives, and spoke to
them in a language which they did not understand, but

which He explained to them later. Then the Seven Heavens

were opened, and as the Apostles looked they saw the Saviour
standing on the mountain by their side, though His Body
towered up into the heavens, and He and they went up into
the tabernacle in the seventh heaven wherein dwelt God the
Father. The Saviour then asked the Father to bless the

Apostles, andHe did so, beginning with [Peter], and con-

tinuing with Andrew, James, John, Philip, Thomas, Bar-
tholomew, Matthew, James, Simon Zelotes,
Thaddeus, and Matthias. As each blessing was pronounced
'
all the angels cried Hallelujah '.

The narrative is again interrupted by Bartholomew's

d
xxvi INTRODUCTION
expressions of self-abasement before the Apostles, who in

answer kissed him on the head, and praised his great humility.
This done the Apostles offered up the Offering, and Mary
the Virgin partook thereof with them. The odour of the

Offering produced a sweet-smelling savour before the throne

of the Father. And He hearkened to the prayers of the
Apostles, and commanded His Son to go down to the earth,
and to comfort and strengthen them, so that they might not
think He had forsaken them. Then Christ went to Galilee,
where He found Mary and the disciples gathered together,
and He made Himself visible to them, and gave them the
peace which He had received from the Father; and He
breathed on their faces and they received the Holy Spirit.
And He shewed them the nail marks in His hands and feet,
and the wound in His side, and the marks of the thorns
on His brow. At the sight of these the Apostles wept, but
the Saviour consoled them, and committed them to the care
of Peter, whom they were to obey as they would Christ.
Then the Apostles rose up and kissed the side of Jesus, Who
took of the Blood which flowed from it, and sealed them
therewith. And He them and went up into heaven.
blessed
Now Thomas, surnamed Didymus, was not with the Apostles
when Christ sealed them, for he had gone to his own city
because news had been brought to him of the death of his
son. When he arrived there he found that his son Si6phanes
had been dead seven days, but this notwithstanding he went
to the grave, and in the Name of Jesus Christ, the Son of

God, he commanded Siophanes to rise up, because he wished

to speak with him. And Siophanes at once rose up, with
the glory of Christ in his face, and saluted Thomas. In
answer to him by his father, Siophanes
questions put to
described what had happened to him after his death. When
his soul left his body it was received by Michael, who took
it and set out for heaven. Wr hen the soul passed through
the river of fire, thanks to Michael, this river seemed to
 INTRODUCTION xxvii

Siophanes to be like unto a river of water. The light emitted

by Michael enabled Siophanes to find a way through the
at length he and Michael entered
region of darkness, and
heaven. When Michael had plunged the soul of Siophanes
' '
thrice into the Acherousia Palus Ta^epoirci* KXvjUMH,
a voice came forth from the heights which ordered the angels
take the soul into Paradise. Then Michael took the soul
into the '
tabernacle of the Father ',
where it saw the Twelve
Thrones of the Apostles, each with the name of an Apostle
written upon it. Each throne was overshadowed by a tree
laden with fruit, over each throne were a man-headed eagle
with extended wings and a canopy set with precious stones.
On each throne lay a white robe, and a choir of one thousand

angels was appointed to each throne. From the region of

the Twelve Thrones Michael took the soul to Paradise, and
whilst they were walking together there, the soul of Siophanes
heard his father praying on earth. Thereupon Michael took
his soul and placed it in his body, and Siophanes rose up
and spoke to his father.

When the rumour that Siophanes had risen from the dead

spread through the city, a great multitude came to the house

where he was, and in answer to their questions he told them
how he had been into the Paradise of the heavenly Jerusalem,

and how he had sat under the shadow of the trees there for

seven days ;
and how Michael had sealed his body upon earth,

and so prevented it from decaying; and how he had been

raised to life in the Name of the Father, Son, and Holy
Ghost. And the people ran to the place where Thomas was,
and blessed his coming to their city, and he baptized twelve
thousand of them that day. He also marked out the founda-
tions of a church, and having appointed Siophanes bishop,

he dismissed the multitude in peace. After these things

Thomas began to pray to Christ. And whilst he was
praying a cloud surrounded him, and when he had mounted

upon it it bore him to the Mount of Olives, where he found

xxviii INTRODUCTION
the Apostles waiting- for him. When they had saluted him,
Peter told him that Christ had appeared to them, and had

given them His peace, and kissed them and ascended into
heaven, promising them as He went that He would be with
them always. When Thomas heard these things he wept,
and declared that unless he could see Christ, and lay his

finger on the nail marks and the wound made by the spear,
he would not believe that Christ had risen from the dead.
The Apostles endeavoured to convince him, but without

success, and even Bartholomew's exhortation failed to remove

Thomas's doubt. As Bartholomew finished his words Christ
Himself appeared in their midst, and said, ( Hail Thomas,
thou little man When the Apostles had worshipped Him,
!
'

He told Thomas to come and touch the marks of the thorns

and the spear and the nails on His Body, and to look upon
the vinegar and the gall which they gave Him to drink.
This Thomas did, and then he said, Lord and God,*

My
I believe that Thou and the Son, and the
art the Father,

Holy Spirit, and that Thou didst rise from the dead, and
that Thouhast saved every man by Thy holy resurrection/
And he put out his finger, and dipping it in the Blood which
was flowing from our Lord's side, he signed himself therewith.
And the Saviour said, (
My Blood of God hath united itself
to your bodies, and ye have become divine, even as I.' When
Christ had gone up into heaven, having appeared to the

Apostles twice, Peter invited the Apostles to offer up the

Offering before they separated. And they brought carefully
chosen bread, pure wine, and sweet-smelling incense, and
with Peter standing by the Sacrifice, the Apostles formed
a crown round about the table. Whilst they were partaking
of the Sacrifice, our Lord came down to the Apostles, and
sat with them.
The break in the text here renders it impossible to com-
plete this portion of the narrative, but the writer of the
Book of the Resurrection seems to intend to say that Christ
 INTRODUCTION xxix

laid His Body on the table, and that the Apostles divided
It. And 'they saw the Blood of Jesus pouring out as
down into the cup'. And Peter said, 'God
living blood
hath loved us more than all the peoples on the earth, for
He hath made us to see these great and marvellous things.
And our Lord Jesus Christ hath allowed us to behold,
and hath revealed to us the glory of His Body and His
Divine Blood.' Then they partook of the Body and the
Blood, and glorified the Treasury of Life; after this they

separated, and they went about and preached in the Name

of the Holy and Consubstantial Trinity.

II. THE REPOSE OF SAINT JOHN THE

EVANGELIST AND APOSTLE. 1

The text of this work is edited from Brit. Mus. MS.

Oriental, No. 6782. This manuscript consists of thirty-six
leaves of fine vellum measuring 13| in. in length and 10J in.

in width. According to a note on the lower margin of Fol. 28 b

the volume to which the leaves of this manuscript belong

was written in the seven hundred and sixth year of Diocletian,

gn Tjue -^-c
n pojmne XIOK\H, i. e. A. D. 990. The
manuscript contains the following :

1. The
Repose of Saint John, the Evangelist and Apostle.
Fol. 2 a.

2. A
fragment of a Discourse by Gregory, bishop of
Nazianzus, written in answer to a question of the Archi-
mandrite Eusebius, the Hegoumenos of Ararat, concerning
the Manichean heretics. ov\oi?oc e^T^vo \(&\ neit
T T^emir ng&rooc
escoT
nenicRonoc ti^nci^ncoc TRONIC
gj nTpeqaei juuuoq gn oTcnoT^H n^i neeuice-
1
The text of an Ethiopic version of this apocryphon, with an English
translation, will be found in my Contendings of the Apostles, vol. i, p. 214 ;

vol. ii, p. 253.

xxx INTRODUCTION
x
H
npectorrepoc *irix> n
X
THC evce&iocx nr^oTraAeitoc tt ^.^^T irre
it

tga^ nneT oT&.dJb

^pn^capioc git
K cone eqouj exi.^Te eqxu> juuuoc "xe
x
e T&e ov ce-xto [Link] it^s KCT
Hn JU^KH- *xe irr^Trra^o cp^Tq 51
e e^ipecic 5S

JUII^NH\ n ^p^&^^eXoc e nui^ 55

JULH nToq n^i^feo\oc- ^qujwne poS it

gpXcoc 'sin It ujopn -sin 55 ne ^-conc

e nei

t cone [Link]
^eitpeiooire eit^ujeaov eq-

THpioit R^\IOC gR oireipHitH iiTe n [end]. Fol. 9.

3. A
Discourse by Saint Epiphanius, Bishop of Cyprus, on
the Holy Virgin who gave birth to God. He recited it on the day
of her commemoration, on the twenty-first day of the month of
Tobe. OT\oi7oc irre nneT OT^a^ ajt&.

nenicRonoc KTrnpoc e^qT^-aroq^ e it

uocs eT oT^^fc ju^pi^ Tpeq-sne nitoiTTe- g5I

51 necp njmeeirex eT OTT*^& eTe COT -SOITT oTreinex
v x v
5S nefcoT Tcofie gn oireipHiiH itTe nitoTTTe -

gdjULHK : Fol. 10a.

4. A Discourse by Cyril, Archbishop of Alexandria, on

Mary the Perpetual Virgin, who gave birth to God. Incom-

plete. OTT^oc'oc e^qT^Toq n^i new neT
x
Tt eicoT eT [Link] Rd.T^ [Link] itum a

n^p^HenicRonoc it
p^ROTe- G^qTeMroq e
it TCTO 51 n^peeitoc it OTroeiiy ituut e^c*i

Tpeq*2sne nitoiTTe geit o-yjuie eqoiroiitg e &o<V 5S

s
it eooir 5Sn nT^eio itT^c-siTq e &o'\ giTjGE
:
git oireipHitH itTe nitoTTe gajunti
Fol. 29 a. This manuscript was copied by a woman, as we
 INTRODUCTION xxxi

see from Fol. 28 #, where she entreats the brethren to pray for
s
her. IXpi T*raoiH it^eiOTe- juw H&.CHHV ovoti nuu
T it xto ii| 51 nei Ret^^\^To it so)cojir UJ\H\
ciotie 55 uu\u\i*xn u a^co 35
Her name has been erased.
The MS. is written in a good clear hand (see Plate L),
and the text is ornamented with many fine large initials.

On Fol. 1 b a coloured frontispiece, in which the Virgin,

is

holding the Child, is seen standing upon an orb, within a shrine

having an apsidal roof. On her right stands Saint John
(see Plate XL1X). On Fol. 2 a
a rectangular head-piece,
is

with a large leaf at each corner, and above it are two doves.
On Fol. 9# is a somewhat similar head-piece with one dove
above it. On Fol. 10 a
a smaller head-piece, hastily drawn
is

and poorly coloured, and above it is a figure of the Coptic

Cross T^KI formed of interlaced work. On Fol. 28 a is

a coloured picture of 'Epiphanius the Bishop', holding a

volume decorated with bosses on his left arm, and standing
before a shrine (see Plate LI). On the back of this Folio
is the Colophon, which seems to indicate that the leaves that
follow did not originally belong to the volume. The pagina-
tion runs from K-c, SC-XH, and juie-ne. Fol. 36 a is

wrongly paged O instead of %. The decorated initials in

the last section are not so well drawn, and the head-piece on
Fol. 29 a is a poor piece of ornamentation. The finest initial
occurs on Fol. 36 a : it is here reproduced.
xxxii INTRODUCTION

III. THE MYSTERIES OF SAINT JOHN THE

APOSTLE AND HOLY VIRGIN.
This important apocryphal work is edited from the Brit.
Mus. MS. Oriental, No. 7026. This manuscript contains
83 paper leaves measuring 11 J in. in length by 7 in. in width.

The pagination runs from -SIe, then from \c iS^, and

then from ne-pqe; in other words, the pagination is very

faulty. The quires contain from one to eight leaves each,

and are signed by the letters *, &, 15, *., e, c, ^, H, e, I,
and !&>. The writing is bold and the characters are thickly
written in a brownish-black ink ; the text is ornamented by
two head-pieces and a considerable number of large initial

letters, which are more or less decorated. A typical page

of text reproduced on Plate LIII, and Plate LII shews the
is

character of a decorated head-piece and the opening words of

the Mysteries of Saint John. The Colophon (see Plate LIV)
states that the manuscript was written by Victor the deacon,

the son of Mercurius the deacon, the son of Eponuchos the

archdeacon of [the church of] Saint Mercurius, the General-
in-Chief, in Latopolis, or Asna (Esna) and it is dated on the
thirdday of the month of Thoth, in the fourth Indiction, in
the seven hundred and twenty-second year of the Era of the

Martyrs, which is the three hundred and ninety- fifth (sic)

year [of the Hijrah, or Flight of Muhammad the Prophet],

i. e. A. D. 1006. The following is Sir Frederic Kenyon's

transcript of the first part of the Colophon which gives these

facts :

ypa(f)rjfjLi/Tj
6co6 y iv 5 8
airo TOV ayiov /[Link] r ijrKp erofy rcje

l
ya> BiKTCop \aX SICLK/ vv pa
tcapios MepKovpios SiaK/ irais TO V fia

1 ? - vtov.
 INTRODUCTION xxxiii

x
/captoy ETTtovvyos ap &a/c/ TOV

ayiov Mep ^yaorpar^Xara ano (rfjs)

7roXea>y vlaTO>j> eypai/ray

iravTtov avayv&Qi TTJV /3i{$

Xiov 7TvgTai fjif
07ra>y ^ e

yet icy r^f eXeot^o /JLOV /3tov

The second part of the Colophon (see Plates LIV and LV),
which is written in Coptic, reads thus :

'[This manuscript was written] through the zeal and

the
l
care of our God-loving and alms-loving brethren [Mijchael,
the archdeacon and monk, and our brother Zacharias, the
second deacon and monk of [the Church of] Saint Mercurius,
the General, which is in the Mountain of T'bo (Edfu). 2

They prepared this book, and they placed it in their Monas-

tery in order that they might read therein, and that those
who shall hear it read with diligent attention may benefit

themselves in the fullest measure. May the Lord Jesus

Christ bestow upon them great ....... and patient endurance.

May He deliver them from the wiles of the Devil and from
wicked men. May He set blessing, and prosperity, and
salvation in their Monastery. May He preserve the life

of our father and chief Abba Abraham, and the lives of all
the brethren who bear the cross who are in their Monastery,
each one of them according to his name. May He bring
their holy blessings upon [Mi]chael and Zacharias, men who
are of no account, when they shall depart out of the body,

and receive [their] inheritance with the coenobite fathers,

Apa
Pachomius, and Apa Theodoras, and Apa Palamon, and Apa
Petronius, and Apa Horsiesios, and all the [other] coenobite
fathers. May this be unto all of us Amen/ !

1
i. e. at the expense of.

a
The ancient Egyptian
xxxiv INTRODUCTION
The MS. Oriental 7026 contains two works :

1. The Mysteries of John the

Apostle and holy Virgin,
which were explained unto him in heaven. In the peace of
God. Amen, 35 jmTCTHpion n itoc naorocTO-
naa lie

?Voc &.vu> nn^peenoc T OT^&i* WT^TTc^oq epoov

gR Tne gn oireipHiut HT^ imoTTe gdjuHit . Fol. 1 a.

2. Theand conversation of our holy and glorious father
life

Apa Pisentius, the bishop and anchorite in the Mountain

of Tsenti, which were described by John the Presbyter, on
the day of the commemoration of the saint, which is the
thirteenth day of the month Epeph. In the peace of God.
Amen. Fol. 20 a.

The work entitled the Mysteries of John opens with the

statement that, after the Saviour had risen from the dead,
He came to the Mount of Olives and sat down there. He
then caused a cloud to travel through all the countries into
which the Apostles had departed, and they mounted upon
it and were brought by it to their Saviour Who was seated
on the Mount of Olives. Then John, referring to the favour
which the Lord had towards him, asked the Saviour to take
him up into heaven, and to explain to him the mysteries
thereof. In answer the Lord said, 'Let us pray to My
Father/ and when He and John had prayed a long prayer,
and the Saviour had said ' Amen', the heavens opened on
each side of them, and rolled away until the seventh heaven
became visible to the Apostles. Out of this heaven there
came a mighty Cherub, whose body was e filled with eyes ',
and from it there poured forth such dazzling splendours that
all the Apostles fell terrified to the earth, and they became
as dead men. Then the Saviour took hold of their hands,
and removed fear from their hearts, and they became of good
cheer. Of the Apostles John alone was so bold as to
all

address the Lord, and he asked Him to explain the ordinance

of this terrible Cherub. The Lord made answer saying
 INTRODUCTION xxxv

that
l
the words of the Father have been hidden within him,
'
from their beginning until their fulfilment ; and then, turning
to the Cherub, He commanded him to take His *
beloved
John' and to explain to him the meaning of
into heaven,

everything about which he should ask any question. And

at once the Cherub lifted him up on his wing of light,
and flew up to heaven with him. In the First Heaven he
saw twelve men, each seated on a throne within the great
gate; these were the twelve rulers of the years, whose
operations were directed by Michael. Each ruled for one

year at a time, and in this way the earth yielded its crops
of grain and fruit regularly.
John then asked why it was that there was sometimes
a famine in one place or another, and also why it happened
that in some years when water was not over-abundant the
harvest was good, and why it happened that even when
water was abundant there was sometimes a famine. In reply
the Cherub said that the water that watered the earth was
under the feet of the Father. If men commit sin when the
Father is about to lift His feet and
the water flow up, let

He restricts the supply of water, and the harvest on earth

is poor in consequence. When men do not commit sin He
allows an abundance of water to come upon the earth, and
the harvest is good. At times the sins of men are so many
that the Michael and 120,000 angels is
intercession of

necessary to induce the Father to allow a sufficient supply

of water to come upon the earth. As concerning water, the

Cherub goes on to inform John that it existed before God
created the heavens and the earth, and that only God knows
who created it. To swear a false oath by water is a sin
unforgivable, even as it is to swear a false oath by wheat.
The mention of wheat causes John to ask the Cherub to
tell him the history of the wheat-plant, and where it grew
originally. In reply the Cherub told him that when Adam
and Eve were in Paradise they had permission to eat of every
xxxvi INTRODUCTION
tree, with the exception of the tree of good and evil. When
the Devil, who was jealous of Adam because the Sun and
Moon worshipped him daily, caused Adam and Eve to be
expelled from Paradise, they departed to the land of Eueilat
(Havilah, iy^D), where they lived in care and anxiety, and
found no food to eat similar to that which they had enjoyed
in Paradise daily. In their want they cried out to God, and
the Son was sorry for them, and He went to His Father,
and entreated Him not to allow the man whom They had
created in Their Image and Likeness to die of hunger before
His Face. The Father told the Son that, since He had made

Himself the Advocate of the man who had transgressed His

commandment, He must feed him upon the flesh of His
own body. When the Son left His Father's presence He
took a small portion of His own Divine Flesh, and rubbed
it down to powder, and brought it to His Father. Thereupon
the Father added to it a portion of His own Body, i. e. of His

(
Flesh which is invisible ', and made of these portions of the
Divine Bodies a grain of wheat, which He sealed in the
middle with the ' seal of light '. Then taking up the grain
of wheat He gave it to His Son, and told Him to give it to

Michael, who was to give it to Adam, and to teach him how

to sow it and reap it. When Michael had received the grain
he went Adam, who was standing in the river Jordan,
to

and crying to God for food, for he had eaten nothing for
eight days, and gave him the grain of wheat; when Adam
had received it, and knew what it was, and how it was to be
used, 'his body recovered its strength,' and he cast himself

down in homage at the feet of Michael.

The Cherub then transported John to the Seventh

Heaven, wherein all the angels of heaven were gathered

together. Here he saw the Cherubim, who were dressed

in wheat and held golden censers, and the angels, who held

golden phials out of which they poured the dew which fell
upon the fields of the earth. Michael was the Overseer of
 INTRODUCTION
allthe angels, and he directed the works which they carried

out; his name was inscribed on their garments, and the

angels cried out his name continually. This name acted as
a protection, and prevented the Devil from carrying off the

angels when their duties made it necessary for them to

descend to the earth.

In the Seventh Heaven John saw also a fountain with
waters like milk and as white as snow ;
round about it were
trees laden with fruit of all kinds, and an angel stood by the
side of it, his wings dipping in the water. This fountain
was the source of all the dew that
fell upon the earth. At
intervals a trumpet sounded, and then the angel shook his

wings, and thedew upon them fell to the earth. An angel

of wrath came and wept tears of blood into this fountain,
but Michael came with a sponge and wiped away all these
tears. The angel of wrath was the Angel of Famine, who
endeavoured at all times to bring want and misery on the
earth ; but Michael, assisted by four hundred thousand angels,
watched over the dew until it reached the earth.
After this the Cherub set John on his angel of light
and bore him away to the Land of Edem (&$>), i. e. to the
land of the sunrise, where was situated the spring that
formed the source of the rivers Phison, Tigris, Geon (the
and the Euphrates. Close by it was Paradise, and
Nile),
John asked the Cherub to shew him the tree, of the fruit
of which Adam ate and became naked. The Cherub then
led John into Paradise, and shewed him a tree with roots
that went very deep into the ground, and there was no fruit

upon it, and it was covered with thorns. According to the

f
Cherub the fruit of that tree was a kind of apple'.
Whilst John was looking at the tree and wondering, he
saw Adam, who was some distance away, and was coming
towards him. He appeared to be weeping, and he was
engaged in collecting in his garment the dead leaves under
the tree, of the fruit of which he had eaten, and carrying
xxxviii INTRODUCTION
them away and burying them. In answer to John's enquiry
as towhy Adam was doing- this, the Cherub told him that
when the Devil had tempted Adam and Eve, all the sweet-

smelling trees in Paradise lost their smell, and their leaves

began to fall off, and Adam began to dress himself in them.

John next asked why the Devil had been allowed to enter
into Paradise and seduce Adam and Eve, and pointed out
to the Cherub that this could only have taken place by
God's consent. In answer to this the Cherub told John
that Paradise was guarded by two companies, each containing
twelve angels, who served alternately a day a time. The
moment seized on by the Devil to enter Paradise was when
one company of angels had left Paradise and the relieving

company had not taken up their duty. At this moment

there was no angel in Paradise, and Adam was able to eat
the forbidden fruit without let or hindrance, for the two
companies of angels had agreed together to let him have
the opportunity of committing sin. The Cherub did not
agree with John that Adam was blameless in consequence
of this agreement, but condemned his impatience, saying that
had Adam waited God would have allowed him to eat of the
tree of the knowledge of good and evil. When Adam had
eaten of the fruit, the mantle of righteousness wherein he
was clothed left him, and his body, which had been about
twenty feet in height and ten feet in breadth, decreased
greatly in size and became naked. Whether any change
took place in the body of Eve after her fall is not stated, but
the Cherub explains to John that she was created in the

body of Adam at the time when he was created, and that

God did not at once separate the two bodies. Eve was not
hidden in the rib of Adam, but her body was brought out
from Adam's body when God made a deep sleep to fall upon
him. Adam first perceived the loss of his mantle of righteous-
ness through the feeling of cold that attacked his finger-

nails, which were white, like his body. And the Cherub
 INTRODUCTION xxxi*

told John that when Adam saw his finger-nails change

colour he cried out and wept, even as did Hezekiah when
he was sick and turned his face to the wall.
This allusion to Hezekiah and the wall John did not
understand, and he asked the Cherub to explain it. He
did so, and told him King Solomon, who had acquired great

power over the devils, compelled them to describe to him

every kind of disease, and to tell him what remedies
were
to be employed in healing them. When he had received

from the devils both diagnoses and prescriptions, he went

into the House of the Lord and wrote them on a wall therein.
Every person who was sick went into the temple, and having
identified his disease or ailment, read the remedy attached
to it, took it, and was healed at once. When Hezekiah
became king he plastered the wall with lime, and so obliterated
the prescriptions written upon it. And he was one of those
who suffered greatly, for during his sickness, in addition to the

pains of his sickness, he was sorely troubled by the thought

that in plastering the wall in the temple he had destroyed
the means for his cure. The Lord, however, had mercy upon
him, and sent to him who told him to poultice himself
Isaiah,
with wild figs.

Then John asked the Cherub to explain to him the

operations of the Cherubim in heaven whose voices are so
loud that they terrify men on the earth. The Cherub told
him that these angels control the winds as they come out
of the storehouses of heaven, and the fall of the rain upon

earth; but for them the rain would descend with such
violence that the earth would be laid waste by a water flood
as it was in the days of Noah.
John's next questions concerned the earth and the sky,
and he asked the Cherub what supported the sky and the
earth. The Cherub replied that the sky was suspended
by faith, and that the earth was supported on four pillars
sealed with seven seals. When John asked what was under
xl INTRODUCTION
the pillars, the Cherub replied that the Creator of them
knew what appertained to them. In answer to further

questions concerning the physical heavens the Cherub told

him that the twelve hours of the day were measured by
twelve Cherubim, each of whom sang a hymn, the singing
of which lasted exactly an hour. The twelve hours of the

night were measured by the prayers of the beasts, and birds,

and reptiles that pray every hour, and each of their prayers
lasts exactly one hour. At the end of the twelve hours of
the day the Cherubim blow trumpets to let Michael know
that the day is done, and then he speaks to the Angel of the

Sun, who brings the course of that luminary to an end for

the day.

Passing from natural phenomena John next asked the

Cherub, Is the life of a man predestined from the time
when he is in his mother's womb, or not ? Is he at that
time predestined to be a righteous man or a sinner? And
the Cherub told him that whatever was decreed by God
concerning a man before he began his life in his mother's
womb came to pass. Then John asked the Cherub if the
matter whereof man was made was superior to that of which
the beastswere composed. The Cherub's answer is not
quite definite, for he replied that after death each man is
taken to the place which he deserves, and that as for the
animals, whether they were living or dead, their place was
the earth. In answer to further questions, the Cherub
told John that animals possessed souls, which were in their
blood, and that after their death they neither experienced

enjoyment nor suffered pain.

John's next questions concern the stars, which the Cherub
in making answer divides into three classes : 1. Those which
remain in the sky until noon, but which are invisible because
of the light of the sun ; 2. The Seven Stars of the Northern
Heaven (Great Bear ?), which remain in the sky always ;

[Link] Seven Stars that are called neeifTHp. And he went

 INTRODUCTION xli

on to say that although there are very many orders of stars

that move from the places wherein they were set originally,
the ordinances of God concerning them abide for ever. With
this answer the Cherub closed the conversation between
himself and John, whom
he commanded to go down again
into the world, and to declare to men what he had seen. Then
the Cherub took John down to the Mount of Olives, where
he found all the Apostles gathered together. When he had
told them of everything which he had seen they kissed each
other,and each Apostle departed to the country from which
he had been brought by the cloud, and continued to preach
the Gospel.

IV. THE LIFE AND CONVERSATION OF PISEN-

TIUS, BISHOP OF TSENTI, BY JOHN THE
PRESBYTER, HIS DISCIPLE.
The Life of Pisentius, which herein is attributed to John
the Presbyter, his disciple, and is written in the dialect of

Upper Egypt, has much in common with the Life of this

Saint which is attributed to John the Presbyter and Moses,
Bishop of Keft, in the Memphitic version published by
M. Amelineau. 1 Many events in the life of the saint are
described in both versions, but each version contains a number
of facts which are not found elsewhere. Of the early years
of Pisentius nothing is known. He was probably born about
A. D. 550. His parents were no doubt well-to-do farmers,
and probable that they lived quite near to the town of
it is

Keft, the modern Kuft, or Coptos, in Upper Egypt, or to the

town of Kus, which is
only a few miles from Coptos. When
only a few years old, he was sent by his father to assist in
tending the flock of sheep belonging to the family, and he
probably continued to do this until he reached the years of

1
Un tiveque de Keft au VII e siecle, Paris, 1887.
f
xlii INTRODUCTION
early manhood. It is not stated in our text that Pisentius
went to school, but from the fact that when he became a monk
he began to learn by heart certain Books of the Bible, it is

quite clear that he must have been able to read. It seems

reasonable to assume that he had learned to read and to write

in some school which was under the direction of Christians,

probably in one of the monastic schools of Coptos. When

and at what age Pisentius became a monk is not known, but
the ascetic labours which he performed could only have been
undertaken by a full-grown man.
In the opening paragraphs of his Life of Pisentius, John
the Presbyter describes the joy which men, and beasts, and
birds feel on the day of the commemoration of the Saint, and

points out his inability to do justice to the memory of the

holy man, who must be included among the number of those
who are the salt of the earth and the light of the world. He
then describes an incident which shews that Pisentius was
a kind and considerate man. Certain tenants of his brother
either could not or would not pay their rent, and when the
matter was brought before Pisentius he advised him not to
seize the poor man's ox, and not to treat harshly any debtor,

and not to attempt to force him to pay by legal means.

John passes on to describe howon one occasion,
Pisentius,
recited the whole of the Books of Jeremiah and Ezekiel

without stopping, whilst his brother and a companion were

waiting to visit him in his cell. The Memphitic version

gives us an idea of the plan by which Pisentius committed
the whole Psalter to memory. In the hottest days of the

y ear, and in the hottest times of the day,

he used to go out to
the desert and stand upright on the hot rocks, in a place
where no one could see him. He there tied a very large stone
to his neck, and this stone washeavy that only with the
so

greatest difficulty could he hold himself upright. He then

began to recite the Psalter, and it was only when he had
recited the whole Book without making any mistakes that he
 INTRODUCTION xliii

removed the stone from his neck. Meanwhile his bare feet

became badly burnt by the hot stones on which he stood.

by heart the Books of the Twelve
Pisentius also learned
Minor Prophets, and a certain brother who was once able to
see him when he was engaged in reciting them saw that one

of the Twelve Prophets came into his cell as he began to

recite the Book which bore his name, and remained with him
until he had finished it. Pisentius received other heavenly
visitants in his
cell, John says that, on one occasion when
for

the Saint was suffering from some disease of the spleen,

a certain brother went into his cell to see him, and found
there a very hairy man who was no other than Elijah the
Tishbite.
The next incident in the life of Pisentius recorded by John
concerns a certain sick brother of Tsenti, who longed for

a little fish. When Pisentius knew of this, he bade the sick

man be of good cheer, and went to fill his water-pot at the

appointed time, and as he went he prayed to God to grant his

desire. When Pisentius arrived on the river bank and was
filling his pot, he saw immediately in front of him a large fish

which was stranded in the shallows. He went into the water,

seized the fish, and carried it back to the monastery, and the
sick man and all who knew of his longing for fish believed
that God had answered his prayer without delay. This
incident isnot recorded in the Memphitic version.
On another occasion Pisentius went to the well to draw
water and to fill his water-pot, but when he arrived there he
found that he had forgotten to bring with him the leather
bucket and the rope with which to pull it up. For some
reason he found it to be impossible to return to the monastery
to fetch them, and he therefore prayed to God to make the
water to rise in the well until its level was high enough to
allow him to fill his water-pot. When he had ended his

prayer, the water rose at once to the top of the well, and
Pisentius, having filled his water-pot, commanded the water
xliv INTRODUCTION
to go down again. The water obeyed, and as it sank a certain
shepherd, who looked into the well, saw it sink by degrees
until it reached the bottom. The authority for this story is

Paham, a fellow monk, who regarded Pisentius as one of the

most holy men of his day. Paham used also to tell a story of
how, when he and his brethren once saw what they believed
to be a fire burning in the cell of Pisentius, they got up on a
wall and looked over into the cell. There they saw the holy
man standing up praying, and the light which they had seen
proceeded not from a fire, but from his ten fingers, each of
which was shining brightly.
One of the chief characteristics of Pisentius was his great

humility and his desire to escape from the praise of men.

After many years passed in a life of contemplation the

congregations of Coptos decided that it would be greatly to

their benefit if Pisentius was made their bishop. As soon as
the holy man heard of their decision he fled from his monastery
of Tsenti, and hid himself in the hills that stand behind
Western Thebes. In this place there were many large ancient
Egyptian tombs, and in the subterranean chambers of any
one of these he could hide himself securely; this was the
course which he adopted. The clergy of Coptos, however,
followed him, and eventually they found his hiding-place.
When they had failed to induce him to accept the office of
Bishop they appealed to Apa Colluthus, a very holy man, and
entreated him to use his influence to make Pisentius do what
they wanted. When the clergy left Pisentius a vision fell

upon him, and he heard a voice, which called him by name

thrice, and ordered him to accept the office of bishop, and not
to leave the Church of Coptos as it were a widow. The result

of this was that, when Colluthus came to Pisentius, and asked

him who he was that he should answer the clergy of Coptos

in the manner in which he had done, Pisentius expressed

do as they wished. Thereupon the clergy
his willingness to

took him to Rakoti (Alexandria), where he was consecrated

 INTRODUCTION xlv

bishop by Damianus some year between 570 and 603, and on

his return to Coptos he was solemnly enthroned by the officers

of the Patriarch.
The rule of the new bishop was kindly, and his charities
were innumerable. He devoted his own private means and
the emoluments of his office to the service of the poor, and he
established a system of poor-relief in the winter, which
provided for the most pressing needs of the poverty-stricken
in all the towns and villages on both banks of the Nile

between Coptos and Syene, i.e. a distance of nearly 150 miles.

Pisentius then devoted his attention to correcting the loose
morals which obtained among many of his flock, and he
warned them in an Epistle, which John quotes, that if they
did not pay heed to his words, God would bring upon them
*
a nation fierce of visage and cruel ', which lacked compassion,
and would spare neither old nor young. This nation was, of
course, the Persians, and Pisentius, who was a shrewd observer
of political events, foresaw that the Church in Egypt would
'
suffer greatly if these barbarians once obtained a hold upon
'

Egypt. Between 514 and 520 the Persians actually invaded

Egypt, and as soon as Pisentius knew that they were masters
of the Delta he fled to Western Thebes, where he hid himself.

With him went John the Presbyter, who took with him
water-pots and ropes and skins for drawing water from wells.
After they had been in hiding for some time their supply of
water failed, and John all but died of thirst. Pisentius,
however, worked a miracle, and when he sent John, who was
dizzy and delirious through thirst, to the water-pots, he found
them to be full to the brims with water which was ' white as
milk and white as snow ', and was like unto the flowing water
of the Nile.
The stories told of Pisentius by John the Presbyter shew
that the fame of the saint was widespread in Upper Egypt,
and that even his name became a word of power as mighty as
the name of any of the ancient kings of Egypt. When John
xlvi INTRODUCTION
was returning late one evening from Western Thebes, whither
he had been sent by Pisentius, he was chased by two hyenas,
which tried to drag him off the animal which he was riding.
In his terror he cried out to Pisentius, and as soon as the
beasts heard the saint's name they fled. A
little further

along the road he was chased by wolves, and he abandoned

his animal and tried to escape, at the same time calling upon

Pisentius for help. As soon as the wolves heard that name

they uttered awful cries, and turned and fled in an opposite
direction. When he returned to the monastery he found that
his animal had arrived before him. The blessing of Pisentius
was greatly prized by all his flock, and the Sign of the Cross
made by him over any person or thing became a potent spell.
On one occasion a man brought an ewe to him so that he
might make the Sign over it. The saint did so, and when the
ewe brought forth the lamb was marked with the Sign of
the Cross. Every sick person over whom Pisentius made the
Sign of the Cross with his hand recovered, and the Sign being
made by him, with his finger dipped in holy water, over a person

possessed of a devil drove the devil away immediately.

The very dust of the ground which the foot of the saint
had touched possessed power to heal. Thus, according to
a story told in the Memphitic version, a certain woman who
was dropsical, and another who had a violent headache and
fever, lay in wait for the holy man as he was returning to

his cell, intending to ask him to heal them. When the saint

caught sight of the women, he began to run to his cell,

whereupon one of the women ran after him, but failed to
overtake him. The woman sank exhausted to the ground,
but seeing the footprints of Pisentius she began to collect
the sand in them, and afterwards, in great faith, to rub the
sand over her forehead. Immediately she did this her head-

ache departed. When the dropsical woman saw this she

begged her companion to give her a little of the holy sand
to eat. As soon as she had swallowed it the swelling in her
 INTRODUCTION xlvii

body subsided, and she was healed at once. The woman who
had collected the sand took the remainder to her house, where
she kept it as an amulet or talisman. Soon after this a son
was born to her, but when he began to grow up she found
that there was some serious defect in his feet, and that he
was tongue-tied. One day she remembered what the sand
had done for her and her neighbour, and she took what
remained of it and, mixing it with water, gave it to the child

to drink. Within a week the child obtained the use of his

feet, and tongue was loosened, and he could talk.
his

The he had the power to

flock of Pisentius believed that

smite the wicked with sickness, and John gives an example

of his use of it. A certain man in Coptos of a jealous

disposition accused his wife of illicit relations with a priest,

and turned her out of his house, and went round the town
abusing the priest and his bishop. Both the wife and the
priest were innocent, and the wife's relations endeavoured
to make peace, but failed, and the bishop told the priest to

do nothing, as he would find a means of proving that he was

innocent. One evening at sunset violent sickness attacked
the jealous husband, and his sufferings were so great that
he felt certain he was going to die. In his agony he en-
treated his father to carry him to Pisentius, and his parents,

believing that he would recover if the holy man made the Sign
of the Cross over him, did so. The sick man and his parents
believed implicitly that Pisentius had smitten him with the
sickness, and that only he could remove it. When the man
was brought into the presence of Pisentius he humbled
himself, and agreed to do whatsoever he was commanded

by the bishop, and was immediately healed by him. This

and many other stories related by John prove that the bishop
was a shrewd observer of the affairs of his flock, and a keen
judge of their characters.
The knowledge of one important event in the life of
Pisentius we owe entirely to the Memphitic version published
xlviii INTRODUCTION
by M. Amlineau. From this we learn that during the
Persian invasion the holy man fled to a tomb in the recesses

of the mountains in Western Thebes, and hid himself there

for a long time. Only John knew where he was, and he
used to take him a supply of food and drink each Sabbath-
day. The tomb wherein the saint took refuge possessed a
large hall about 80 feet square, and its roof was supported
by six pillars. This hall was made probably under one of
the kings of the New Empire, and had been turned at
a much later period, perhaps in one of the early centuries
of the Christian era, into a common burial-place for the
mummies of people of all classes. At all events, when John
was taken there by his master the hall contained many
mummified bodies, and the air was heavy with the odour of
funerary spices. Pisentius and his disciple opened some of
the coffins, which were very large, with much decorated inner
[Link] mummy was swathed in silk (oTVocipiKOn),
and must therefore have belonged to the third or fourth
century of our era. As John was about to leave Pisentius
he noticed on one of the pillars a small roll of parchment,

and when Pisentius had opened it he read therein the names

of all the people who had been buried in that tomb. The
roll was probably written in demotic, and it is quite possible
that the bishop could read this easily.
On
the following Saturday when John returned with the

provisions for the week he heard Pisentius talking with

some one, and as he listened he realized that the some one
was one of the mummies. He sat down and the mummy
stated that his native town was Erment, 1 that his parents
were called Agricolaos and Eustathia, and that they were
worshippers of Poseidon. When he was about to die the
angels called ROCJUORp^TCOp came to him and enumerated
to him his sins, and drove into his body iron knives and
1
Or, Armant, a town eight miles south of Thebes, on the left bank of
the Nile.
 INTRODUCTION xlix

daggers, grinding their teeth as they did so. Then Death

to him, and the pitiless angels dragged
his soul out
appeared
of his body, and having tied it to a black horse led it away
into Ement (Amente). On the road thither it was tormented
and tortured by wild beasts and monsters of all sorts, and
at length it was cast into the outer darkness. Here was
a pit 150 feet deep, filled with seven-headed reptiles, the
bodies of which were covered with scorpions, and the soul
was given over to the Worm that never ceased to devour.
The soul was tortured by being bitten by the teeth of the
Worm every day of the week except Saturday and Sunday.
The mummy went on to say that the prayers of Pisentius
had caused the Lord to procure permission for his soul to

return to earth temporarily, and he entreated the saint to

pray that he might not be cast back into the torments of

Amente. Pisentius assured him that God would shew mercy
to him, him to go to sleep until the day of the
and told

general resurrection, when he should rise up with the rest

of the world. Thereupon the mummy lay down in its coffin,
and became silent as before. John declares that, as God
is his witness, he saw the mummy lie down in its coffin.

Pisentius knew that John had heard the mummy talking

to him, notwithstanding John's denial, and he threatened
him with excommunication if he told any one what he had
seen and heard during the saint's lifetime. 1
When Pisentius felt the time of his death drawing near,
on the night of the eighth day of Epep, he cried out to
John and asked him if there was any one with him. John
replied that the only men with him were Moses and Elijah
the Presbyter. Pisentius addressed Moses, telling him that
' 2
he would not be able to escape from this burden', and
'
exhorted him to lead a correct life', and to take care of

1
An English rendering of the whole passage is given infra, p. 322.
8
i. e. the bishopric of Coptos ; in fact Moses was the successor of
Pisentius.

s
] INTRODUCTION
his books X*pTHc). He next exhorted Elijah the Presbyter
to govern the brethren wisely, and to take heed that they

obeyed the rules of their order. Pisentius then said he had

been warned that he had only five days to live, and that
he must perforce leave them. For three days he lay motion-
less in his cell, neither eating- nor drinking; he spoke to no
one, and was to all intentsand purposes a dead man. On
the night of the twelfth of Epep he cried out suddenly, and
told John that he was going to die at sunset on the thirteenth

day, i. e. on the morrow. On the morning of the thirteenth he

again spoke to John and told him that he had no money to
pay for his funeral, except one holokottinos (or, solidus) which
he had always kept by him for the purpose, from the days when
he was a simple monk living in his cell. This he told John
to take and to buy with it a shroud, and to bury him in his

skull-cap, girdle, tunic, and monk's garb. At sunset on that

day he died, and having wrapped him in his grave clothes,

they buried him on the following day in the mountain, in

the place where, according to his own instructions, a grave
had been dug for his body.

V. AN ENCOMIUM ON SAINT JOHN THE

BAPTIST BY SAINT JOHN CHRYSOSTOM.
The text of this work is edited from Brit. Mus. MS.
Oriental, No. 7024. This manuscript contains forty-nine

parchment leaves measuring 11^ in. in length by 9 Jin. in

width. The pagination runs from a^ CJH The quires are six in
.

number, and each is signed with a letter. The quires [\, B,

T, G, and 7 contain each eight leaves, and quire ^ contains
nine leaves. Each page is filled with two columns of writing,
the number of lines to the column varying from twenty-two to

twenty-six. The text is broken up into a large number of

small paragraphs, each of which begins with a coloured initial.
 INTRODUCTION li

The general character of the writing is well illustrated by

Plate LVI; the title of each work in the manuscript is

enclosed within an ornamental border, and the most complete

border is shewn on Plate LVII. The manuscript is dated on
the sixteenth day of the month ...... , of the fifteenth
Indiction, of the Era of the Martyrs year 701 = the Era of
the Saracens 375 = A. D. 985. The colophon (see Plate LVIII)
reads :

'This book was made through the zeal and care of our

God-loving brother [Mijchael, the son of the blessed man

Stephen, the trainer (?) of lions who is attached to the patrol
of the plain round about the city of Sne, 1 who paid for it

with the proceeds of his labours. He gave this book to the

Monastery of Saint Mercurius in the mountain of the city of

2
Tbo, for the salvation of his soul and in order that they (i. e.

the monks) may read therein in the name of Saint John

[Chrysostom] and Saint Apa Pah6mo (Pachomius), and that
Saint Mercurius, the general and valiant martyr, and Saint

John, the Baptist and forerunner of the Christ, and Saint

Apa Pahomo (Pachomius) the Archimandrite, may make
supplication to Christ on his behalf, and may bless him in
this world and deliver him from all the snares of the Devil
and from evil men, and may assist him in every good work,
and that after the affairs of this life are ended he
may be worthy of the forgiveness of his sins, and may
receive an inheritance with all the saints. May it be even
so ! Amen.
n A/VNAAA
or SEN-T **"
Oo&
1
The Egyptian SEN or SKI-T
I
I

& ,

o& t ,

, or TA-SNI-T. AA/WNA the capital of the third nome

\\ <Ck I \\ \\

ofUpper Egypt, which is situated about half-way between Aswan and

Luxor. The town was the centre of the cult of the Lotus fish hence the ;

Greek name of the nome, Latopolites, and the Greek name of the town
Latopolis.
8
The Egyptian TEBT, '
the modern Edfu > or
lii INTRODUCTION
'
Remember me, even me, Theopistos, the feeble one, the
deacon, the son of Severus the archpresbyter of Saint
Mercurius of the city of Sne. I wrote this book with my
own hand. Pray ye for me so that God may forgive me my
'
manifold indeed they are very many. May it be so
sins, for !

At the foot of the page containing the colophon is the

name of Abba Nicodemus, who seems to have been an
ecclesiastic in the town of Apollinopolis. 1

The Brit. [Link]. Oriental, No. 7024, contains two works :

1. An Encomium pronounced by Saint John Chrysostom,

the Archbishop of Constantinople, on Saint John the Baptist,

the forerunner and the kinsman of Christ.
new neT
it<?i ove^aJk tt ei'urr CT
CJUIOT nun
noc H
TOJUOC T ova^ eneooir jut HT^IO ju

Hc *TU> nenpo^pojuoc T
5S ne^c Fol. la.

2. The Instructions of Apa Pachomius the Archimandrite.

OTKJveH^Hcic e^qT^Tooc w^i nen neT ov^aJk eiurr

T T^IHTT R^T^ CJUIOT Hl'jU. ^n^, TT^OOJLl.00 n^p^H- '

JUL^II^PITHC. Fol. 18 a.
The Encomium on John the Baptist opens with the ordinary
npology of the encomiast, and with an allusion to the halting
*

'
tongue of the writer and to his lack of ability to carry out
the work which he has begun. Chrysostom says that it is
for him adequately to deal with the merits
especially difficult
of John the Baptist, because Athanasius, Theophilus, Cyril,
and Innocent, all great and inspired writers, have devoted
his life and deeds, and almost every Father of
special works to
the Church has in one way or another described the glory

of the virgin and martyr who was the kinsman of Christ.

1
The Egyptian Behutet ^^ ,
the modern Edfu, or Utfu.
 INTRODUCTION liii

The name of John the Baptist is a medicine that heals every

'
disease, and the first three letters thereof, IUKX, are wonder-
worthy ', for they form the Sacred Name KXUI, which was
the Gnostic equivalent of the Hebrew YAH. The name of

John is the lamp of the world.

The author of the Encomium proceeds to narrate briefly the
murder of John, and the carrying of his head to Herod, who

gave it to Salome, the daughter of Herodias. When Christ

heard of thisHe departed to a desert place, whither He was
followed by a large multitude. When the evening fell the

disciples wished Christ to send away the multitude, urging

as the reason that it was necessary for them to go and buy
food. Christ, however, had pity on them and, taking from
the disciples five barley cakes and two fishes, He brake them,
and gave the pieces to the disciples, who in turn gave them
to the groups of people seated on the grass, and every one ate
his fill and was According to the author of the
satisfied.

Encomium, this was an honour paid by Christ to John, and

the feeding of the five thousand men, besides women and

children, was the gift of a funerary meal, like those which

people are in the habit of giving to their neighbours and to
'
the poor whensoever their relatives die. All classes of people
have always been accustomed to distribute alms and gifts of
food in charity, on behalf of their kinsfolk whensoever any one
of them died/ are the words of the encomiast. He states
that the Patriarch Joseph distributed alms when his father

Jacob died, but on what authority is not clear.

The encomiast then explains the words, ' What went ye out
into the wilderness to see ? A reed shaken with the wind ?
'

(Matt. xi. 7), and his explanation is unusual. According to

him the reed which Christ mentioned was not the ordinary
reed of the desert, which, in common with every kind of tree,
and even grass, is
swayed by the wind, but the 'speaking

reed', TCK&e 11 "Sto, which is fixed in places of contest, 1

1
Copt. genujoe'iT ; rendering doubtful.
liv INTRODUCTION
and can be heard a very long way off. When this instrument
is sounded the people know that something of
importance has
1

happened, and they flock to the place where it is, and then
they find out who is the victor in this or that contest. It
'
f
seems as if speaking reed must be some kind of trumpet
the
that was sounded at intervals in the gymnasia during athletic
contests and feats of strength. John the Baptist was not
heralded by a trumpet, and therefore those who went out to
see him had no right to expect to find some great personage
arrayed in rich apparel, and they did not find such.

The remainder of the Encomium deals with a variety of

matters. According to a legend here given, when the Flood
came upon the earth, it carried away Adam's body from his

grave, and washed it into Jerusalem, where it became buried.

When Jesus was in His Agony and saying, 'My Father,
deliver Me from this hour/ at the very moment when He
uttered these words the toe-nail of His right foot struck the
head of Adam.
A second legend concerns John the Baptist and his mother
Elisabeth. When Herod began to slay the little children,

Joseph took Jesus and His mother and fled to Egypt, and
Elisabeth seized John and fled with him into the desert.

Seeing that she was pursued by the officers of Herod, and that
they were close upon her, she cried out to a rock near her,
and besought it to admit herself and her child into it. The
rock opened its mouth and received her straightway, and
therein she and John lived in great comfort until John shewed
himself on the Jordan. Whatever they wished for they
found, and whether they wanted locusts or wild honey the
supply was always adequate. In summer their abode was
cool, and in winter it was warm ; when they wished to go out
the rock opened of itself, and when they came back to it,
it repeated the process and admitted them. And in their
journeys about the desert they were never molested by wild
animals.
 INTRODUCTION Iv

The next section of the Encomium ig of singular interest.

Chrysostom, or rather the writer of the Encomium, states

that what he is now about to relate he found in one of the
ancient manuscripts which the Apostles had deposited in
the Library at Jerusalem. The narrative which he quotes
purports to be the work of John, the brother of our Lord,
and describes how the Apostles were gathered together to
our Lord on the Mount of Olives, after His resurrection.
The Apostles asked Him how they were to obtain right
information about John the Baptist, and in answer He took
them up upon a cloud into the sky and shewed them the first,
second, fourth, fifth, sixth, and seventh heavens, but He would
not allow them to enter into any of them. He next took
them to the Third Heaven, into which He led them, and they
saw John the Baptist, and Zacharias and Elisabeth arrayed in
very splendid garments which were studded with jewels of all
colours and precious stones. And the Saviour walked about
this heaven and shewed the Apostles all the glorious things

therein, and all the imperishable gifts which he had given to

His forerunner and kinsman. After this He summoned into

His presence Michael, and Sedekiel, and the Seven Archangels,

and addressing them and the Apostles, He called upon all of
them, one by one by name, and bade them bear witness that
He had given the Third Heaven to His kinsman John the
Baptist, and that He had given John the right and power to
bring therein all those who loved him on
and to array
earth,
them in celestial apparel. And at the same time the Lord gave
John a ferry-boat made of gold, wherein he was to transport
across the Lake or River of Fire, from earth to the Third
Heaven, the souls of all those who had celebrated his com-
memoration upon earth. When these souls arrived at the
other side of the Lake, or River, were compelled to submit
all

to baptism in the fire; the good found the liquid fire as

pleasant as the water of a hot bath, but the wicked were

consumed by it.
Ivi INTRODUCTION
After this the Lord walked about the Third Heaven with
His Apostles, and He took them through meadows of asphodel,
wherein were trees laden with fruit which sent forth delicious
odours, and aromatic herbs of many kinds. A vine there was
laden with ten thousand bunches of grapes, and each bunch

produced nine gallons of wine. Each cluster on the date-

palms yielded ten thousand dates, and was as long as a man
is
high. Each fig-tree produced ten thousand figs, and each

figwas large enough to furnish a full meal for three men.

Each ear of wheat produced ten thousand grains, and each
grain yielded six measures of flour.

In one part of the Third Heaven the Apostles saw

a number of oars and lamps, and they asked the Saviour
to explain to them their purpose. He replied that one lamp,
with its seven wicks, belonged to each oar, and that the
oars were to be employed in rowing the souls of those who
loved John upon earth, over the river of fire in the boat of

gold. The lamps were burn before them, and light them
to

until they had passed over the roads of darkness, and entered

the Third Heaven. Whether the oars were to be worked

by John the Baptist, or whether they were to work of their
own accord, is not stated ;
it is probable that they worked
the boat of gold backwards and forwards across the river
of fire by the directions of John. When the Saviour had
said these things He and the Apostles went up again upon
the cloud which had brought them to the Third Heaven, and
the cloud came down and deposited them on the Mount of
Olives. Then the Saviour
stood up and prayed with the

Apostles, and having given them 'Peace' He ascended

into heaven with great glory. The Encomium ends with an
exhortation to the brethren to repent, and to give alms to the

poor and to the Church, and to ascribe glory to John the

Baptist.
 INTRODUCTION Ivii

VI. THE INSTRUCTIONS OF APA PACHOMIUS

THE ARCHIMANDRITE.
These Instructions or Admonitions were addressed by Pacho-
mius to a certain monk who had become wroth with a brother
monk Tabenna and had abused him with great violence.
of

They form an excellent example of the terse style of Pachomius,

and many of them resemble his exhortations which the
'
'
Paradise of Palladius in its Syriac Recension has made
known to us. 1
They seem to have been addressed to the
irascible brother in the presence of the whole congregation
of monks. Pachomius begins: Hearken, my son, be wise,
and receive the admonitions which your conduct has made it
necessary for me to give you. There are two courses open
to you ; you either make yourself independent of myself and
this monastery, or you listen to my instructions. Be obedient
like Abraham, humble like Jacob, and wise like Joseph.
Wake up, remain not with the dead, be long-suffering, fast,
pray always, bow your neck, and humble your mind. Watch,
be sober, be not careless, let not the works of evil enter your
soul, for if they do they will drive it away from God, and it
will lose control of itself, and will finally come to the
Tartarus of Amente. I know well by experience how the
spirits of evil attack a man, and when in
my youth I tried
to escapefrom them by fleeing into the desert they followed
me, and buffeted me, and compassed me about until I felt that I
had no power even to stand up to fight. Terror filled my mind,
and I obtained norest until I threw myself at the feet of God.

Then, when I had wept humbly, and fasted, and watched, the
Enemy and his fiends were stricken helpless, and joy came to me.
Abuse no man. God hates the man who whilst paying Him
1 See Paradise of the Fathers, English translation by Budge, vol. i,

pp. 129-131, 144-149, 288 ff.

h
Iviii INTRODUCTION
honour hates his brother. The truly humble man judges no
man, and abuses no man. Who are you that you should

judge a slave who is not yours ? Mix not yourself up with

men, flee the honour of men, love those who revile you ;
but make every man profitable to you, and make yourself
profitable to every Laugh not at any word of scurrility
man.
which you may hear any brother utter. Do not abandon your
courage. You may forget and sleep, but your enemies neither
forget nor sleep ;
flee from greatness, and embrace lowliness.

If you cannot stand alone, cling to some servant of the

Gospel of Christ, or submit yourself to one who has learned

to submit and abase himself. If you want to live among
men you must make yourself like Abraham, Moses, and
Samuel; if you wish to live in the desert you must do as
the prophets did.
Above all flee the desire of lust, for that renders a man
incapable of comprehending the mystery of God and the
language of the Spirit, and it deprives him of the blessings
of God. Watch, be bold, be strong, but be long-suffering
also. Flee comfort, and be not careless, or vices will over-
come you before you they are upon you. When
realize that

honour is
you abase
paid to yourself and glorify God if ;

men revile you glorify God likewise. Wander not hither

and thither seeking God, for He fills heaven and earth, and
He is in you. When will you wake up out of your state
of carelessness ? Rouse yourself and be sober. Why are you
angry because some brother sayeth something about you?
Why do you rage like a wild beast ? Test everything, lay
hold upon what is good, flee to the Lord at every hour, and
sit down in His shadow. Attach not yourself too closely
to any man, but love your brother. Remember your own
failings, and judge not and forgive, so that you may not be

judged, and may be forgiven. If you do not forgive your

erring brother you yourself shall not be forgiven. If you
intend to put your brother in fetters, prepare yourself at once
 INTRODUCTION Ik

for punishment for your own offences. O wretched man,

remember your own secret sins, and your hidden passions !

The contest is set, and we must fight and struggle so that we

may not be defeated. If you hate your brother you become
a stranger to God ;
if you bind him you shall be bound, and
if
you reject him you shall be rejected, and pitiless angels
shall flog you with whips of fire for ever. Your brother is an

image of
God; you if disgrace him, or think scorn of him,
you disgrace God and think scorn of Him.
The Fathers abstained from the drinking of wine, which
is full of penalties of every kind. Wine causes our members
to twitch and to move about helplessly, and our limbs to shake
and tremble, and it makes the head to split with pain, and
gives rise to much sin. It turns the prudent man into

a reckless fool, it makes the conscience shameless, and the

tongue to chatter uncontrolled. Wine is, of course, a good
thing when taken in moderation, but if you keep your eyes
fastened on wine-bottles and drinking-pots you will go

naked and bare. The disciples of Christ must keep away

from wine. The Fathers only used it as a medicine, and

Timothy was only allowed a very little, even though his

body was infirm. I am afraid to say what I want to say,
and yet I will say it Let no man drink wine at all, so that
:

he may not destroy his own salvation. These words many

will find very hard, nevertheless, it is best to abstain from
wine, for sobriety is most beneficial in the ascetic life. The
sober man shall sail his ship straight into the harbour of

salvation, and he shall drink of the good drinks of heaven.

Greater than sobriety, however, is humility ; it is the girdle-
wall of the virtues, the treasury of deeds, the armour of

defence, and the medicine for every grief. Humility is

chosen of God, and honourable before God. Armed with

it we can tread on the Enemy.
Fight, my beloved, for the end draws nigh. Our calamities
have come upon us because we have not afflicted ourselves.
k INTRODUCTION
Let us fight for our crown, and the throne which is prepared,
and the kingdom, of which the door is opened wide. Let us
put on sorrow as a garment, and renew ourselves in humility.
Virginity means chastity of both mind and body. If you
love money you are a slave, and are not free to serve God.
Your body is the chariot, let continence be the charioteer.
God will give you the the saints in fighting, and the
skill of

general-in-chief of the hosts of the Lord shall stand at your

right hand, and you shall set your foot upon the neck of the
Prince of Darkness, and shall drown Pharaoh, and you
and your people shall pass over the salt sea of this life.

Whether you are alone, or among a crowd, pass judgement

on yourself daily. It is better to be one of a thousand and

possessing a little humility, than to live in a tiger's cave in

pride. Lot lived in Sodom, and was a good man Cain was ;

one of four people on the earth, and was a sinner.

Watch carefully for the fiends that attack you, for they
come on your right hand and on your left ; this is the way in
which they tried to overcome me, and once the Devil appeared
to me in the form of a wild ass. Put on humility, make
yourself a companion of weeping, and make your abode a tomb.
You ask Christ to forgive the multitude of your own sins, and
yet you object to forgive your brother a trifling offence.
Make supplication to your brother because you have caused
him Then shall your weeping be abundant, but great
pain.
run through your tears; and when the Devil shall
joy shall
hear you weep he will be put to shame. Finally, O my
brother, make peace with your brother, and you shall pray for
me. I am unable to do anything in the matter, but I humble

myself because of my wish.

 INTRODUCTION Ixi

EGYPTIAN MYTHOLOGY IN COPTIC

WRITINGS.
From first to last the literature of the Egyptian Christians
affords proof that they never succeeded in removing from
their minds a number of religious beliefs, and eschatological
notions, and mythological legends, which were the product of
their pagan ancestors. In the mind of the ancient Egyptian,
the barrier between the living and the dead was so slight and
so shadowy that he believed himself able to describe the

doings of the dwellers in Deadland with the same accuracy

of detail as he would the doings of his countrymen in
a neighbouring town. Deadland itself he divided up into
a number of districts and provinces each with its capital town,
which his imagination peopled with gods, and with spirits,

souls, and shadows of the dead, and with the forms of dread

powers of evil. His theologians carefully mapped out the

road from Egypt to the Other World, and they paid special
attention to the description of the region where the souls
of the wicked received punishment, and emphasized their

narratives with realistic illustrations. The Pyramid Texts of

the Vlth dynasty (3700 B.C.) supply abundant details con-

cerning the life of the blessed, and the coffins of the Xlth
and Xllth dynasties contain copies of e Guides ' to the Other
World, and describe the difficulties which had to be overcome
by souls from this earth before they reached the Field of

Offerings, and the City of the God, and were welcomed by

the ' God of souls '. In the long course of Egyptian history
the beliefs about Amentet, the Emente and Amente of the

Copts, changed very little, and the general characteristics of

this place and its torments were as real to the Egyptians who

worshipped God as to those who many centuries before had

worshipped Horus the Elder, or Ra or Osiris. The Coptic
kii INTRODUCTION
texts in this volume supply many proofs of the above state-
ments, as the following examples shew :

1. One of the commonest names in ancient

Egyptian for
the place of departed spirits is Amenti, or Amentet. This
the Egyptian Christians retained in all their theological
works, and in the Book of the Resurrection of Jesus Christ
Amente is the name given to the hell into which Christ
descended.
2. The Egyptian Amenti possessed Seven Arits, or Halls,
and many doors, or pylons, the number of which is given
as ten, twelve, fifteen, or twenty-one. 1 The Coptic Amente
had many door-keepers (p. 181), and must therefore have had
many doors.

3. In the Egyptian Amenti there were cauldrons and pits

of fire, in which the bodies of the wicked, and their souls,

were destroyed. The wicked were dragged to the block of

slaughter by Shesmu, the headsman of Osiris, they were slain
by the Watchers who carried slaughtering-knives and had
' '

'cruel fingers', and their bodies were burned. 2 The Ninth

and the Twelfth Aats were regions of fire. 3 In the Eleventh
Section of the Book 'Am Tuat' there are five pits of fire.
In the first two the bodies of the wicked were consumed, in

the third their souls, in the fourth their shadows, and in the
fifth their heads. The fire in each was supplied by a goddess,

from whose mouth a stream of fire descended into the pit.

In the Coptic text Death laments that the fires have been

extinguished (p. 181), and that Gehenna has gone cold, and
that the brazen fiery furnaces have been overthrown (p. 187).
4. The Book of Gates and the Book 'Am Tuat' describe
the occupations of many classes of beings in Amenti, and the
Coptic text speaks of the 'servants, and ministers, and the
' '

envoys of Hell being unoccupied ', and states that the angels
were scattered.

1 See Book of the Dead, chaps, cxliv-cxlvii.

8 3
Ibid., chap, xvii, 11. 26 ff. Ibid., chap. cli.
 INTRODUCTION kiii

5. One section of the Egyptian Amenti was under the rule

of Set, and in it lived the Sebau fiends, the Smaiu fiends,
the and many other forms of evil spirits. Set
Tesnrul devils,
was the personification of all physical and moral evil, and
he and his fiends took the forms of foul animals, venomous

reptiles, e.g. serpents, scorpions, vipers, &c., in order

to do

harm to man. The '

Abaddon ' or
'
Death
'
(p. 180) of the
Coptic Amente is the equivalent of Set.
6. In the Coptic Amente lived Death with his six sons
(p. 180), and in the form of a seven-headed serpent, or of
seven serpents, they wriggled into the tomb of our Lord to
find out when His Body was going into Amente. The seven-

headed serpent of the Gnostics is only a form of the serpent

1 2
Nau, the seven necks of which were seven uraei, and the
belief in this monster is as old at least as the Vlth dynasty.
J
The '
seven uraei of Amentet are mentioned in the Book
of the Dead, 3 and these are no doubt to be identified with
'
the worms in Rastau that live upon the bodies of men, and
feed upon their blood ',* and the 'lord of light' is adjured
'
to swallow them up '. In the Papyrus of luau (ed. Naville,
PlateXIX), these worms are said to be nine in number, and
theirnames are given. 5 The kingdom of Seker, the Death-
god, was guarded by several serpents, e. g. Nau, Nehepu,
6
Amen, Heqent, Tepan, Ter, &c.
7. When Death returned to Amente after Christ had
broken its doors and shattered their bolts and overthrown
the fiery furnaces, he found the place swept and bare (p. 187).
There were, however, three voices there which cried out in
fear and anguish, and it was still a place of sighing, sorrow,
and tears. In the third Gate of the Egyptian Amenti, the

AAAAAA fV
1
\> ?OQ
2
Unas text, 1. 630 - Teta, 11. 305, 307.

3 4
Chap. Ixxxiii. Chap, i b (Papyrus of Nekhtu-Amen).
5
Nartiankhemsenf, Herfemqebf, Ankhemfentu, Samemqesu, Hahuti-
amsau, Sheptemesu, Unemsahu, Samemsnef, Ankhembetumitu.
6
The Book Am-Tuat, sections iv and v.
hiv INTRODUCTION
souls that made lamentations ' when
were imprisoned there t

the God of Light left them in their darkness. 1 In Amenti the

gods weep when the Boat of the Sun has departed, and left them
to be consumed in the fiery lake Netu. 2 In the Circles of the
Tuat the noises made by the souls shut up inside them are like
the 'hum of bees', 'the lamentations and weeping of men ',

'the bellowing of bulls and other male animals ',

'the shrieks
of men in anguish', the 'wailing of cats', the 'confused
cries of men
crying out in entreaty to Ra ', the cries of men
'

on a battle-field', the 'scream of the hawk', and the 'cries

3
of birds that quarrel in their nests '.

8. Besides the weeping and gnashing of teeth which were

in Amente there was the 'worm which never sleepeth'
(p. 187). In the Egyptian Amenti there were several terrible
serpents, any one of which might be the prototype of this
4 5
unsleeping serpent, e.g. Neheb-kau and Rerek. All such
monsters passed their whole time in devouring the dead, and
in carrying out the commands of their overlord. The type
of them the awful serpent called Amkhu, which lived
all is

in the Sixth Division of the Other World ' and devoured the

shades of the dead, and ate up the spirits of the foes of

the god, and crushed all those who were hostile to him '. 6
9. When Christ entered Amente there was, according to

the Coptic text 181), terrible quaking, the air was shaken,
(p.
the foundations of heaven rocked, and the hours of the day
and night were thrown into confusion. When King Unas
entered the Other World the heavens dissolved, the stars

shook, the bones of the earth-gods shook with terror, and

all those who were there fled in dismay and dire confusion
before his coming. 7
10. Two of the magical names of Christ are given in the

1
Book of Gates, section iii. 2
Am-Tuat, section v.
3 4 Aat
Am-Tuat, section viii. Book of the Dead, chap, cxlix, x.
6
Ibid., chaps, xxxiii and xxxix. 6
Am-Tuat, section vii.
7
Unas text, 11. 512 ft
 INTRODUCTION Ixv

< '
Coptic text (pp. 183, 188), 'lao' and Tharkahariamath ;
for the use of magical names in Egyptian texts compare
Book of the Dead, chaps, clxii, clxiii, clxiv, and clxv, and the
Harris Magical Papyrus (p. 7). 1
11. Among the celestial powers gathered together about

the Saviour as he sat on the right hand of the Father were

the 'Twelve Virtues of the Holy Spirit' (p. 194). The
ancient Egyptians also believed that divine beings possessed
' ' '

qualities or attributes ', which in a certain way could have

independent existences. These qualities or characteristics

were called ' KAU 2 and
* '
HEMSUT V
and the earliest use of
the words with the meanings just given is found in the

Pyramid text of Unas, where it is said of the dead king,

'
The KAU of Unas are round about him, and his HEMSUT are
4
under his feet/ The Sun-god Ea possessed fourteen KAU,
that were bestowed upon him by Thoth, and a text at
Denderah 5 states that these were : 1. Intelligence ; 2. Victory ;

3. Splendour; Strength; The Power to grow; 6. Abun-

4. 5.

dance; 7. Majesty; 8. The Power to provide funerary offerings;

9. Prevision or Readiness; 10. Stability; 11. Action; 12.

Obedience; 13. The Sense of Touch ; 14. The Sense of Taste. 6
Each of these KAU assumed a form in which it could appear

1
For the facsimile see Egyptian Hieratic Papyri in the Brit. Museum,
PI. XX ff.

4
Unas, 11. 502, 503 = Teta, 1. 30.
8
Mariette, Denaerah, text, p. 220.

.ft*
IVY)
C"TT-
. > __ .
>
o
0.

4 ; 4
-i< 5 -i -^ 6

7. # ; 8-
A' A , 10. 11. v^ ; 12.
Ixvi INTRODUCTION
to men and from which it might transmit its animating
influence to them.
12. When the Lord stood on the Mount of Olives with
His disciples, He uttered the words '
Atharath Thaurath' as
words of power, and immediately the Seven Heavens were
opened The ancient Egyptians believed that every-
(p. 202).
thing could be obtained by the man who was provided with
the knowledge of the necessary '
hekau V or words of power,
and all their religious literature is full of allusions to the use
of such. In the Book of the Dead a whole chapter (xxiv)
is devoted to obtaining the words of power which a man needs
in Amenti.
13. After the death of Si6phanes, his soul went down into
the river of fire, and it seemed to it to be like a river of water

(p. 207). The Book of the Dead contains many allusions to

this lake, or river of fire, e. g. chapters xvii (1.
41 Nebseni),
cxxvi, where there is a picture ,of it, Ixiii B, 1. 3,

Ixxi, 1.
18, &c. In the Book Am-Tuat (section v) there is
/VWW\ (VWWN
a picture of the river of fire, here called Netu
and in it we see the heads of the wicked who are being boiled
therein. In the Book of Gates (section iii)
there is another

picture of the Lake of Fire, 2 or boiling water, the stench of

which is so great that the birds fly away from it whenever

they come near enough to smell it. of this lake The waters
scald the wicked when they attempt to pass through them,
or to drink of them, but the righteous pass through them

unharmed, and drink of them at pleasure. Siophanes saw

a region filled with fire (p. 207), and with this compare the
region of pits full of burning coals described in the Book of
Gates (section iv).
 INTRODUCTION Ixvii

14. In the 'Mysteries of Saint John' it is said that

a Cherub took him up on his wing of light and carried him
up into heaven (p. 242); when they arrived there the gate
was opened before them by the warders. There John saw
twelve men seated on thrones, and he was told that they were
the rulers of the worlds of light. In Egyptian mythology
the deceased was sometimes carried to heaven on the wing of
the God Thoth, and the keepers of the gates of the sky threw

open their portals without delay. The twelve men of the

Coptic text, who govern the production of the crops and the
fruits of the year, recall the gods of the seasons and the year

in the second section of the Book Am-Tuat, who provide the

gods with grain, herbs, and vegetables.
15. In the Coptic text the Father is seated above the water

which flows down and waters the earth, and He regulates the
supply with His feet (p. 243). This view is a modification of
the old Egyptian belief that the throne of Osiris was set
above the fountains of the celestial Nile, 1 which formed the
source of the Nile that flowed through Egypt. Originally
Osiriswas a water-god, a fact which is proved by a statement
of Rameses IV who says, 'Thy nature, O Osiris, is more

mysterious than that of any other god .... Indeed thou

art the Nile,and thou art mighty upon the river-banks at
the beginning of the season [of inundation]. Men and gods
live through the emanations which flow from thee/ 2 Rightly

then do we find Osiris near the gods of the seasons in the

second section of the Book Am-Tuat, for it was through
' '
the sweat of his hands that the operations of the Season-gods

produced the crops. The Egyptian Christians thought that

St. Michael prayed to God for three days and three nights

each year to induce Him to allow the Nile to rise and the
Inundation to appear.
16. The next object of mystery to John was water itself

1
See the Vignette in the Papyrus of Hunefer, Plate III.
a
Mariette, Abydos, torn, ii, plates 64, 55.
i2
kviii INTRODUCTION
(p. 244), and in answer to his question about it the Cherub
told him that water existed before the heavens and the earth

were created, and that none knew who created it except God.
The view of the Cherub represents accurately the opinion
of the Egyptians on the great antiquity of water. In the
beginning nothing existed except the great mass of water
which formed the primaeval ocean, and was called NUN l or Nu.
In this water lived the primaeval god Pautti, 2 and it was out
of this water, which was formed by the exudations of his
'
body, that Pautti raised up the heavens and the earth and
'

3
everything in them. Under the Ancient Empire it was
thought that Temu was the god who dwelt in Nun, and that
it was he who created all things out of Nun by the utterance

of words of power which voiced the ideas existing in his mind

concerning the things he wished to create. The subject was
one of difficulty to the Egyptians, and opinions about it
differed considerably, for we find the Heliopolitan priests

claiming in chapter xvii of the Book of the Dead that it

god Ra who was Nu, the great god who created

f
was their
himself '.*

17. When Adam was expelled from Paradise he wandered

about the earth seeking for food, and not being able to find

any like that which he was accustomed to eat in Paradise,

he was in great danger of starving (p. 244). He cried out
to the Lord, Who went to the Father and entreated Him
not to let die the man who had been created in the Image
of God. The Father told the Son to give His own Flesh

ODD /WWNA
A/V/WSA in Coptic novit.
,
later -Ji ,

text, hieroglyphic transliteration, and translation

8 For the hieratic

see Egyptian Hieratic Papyri in the British Museum, Plates XXV-XXVIII.

ODD A/WSAA
 INTRODUCTION Ixix

to Adam to eat, and the Lord took a little piece of flesh from
His side, and rubbed it down into small pieces. When the
Father saw these He took a portion of His own invisible
Flesh and added it to them, and out of them He made a grain

of wheat, which He sealed. He then told the Son to give

the grain to Michael, and that Michael was to give it to Adam
and teach him how to sow and reap it. This legend is
derived directly from the Egyptians, who believed that wheat
was made of the body of the primaeval god Pautti, and of
the body of Osiris, or Nepra-Osiris. In the illustrations
to the Sixth Section of the Book of Gates we see the
followers of Osiris cultivating wheat in the fields of the god,
and large wheat plants growing there. These plants are

called the 'body of Osiris' 9n^0 <n>

A\\\
^ A
lU
an(i tne blessed

who eat them eat the body of their god. In a remarkable

hymn to Osiris 1
we find a direct proof that the
Egyptians
identified Osiris with the primaeval god Pautti, and it follows
that if wheat was made of the body of Osiris it was also

made of the body of Pautti, a very ancient form of the

Earth-god. After enumerating the proofs of the greatness
and goodness of Osiris the author of the hymn says, 'Thou
art the fatherand mother of men, they have life through thy
'e " is
breath, they eat of the flesh of thy members. Pautti
2
thy name/ Thus the Coptic form of the legend about the
origin of wheat rightly makes it to be formed of the Bodies
of the Father and the Son.
18. The Cherub
told John that the sky was suspended

by faith, and that the earth was supported on four pillars

(p. 254).
The old Egyptian belief was that the sky was

1
Published by Erman, Aeg. Zeitschrtft, Bd. xxxviii, pp. 30 ff.
Ixx INTRODUCTION
'
supported on four pillars, which were called the four pillars
of the sky', 1 or the ' supports of Shu'. 2 The sky is called
' 3
place of the four pillars '.
19. The seven
stars in the north of the world (p. 257) are,

undoubtedly, the seven stars of the Great Bear, which were

4
supposed to be the dwelling-places of the soul of Typhon.
The other stars referred to may be either the Akhemu-sek ' {

'
or the
'
Akhemu-urt ', i. e. the Imperishable stars ', and the
'
Stars that never rest '.

20. In the Encomium on John the Baptist (p. 342 f.)

f
a legend is quoted from a little old manuscript' in the

Library at Jerusalem, to the effect that our Lord gave John

a boat made of gold, in which he would be able to ferry over
the river of fire to the ThirdHeaven the souls of those who
had honoured or commemorated him upon earth. Here we
have a survival of an ancient Egyptian legend which is found
in the Pyramid texts of the Vlth dynasty. The Egyptians
believed in the existence of a celestial ferryman called
<Her-f-ha-f',
5
i.e.
<
His face behind him ', or < Maa-f-ha-f \
6
Looking behind him ', because in manoeuvring his boat
'
i. e.

he had often to turn his head round and look behind him.
He had in primaeval times ferried the gods over into heaven, 7
and was in later times the recognized ferryman for all the
dead. But only the righteous dead were transported to
heaven by him, and every dead person had to be declared

'just' before heaven, and earth, and the Island [of Osiris],
before he was allowed to enter this ferry-boat. Even King

Pepi could not obtain the use of the ferry-boat until this

'

miss-
8
fj
oI 1 1 1 1
Unas, 1. 222. Plutarch, De Iside, chap. 21.

^YP*-^-
6 -* "^\ ffi*^. Unas text, 1.489.
*- Hi -<2>-Ja^s- H
' See Unas, 1. 490.
 INTRODUCTION Ixxi

assurance was given to Her-f-ha-f. 1 This ferryman appears

in the Theban Recension of the Book of the Dead, and in

a Vignette in the Papyrus of Ani (Plate XVII) he is seen

seated in a boat, with his face turned behind him. The
ninety-eighth and ninety-ninth chapters of the Book of the
Dead were written to enable the deceased to obtain a boat
wherein to sail over to the Island of Osiris, but we see from
the ninety-ninth chapter that he was obliged to recite the

magical names of every part of the boat, and those of the

wind, and the river, and the river banks, and the ground,
before it would move from its moorings. In the Coptic
legend the boat of gold takes the place of the Egyptian
ferry-boat, and John the Baptist is made to assume the
character of IJer-f-ha-f.
On p. 345 Peter is made to ask what certain lamps and
oars which he sees in the Third Heaven are used for, and
the Lord tells him that the righteous shall be ferried over the
river of fire in the boat of gold by these oars, and that the
lamps are intended to light the boat on its way through
the darkness. The number of oars is not stated, but it seems
clear that the writer of the legend had in his mind some
confused remembrance or knowledge of the Four Oars which
form the Vignette of chap, cxlviii of the Book of the Dead.
In the Papyrus of Ani (Plate XXXVI) the Four Oars are
depicted, and the name of each is given, and we learn that
each had power to row the deceased round about one of the
four quarters of heaven. By the side of each stand three
bearded gods, in mummy form, with a lily and a libation
vase on a funerary table before them. Behind each group
isan open door. The papyrus supplies no information about
the oars or the four groups of gods, and we must seek for it
elsewhere. The gods, without doubt, represent the divine
beings who are supposed to work the oars, and they must
form the crews that row a boat about the four quarters of
1
See Pepi I, text, 1. 400.
Ixxii INTRODUCTION
heaven. It is noteworthy that there are only three gods
in each group. 1 In spite of this, however, it is tolerably
certain that they are intended to represent the four Horus
gods, who in the Pyramid texts ferried the dead from earth
to heaven. 2 Originally the four gods were Horus of the
gods, Horus of the Horizon (Harmakhis), Horus of the East,
and Horus of Shesemta, but later the attributes of these
beings were usurped by Mest, Hep, Tuamutef and Qebh-
senuf, who are commonly called the Sons of Horus '. The *

mention of the oars in the Coptic text recalls a passage of

interest in the Pyramid texts. 3 In many passages the divine
ferryman and the Horus gods are adjured to bring the ferry-
boat for the king's use, but in one place ' What is in the hand
of the ferryman ', i. e. the oar, is addressed, and adjured to

ferry the king over to the Island [of Osiris]. The Coptic
text implies that if John the Baptist were engaged, or were

unwilling to ferry souls over to the Third Heaven, the

waiting souls might cry out to the oars, and they would do
it without him.

'
1
The three gods may represent only a plural of majesty '.

3
See the text of Pepi 1, 1. 261

3
Mer-en-Ra, 1. 786,
PASSAGES OF SCRIPTURE QUOTED
OR REFERRED TO
GENESIS :
Ixxiv PASSAGES OF SCRIPTURE
2 KINGS (continued)
 QUOTED OR REFERRED TO Ixxv

MALACHI :
Ixxvi PASSAGES OF SCRIPTURE
JOHN (continued) :
THE BOOK OF THE RESURRECTION OF
JESUS CHRIST, BY BARTHOLOMEW
THE APOSTLE
(Brit. Mus. MS. Oriental, No. 6804)

HBn^P*- Kdapoc git ^PHHH II neicoT OMJLHH [Link]

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11

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T rfgHTq THpoT &.TIO jutnx ^eijute e
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 2 BOOK OF THE RESURRECTION OF CHRIST
Pol. l & JUNK toti&.e jum q>eiitu>it JULW COTOJUIC Ai[n]

KOJU.q>ion Te KM we ncoov uujHpe 55 nutov

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 BY BARTHOLOMEW THE APOSTLE
Pol. 2 a

ICTHC 4fBBNi* ^tigTrnnpeTHc

-xtotope e
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(J'OJU e pOR KTR

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[ 4-n^eixjie e POR-
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 4 BOOK OF THE RESURRECTION OF CHRIST
Fol.2b

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e govit e neujT[eRo]

neRujnpe 55 jtie[piT n

crs^e TCR OTUjHpe UJHJUL

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[ivroq oTUjHpe UJHAJI

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 BY BARTHOLOMEW THE APOSTLE
Pol. 3 a

[Link] UJ*HT q*XI

weq^ it*n 55 neq

c]tioq CT
ic* xe KTR
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*q]T 55
 6 BOOK OF THE RESURRECTION OF CHRIST
Pol. 3 b

^^NJU AMI nequjHpe

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1
Compare the text of Lacau, 'Fragmentsd'ApocryphesCoptes,'
p. 45, in Memoires de VInstitut Franqais d'Archeologie Orwntale
du Caire, torn. ix. Cairo, 1904.
 BY BARTHOLOMEW THE APOSTLE
Pol. 4

jut

weT OVA>J>&]
n itT ong/ H Teq
*
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UJOJUIUT

1
Lacau's text on p. 44 ends with ju
 8 BOOK OF THE RESURRECTION OF CHRIST
4 6 TAie
Foi.
^OT ne q>eo[noc rume^ COOT ne JULWT

T it*.
TAieQ_ c^ujq (re TJUUT] -sa^ci O_HT]

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ne K&CKC* njuieo uiHTe ne
'
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ne ngirno[Rpicic]

nuieo_

ne
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ne To^n njuie JunTUjmHtt ne

nueg^ AIIITVIC nccop' nuieo^

COT ne n\^.c It

ne TO\JUHpoc' nxieo^ -XOTT CKOOT ne

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TH ne TAinT^eHT njueo^ -XOTT
-XOTTT c^igqe ne
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ne T[JUHT]

[T]O ngpTo njuieo^ &&&>&.& ne T[JUKT

ne nxi^^i 'x&.RioM'

1
The numbers were written on the margin in letters from
five to thirty thus, e, c, ,
H, &c. ;
the last visible is K^.
 BY BARTHOLOMEW THE APOSTLE
Pol. 5 a

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<

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[H]oTWT 55ju^T
2 -
i.\\^ epe iieqpo

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[epe tieTjm]o;)\oc OT^II* ^TCO ^TT
[H tieTpip n g^]ojuti\T eT -xepo 55ir

[g55 nxiA.
eT 55ju*.T ei JUH TI] ujouinfT KCJUH]

1
Lacau's text begins again on p. 45 with the word -XOOTT.
2
Page 45 ends with HOVIOT n[HTj].
C
 10 BOOK OF THE RESURRECTION OF CHRIST
Pol. 6 6 if juit
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it
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1
Lacau's text, p. 46, line 35.
 BY BARTHOLOMEW THE APOSTLE 11

[e poi -xeR~T*RR]a^q TUMI- ^vco *HOR ^[it*] Fol. e

[qiTq ne'x&.q it^c] K^I q>i\o<*eitHc xe to T*. cu>

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^"^
K
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clrre TA.^IC ucep&c^iii eipe 55
11 JLIIIT

nujo epe Tjmeo^ lyoutTe 11

T^IC K
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Y K'XOTCOT KUJO
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*

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iieT COOTTO^ e poq epe ovno
e pa/rq 55tJi^ir- eqo n RWOJT

ipe Re AJIII[TCIIOTC
 1.2 BOOK OF THE RESURRECTION OF CHRIST
Foi. e i [ev]gvjuneire git [Link] it ti
e^epov&iit
WCIOOTT THpOlT e gfcJUHIt [fc\\H\OTlfc fclHfcTT *^]
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xe ^iit^T e neTpoc [it gepjueiteir]

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JUUUOOT e jufcpifc- fc.

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n gfcpxifc,
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TOC eT oTfcfcii
3fci'pe TC WT [Link](ooTti gfc nco[ng|]

55 RROCJUOC THpq' 3fci'pe Tfc

KT fci^oo\f xuuoc ^fcipe Tfc -y^pifc ecgH[juooir
[e]T OTfc fck
3aape Tfc xifcfcT nfc HI nfc jufc.

[X^'ipe] Tfc [Link] Tfc no\ic nfc jufc 55 n COT

[T tiT fccjio]ne e po[c
 BY BARTHOLOMEW THE APOSTLE 13

Pol. 7 a

[po]
OTT e T&HHTC* <"2io [Link] ite (o T* AA**wV -xc R[T]
JULAIO eqjue num 3ape] Te MT

gen

it HIT

pcoTn IS 5 novoeitt n
oit

ne euj^icooTTK e &o\ n T^^I-X n oroein n

KT npn ig^ ex**, nn^^- I nit^ir o ne
n T^ CTO\H 55 nwK* eigAiooc wc^, ovtiaju. AA n^ CICOT
WT ^eiwTe 55 n^p^^icoc n Tjue^ c^ujq e55neei
e g^p^i e'xSS
nn&2_ THpq neq^- g_e
^TW neq^
n 11
wit^- ^ttrnr uj^ pioTH 55
CT JUUUtdwTT
TO^ WHTW K T^ eipHWH KT dJl
e fio\ giTjS n^ eia>T T oir^^' A,TOi ^q
lt^.1 dt'ltfTC nROCJUOC WT^^C ItHTK KTU>
Tt\ K^. Jtl^eHTHC OVOH KIJU. 1 T lt^niCT7Te
e n* p^it jun jutd^pidw T^ JU^^TT 55 n^peeitoc 55
TW R&.7V^gH 55 nnK n&Ago 55
TOC n itujtipe n d^djui* HT ^CTIOOTTII g& ncto
IA&. I* nujHpe i5 nnoTTe JAW neqcnoq
[eino]ti ne HT wqqi 55 ntto&e ui [n]ROcjuo[c]
novoem i5n<

written twice, but the second erased.

 14 BOOK OF THE RESURRECTION OF CHRIST
Fol. 7 b |^t*>;j|j

[T]OTC n[pcoq

~po
nicTTre [itd

Tc- iwiit^T e nu|[Hpe 55 nnovTe &.

e p^Tq gi'xjl ng;\[pxi^ nite^epOTT

e P^TOV tooT [Hc^i] geuu}o nujo n
nujo

ncep^^iw
Gpe 'scoir n^r e necHT ne

epe nujnpe

neticSp COOVTK e ko\ n Teq^res n

K CJUIOTT ^qcjtioir e
e55nHTre
sts'i nc^igq
eirpcojuie n uAdJunpoti 55
oTroeitt

c Tpe \&ATT iTpcojuie eecopei

[55Ao]q jmn ne 3vs> Hucogr 55 n^Tr^it 55

t
awcoirco^ eotH ^HTC 55 xi^pi^ jutit

ecTgHT : diTrco e T^PX 55 neicoT Te

\]*JUL 55 nujnpe JU.K TOTfti^ju. 55 n[e]

e[T OTf^J^ii' evqcjuury e pooi

~'""
ei

Lacau's text, p. 54, end of line 55.

 BY BARTHOLOMEW THE APOSTLE 15

Fol. 8 a

[Link]

epo x
[ ipo nciioq it itovTe e

epo g
neiioT ^TTIO ce

epo OI'SJUL
nn^* -se HT
new oirauti* epe necxtoT 55 neicoT aju>

ne uxuLte n ovoeiuj KIJU. O^JLIHVI

epe T^OJUI 51 nignpe it^p o;\i*ec epo

[e]pe np^ige 35 nentwC CT

[e] ko\ ttSSjue ri oiroeiuj

epui^nei e &o\ oji

CCOJJL^ e^iiou

^ KOT

w^ Tpe
poq epe Re
luogr poeic e
it iye it H^^^eAoc
poeic e poc

n]gpOT w T^ n^poirci^ jum T^ junT[epo]

 16 BOOK OF THE RESURRECTION OF CHRIST
ol. 8b

It* I eiltHT e IIKOCJULO< __________

e QJpfc.i
it
oTnpocd^fop^
>u)
citoq 55

enicuonoc
TO o> i* xe RTO o[it ne nlojop
erne 55i&oq e

em JL5Lt*ice 55jutoq

gcaioit ItTitigione it*q

TO on ne nujop- epo
ujjw neiiOT- to n&\'^Tc n WT
OTTK Oj^po UJ^HT esno nppo 55 neooT
THpoT oK n
n Tep ovcioTSI n'soesc

e &o\ gn eT JUIOO

IIctOTHp *.e ^qjuoouje ei e gp^i eiiiiHve eq

[T^\ir]e ngj^pju^ 55 neiwT 55 nTHpq*

epe T^I^JUI^XWCI^ THpc n ntgnpe n ^^^[j

OTHQ_ ncioq 55 necutOT n ovppo KT

g55 nnoXejuoc- a.q-xpo

e

eq
e Tfie neqpcoxie
 BY BARTHOLOMEW THE APOSTLE 17

Pol. 9 a

[nc]np ic neit *xoeic eqjuoouje eqigH^

epe
I Ita^^eXoc juiooiye
r* ruuutA^q1
[Rocjuoc THpq e &o\ g^It
iteTito

[fee- *vto itecep^]^iit iteTg^TumeTe e poq uj^it

[T ovei] e gpaA* e Tjmeg^ c^ujqe 51 ne- ^TIO oit

[nlecRHitH 51 neiiOT* nei &.T ujcvso e poq

[nei](A>T gi-2851 neqepoitoc
neq|H]pe 13. JUCPIT- &.TO> ^,^4 e

n
T *cp oToeitt eu^icoit THpov imvr CT
(O K&, CltHTT n&.

jut^ioc n^nocToXoc- *xe eiiy^u gi TOOT

uiy^-xe e T^e negfiHire* HT
33 nit^T KTA. neiiOT ^ it

5S nequ|Hpe it
^-it^eig^I^OAJi &.it e

COT 51 n* oToeiig THpq e

OT jL&ottott oil 5np K^ nei xcocojuie e ei e TOOTq

it X^^ir it
pcojue it ^nicTOc it
g\ipe^Roc-
eic nutej c^ajq it con aagcoit e TOOTR to]

n&. ignpe ex^^^ioc e Tfce itei [Link][oit]

xe juEnp T^Tdov e ptoute

g_ pOOT git OTTWp

neitcSp ^qTpe JUI^&JK\ &(& eqnpoc
e poi- uj^n ^it^ir e itei JUITCTH

[pioit]
 18 BOOK OF THE RESURRECTION OF CHRIST
Fol.9&ILuOH II T&&QJUL

n TCI <yoT' HT
COT AAItTTH AA n^pAAOVTe gJ

gn Tneit[^]ROCTH gn oveipni nei

<OT ^ it Te^pnne e-xn T^ne [35 nequjnpe

PIT

K*c**e\oc x
exi np^uj e jut HA cgHpe *s n^i ne negpoT AA
*
negpov H noTiioq- negpoT 33

negpov it TJUIIT

negpoT it
\^junpo negpoT n
e noTJ^x^i negpoir 35 HR^ nofie e fcoX e

xe n^i ne negpov HT^ n&. tynpe eTe neT *xoeic

THpK neco>Te i5 nRociioc THpq e &o\ gn iteT

wofce nerx^q on n^q n^i neiu>T -xe &JUOT gjuoo[c]

gj
OTU^X*. JULJUOI n^ ujHpe 15 jmepiT ^n^ n^K
[n]&. CJUOT n^ ujfcpe 55 JuepiT ne KT^ n* oviouj

e g^p^i e

itoTTe KC^\\^R gH Tne WTTO>

gi
n neRoti-xeeire

e necHT n neRovepHTe* ppo e o\ gi

[noj]e 35
 BY BARTHOLOMEW THE APOSTLE 19

Pol. 10 a

tit e o ig*] eiijegj

[n*> ujnpe n^ AiepiT

[gi*]Ti\
it* CJULOTT- rrrOK ne
KTOK ne nTfc/xpo
HTOK ne
[nei](OT- nTOK ne nujHpe
CT ov&^ qe
e neiu>T it TJUIIT

LO[OC gi-xit neepjonoc 5S Jti^pn&.piTHc

noiroeiif ^iit^ir ott e ncumip eqgjuooc KC&,

IS neq[ei]coT ^ getiigo nujo 11

juH ncep^^iit uin

juii TJjtiiTcitooTc

CT ov^Jfe XOTT ^qTe A npec

jurf

nc^igq u^uou AMI rni&rpi

we npo^[HT]HC JUK rakiKdtioc TH

POT ^irei gi ovcon ^TOTiocyf 5S ncgnpe

ju[ nnoTre ev'xco JUUULOC rxe qoT^^fe eqov
^^6 qoT^^fe H(?i nppo ncgnpe 55 nitovTe

niynpe SS nppo* jun neqeiioT K^i7^eoc

nenwS CT ov^^- nK&.g jmeg^ e
n-xoeic n TeqjunTUj^wgTH

5S npax&ie eTit&.(w) KT
neqnote w^q e ko\ AtH ne
[qigH]pe THpov gn OTreipHUH
 20 BOOK OF THE RESURRECTION OF CHRIST
Pol.

ne[oov
necjLtov THpq
HTOR ne nujioc R" necoo[v
51 moii gajUHii WTO
HTOR OK ne KT
it*. necjuov THpq gajtiH[K
H moitj gdjuHif neo[oT
neooTT _
neooir e fioA QfcJuiHlK- [neoov

2&JUHK [neooT IUVR] nppo K

KH O^JUHK* neOOTT K&.R n^^eKHTOC
neoov K&.R n^^^e^pTOc OJ&JUHK neoov
nppo qe* neoov
55 neooTT

nTHpq g^ixHK neooT K&.R nTe\ioc CT

[^^]6 OJ&JUHK neooT K^R nd^o_o 55 neoov qe

[ne]ooT K^R noToem 55jue OJMJLHK- neooir

THpq qe- neooT

THpq oj&juLHit*
neooir IT^R

[THp]q oj&juHit US np^it CT

[to ne]T ujoon g<\ 2SLCoq 55 nTHpq qe
** n-swR H itffe ituu

IlajopTT noTJuitoc H T
OTOTCOOT K^I ltT THpOTT
[e n]R(o e ^o\ n iteqojHpe THpoir
nujnpe 55 nnovre e iio\ Imo&e 55 HROCJUOC
THpq gH cipnttH qe-
 BY BARTHOLOMEW THE APOSTLE 21

Pol. 11

[gajm]Htf neoov n*R nujcoc qe*

i[eoov] W&.R neiRonojuoc (j/v) 35 neiuvr ic
c\\ tAHi\ neoov n&.R] npe[qpovo]em ic
neoov

*
dJULHtf

[neooT ti*R nnTAt]^ioc ic gajtiHit* neooT

T

ic
gdjuiHif neooT K&R np^iye
ic
neoov H*R nT\H\ eAioi ic gajuHtt* ^.vto on
nequjHpe THpov gn oveipHnn gdjunn
e np^tge 3S neitppo gdjunn ut^pe
n n^o^eXoc ei uin R^pnoc itcep^uje THpov e
nuco e &o\ n ^i'x^JLx. juin itequjHpe THpov *xe
e Te^H nee n cgopn gn oveipnnH qe

^ igojunT n gvjmnoc nTe n gn ovei-

pHnH|[qe]
IX nenoT 1 Re\eve e Tpe veine n

evge Teqcgujte- *vco nTevnov

nan JLII^H\ e Ju[n]
evga. ^qTevgpov e P^TOV 55 ne HTO e feo\ 35 neioyr

epe d^'Xdjut ^e eipe nqTOOv -SOVCOT 35 ju&ge n

UJIH evg,N gwc eceipe n T^IOV 35 xi^o^ niCTeve
n^.1 n^ cnnv n*nocTO\oc d^noR ^\y>eo'\oxt^ioc
[n]^nocTo\oc 35n in^v e emion n npcojue
-xe

[x]in nT^vsnoi e nnocuioc ov*> e Tne ovx[e]

35 nR&- ecTnTton e eiRion n

1
Lacau's text, p. 59, col. 1.
 22 BOOK OP THE RESURRECTION OF CHRIST
[Link]&Gpe OVXOJRAA JA*
51 juHHuje
irre Tne- ep[e]
e e bo\ n
e poq gn Te[cRHn]H jut neitiOT* iiepe gn]

C ^[P]5 2> Clt

[^]
epe 51 neiiOT 55it nujnpfe juK nen*i CT OT]

gn
on ^ nTooTe 55 neiu>T gK neqovepHTe epe

neqxioTc p oToeitt n^p^ npn juit noog^ nc

ujq wcon KKO>I- giowc ecnocxiei gH

CTTg;\
KTC nennST CT oT^^fe* epe gew
geitn^peenoc poc gTrjuweire e

gK T^cne n enoirp^moif eTJutoinre epo se

n weT onj THpoT ^qoTwujE n<yi nei
u> fe^ajuL n^ cynpe* Rd,it eujcse &.R
RIO Kc(OR n T&. etiTo\H e T^e Teucgijute
Sine Kg;\pe e poc- eic ic n^. ujHpe guxoq
^qojn nei gici THpoT UI^KK^ neuitofce H^K
[e o]\* it^ ujwne gcacon ntgnpe K Teqge*
giotoc UT^ n^ ujHpe (j'oiXe epoi evg^.
KCUJOOIT JUUUI^^T \\JUUA^C gri
T

Tepo ^qoircoigfc iT^i neicoT ne's&.q WT

[^V]SRH [TH]pc xe ju^poirei JUK iteTujSi
[ttev c]^ novqe ncen^groT jutn^ SATO e
n ne con TOTC
e ^ajLi SSnitTr eT xJl^s '^r
k

Lacau's text, p. 59, col. 2.

 BY BARTHOLOMEW THE APOSTLE 23

joq Pol. 12 a

neq
novqe neqROVRto qe
o y pin'\ JU.H npn gJMJLHit eT usa lie n

djuLHeiTtt e npdtOje JUL netippo ic

THpK essSS RRIO e o\ a^&ju AIM weq-

U|[Hp]

qrooT i oyxiuoc WTC

c) e pOR nppo H ndaton

nppo g^juHit* ^tpid^e npeqccoTe

T on^ gdJUHtt neiipeqTu>w w^i
n-XWR UOtO^! HIJA g&JUHIf
-- . i

9 . , . . . - . i , -. 9

grjuiitoc
neio>T jutn iiiyupt- xin eT qe-

[c]juoTr e pen neiioT ^JULHII CAAOT e poit nigHfpe qe]

CJUIOT e pon nennK T OT^^ gdjuucn* jLAApe
-xooc UJULJUL^II ose &jLiHit* xi^p *-

is written on the margin in red ink.

 24 BOOK OF THE RESURRECTION OF CHRIST
Foi. 126 OBHBhritJ
[it*] juinKire -xo[oc xe gajuHit n^p]
eewoc -sooc
neiuueeTe
KTOR ne

COOTT T it

T *cigtone juumoq urn neqcynpe

se * nujnpe 33 nnoTTe R* iteTrno^e *v e

^qosco 55 nei [Link] eq'xto juutioc -ste

CJUOT e nwoTTe ne HT *qp n*

[iTjnp^ige ^JUHCITII ovwoq IUUUUL&.I* * nujn
pe 5S nnoTTe eTVeTeepoir AAJUOI
-
*TC*> *qTOTr-xo jun n* Re

THpoT 53 nR*' ^JUHeiTK

-xe * ne^c nignpe 51 nnovTe **T it

nofce
^te n*i ne negpoT *vu> nn^T 55 np^uje ne
[n]* eiiOTXii^^H^n^p^^^^eXo
coneeosjui n* cnepjut* THpq
[pc]
 BY BARTHOLOMEW THE APOSTLE 25

e Pol. 13 a

rum Tegiff JUL noT-xaa O^JLIHH p*

iv^.viA g33 np^ige 55 neRppo ic* qe:
rlHHTR

OTeipHHH

oT H ngrjuiitoc n neine ju nttoTre

go>oT n^i ifxiKd^ioc irrfc, ewx^xt R^i jut

e Tpe Tei e neqp^^e jum neq[oir]itoq T

nigopn ne &^$&JUL netgiHp A*. nnoTTe jutn

itofie ui\i i&ucofi no^r^ioc jut n&.tt

jutn 'iaift
no^puj gHT
CMC

THpOT T ^Tp nOTTiOUJ nOTT

H ^^djui ^iroTcx>iyT it&.q THpov
JJUULOC -xe H^I^TK HTOR co

ic R*. neiritofie n&,R e

neRUjffpe ^qe\TeepOT JUJUOH

TOT IV^IR^IOC THpO

eq^co JUUULOC *xe

oToeiit gn TAiiiTepo 5 npn

K] con ioc;

E
 26 BOOK OF THE RESURRECTION OF CHRIST
Pol. 13 6

ito&e- neoov H^R ic nettppo neoov H|>R ic TITI^T]

ic neicoT wv^nr^H THpoT

Tep OTOSCOR e feo\ n^i SVXIR^IOC ii[[Link]] (?)

e gpvn e
n gHTc it oToeiuj num
eite^ O^JUHU ^TIO H Re A.^c^eoc THpov

Tep OT^COR e fco\ 35 noTTgTrjuitoc

ii
TeqeipHitH a^v e

e neqTonoc e Teq^p^H e poov

oveipHtiH gajuiHii it^i e ngyjuuioc HT

*>
nujnpe JS. nnoTTe TU>OTM e grf
UtOOTT

mgnpe
H -xwpon 55 neq
gn oirno^ n eipnitH ig&. eneg^' H eneg^ qe-
. ^e giotoq &. neicoT Rjv^q gifsn 55

[it co]ttgT
e Tpe T^cn^e n K^iRawioc

[K]ujopn eTneJ^KOR e gpvn e eie\H55

[55] nej^c- Tg^ gwioc ^.qR^eiCT^ [Link] e-sn ne
THpoT- KT ^-yp noTTiouj [55 nito]TTTe
55xiooT n

e] Tno'Ajc 55
 BY BARTHOLOMEW THE APOSTLE
Pol. 14(1

e poq otp^JTpeMte
pio

HHTll
wofee e 6o\ KT*
it
wequjHpe THpoT

JUL nujHpe
fe^peo^oxi^ioc *xe uto 11*1 e

n*nocTO\oc K ^p UJ^TT *it gn TJUHHTC

e fco\ n it^gpit pioxie wiuf ^it^

n^ iy^pe ouuuiHiye H^T e poq

fcioc*

[o\ic nce-sooc -xe JUH 5 n^i ^it ne &&>peo

npjm Tie^Xiiw 35 nROui^piTHc ncdjm

[oTo]oTe- JUH 35 n^i ^n ne neT cyoon g35 nR[u>]
n giH[paiR]Hc n^p^ioit n Tenno\ic
"""K
 28 BOOK OF THE RESURRECTION OF CHRIST
Fol.146 T^ (.)

it
T[AAtt]Tg_[HR]e iteqcH[
&OJUL giotoc AA nojHpe AA nitovT[e]

nicRonoc HT* ncnp p TH[vTwJHB|[nRocjLioc]

THpq- U5 neiteiWT neTpo[c]

cip nT(o[oir"
HJULJUI^\I

n encoToitc npoc

e nettcHp

jjioouje e epe
T^^pHT RTOOTT HJUUUl&If
e 6io>\ n. w OTW^JU
dwiujiooiye

ne TOTC
e TAieg^ c^igqe 55

ncnp n^grq n^T

e-xn 55
55 neio>T eq
55juioc igngTHR gev n^ CKHT H
CXIOT e pooT 55 necutoT w
R eq-xco 55[jmoc]

ojHpe ic juit nennSC eT

e 'XCOR- [Link] neT R
5iJuoq e
i on neT Riwjmopq gi[i5 RR]^-
oit neT juopq 5juuo[q]
 BY BARTHOLOMEW THE APOSTLE 29

Foi. 16 a

nen
ttiqe urn nmqe
CT

nu5: CT OT^^

[juLuoc -xe RUj]u)ne n OTCTT\OC n

xe noXic nut*,
gi ^Aie ene

gdJULHIt
*
^T(0 ifTOK IO)g<MtUHC TUtieplT
n^. ajnpe Tc jun luop^s OTTIOOT gi
OTcon* Ku^iycone KCi&dJLi^dwT gn
UJ^ t'IU'0
gdJULHtf
*
^T(O ilTOH
[CT] RM^iicaR e poq n>? n^Tdwiyeoeicg n gfrrq- g55
n^ JuepiT n ignpe jutn neqc^oc wovoem
equtoouje IUJUU^H UJ^KT oTrmcTeve epon
eueo gdjuiHK HTOH gioiOH n^ co)Tn
nee it

1
See Lacau's text, p. 63, line 35.
 30 BOOK OF THE RESURRECTION OF CHRIST
Foi.156 [IITOR [epe T^V^IT^H p]
it
J5[ircTH]picm H n* j[Hpe]
[Zo ut^T]e^ioc- iteRS'o.u. lu

RUXOC KTTmoT epe

on OTttot?

ovxno eqotr^^ odjutnti

t.

TUUL^ CT epe KT^^ce n iteROTepHTe it*

n^R^ iteTiio[jfee THpoT e tto\] Kcenic
(sic)

gHT ^i OTeipHn[H
niw juiepiT* TIAA^ KIAA CT

n gHT nne &.^T jmeeve me.

Giggcoit e poq- e TIC irrEfco w

n^nocTO\oc neR-

[Link] THpq jun wnHTe xe HTR

RROCJUOC d^RRdw n wiju wccoR e

cnsp
gn OTeipHitH

JUK ne]-

[npec]6v[Te]poc
 BY BARTHOLOMEW THE APOSTLE 31

e necjutoir HT* neiorr -xooq e-xn FoL

MtOtl glOlOtt ^ItOTlOUjS THpK

new jneprr n con

HT ^ueMiou H

e aa n Te [npoc^]op^* epe jo[on]

ne HT&. ncSp ic

e pooir 11*1 n P^CTC e Te^^i^iJw T HHTK i

Tdw IpH!t[H]
*
H Tp OT-X1 Ck JUt ncCOJUl^ Xlll

necw[oq]
15.
ne^c ic ntiovTe eT ong^
nujH[pe 51]

dtTu> ^7rBBH[nti07r]T n&&^i ptoute-

nttoc Teevciiw eitep[^ei] w oTTRniie w
neeponoc 5S neicoT ^qiyto'XuL 55 nec^- UOT
qe n

nei<oT ne-x^q S nequjH[pe]

ujH[pe iuui]epiT n^ &COK en[ecH]T

 32 BOOK OF THE RESURRECTION OF CHRIST
3
Foi. 166 ncioq git [Link]
TOT * nojHpe 55 T(OOVI\ T]

1C * ^qOVOHg [

ote ^Ye nerpoc n&. enicnonoc

T T^IHT KT

n OTToeiig tiuut e gpirit g

go xe *xi nitS lurm we

e e

[Link] -

JUIOOT

T [gn iteqcnip] [AI]W

ce T gn neqgp
neujc ncovpe 55 neuXoxi n igonTe er gn
TIO ^qT*,\o nTeq^ifx e gp^i e OSIOOT

pooT eq'xw 55noc -xe o> it*. ute\o

TIOR HgHT 55np p [gOTe] epe n&. ei
COT HHTW 55 neRe 55 neT* n^i ne
ncHp
e feo gw

1
Lacau's text ends with the words X,va> &qTdjmon eneq-
 BY BARTHOLOMEW THE APOSTLE 33

* ic Tovnocov ne-x^q Pol. 17 a

e TCOOTII Hnp pnue poi-

]
&0\ Oil HCT JULOOTT dA'ftlOIt OJ*. Tl^ I(OT*

neTpoc n!* corn &.n- -xe nee H OT

ecoTHT eritT^
[Link]
ncioq eq^co
g^grn nuuf
eic RCTH HOC? neon
THTTII* CIOTJIA ncwq n T&. ge
ne
ncwi TOR -xe u> neTpoc n&. jjiepiT eic

^\\XK n ICO

tgione enco\c\ neuROTi ncnHT

XOC' R^ T(OR n gHT
e Sio\ H neir^poAioc ^S nROCJUoc- &.HOR -xe

uin nw eiiOT Tniyoon IULULIHTH noToesig nuu. qe

JUUULOC nHTn co
ndJL&^R^pioc AIC\OHTHC H
*xe neTnp^n cHg^ e'xn T^ (ji*x n ovnijui n

HIJU eieipe H
neTnjueeire &.T(A> TRC
IC ^I(J^\IOIOC
[gJlOlrtC- gHHT
[Tn] gu>T THTTII 5Inp no^xc nca. fco\ JULXICDTU
K&I* n Tepe q-sooir n^i ncSp ^TTioovn n n^
[no]cTO\oc ^v^cn^e 5S necnip n
5S neqcnoq n ion T ^Te c
JLULIOOT n
CT
 34 BOOK OF THE RESURRECTION OF CHRIST

Foi. 17 6 t if
g<M&ec if

irre iffcAAe n*sr e

e juoouje* wre. if55n
c(OT55 awVio itgHRe

if it^^OAi THDOT
JT
ifT ^i^awT eiujofon
*-^ !

nROCULOC '

it
[e] gpTTK
Tepe q
[xjooir K^i ncnp

evgcoc g& TeqgiH

niynpe
ju[ nitOTTe CAIOT e poov ecoxt^c -xe neTe
JUIOTT
e poq *se ^i-xTutoc itq JJUULKTT &n. ne if Tepe

pe
e neqjue c^igq ne xtt WT
j\.qt(OK ^e itTeTitOTT e HT ^TProjucq if
g_irr[q]

^qcx>iy e &o\ *xe

TtooTit g5I npevit if ic

nujnpe 55 mtofvre]
[e]T oit^' TIOOTTII m? e-sif iteRoir

[T](O[OTTM if(?i] epe neooT it ic

55 neqes[coT]
 BY BARTHOLOMEW THE APOSTLE 35

[lie]

T* Ta^cope* n ic T^ge THO\IC [TH]p[q] 18 a

[e T]&H[HT]q ^qovcaigE n^i ciio^innc nex^q (sic)

[55] neqeiiOT* -xe [Link]^^T KTOR c3 n^ eicoT

n TOOTq 55 ivxoeic -xe ^RniCTeve e n-xoc

ntgnpe 55 nnoTTe- eic gHHTe ^^-xu>

55jmoc

"
n T^ vyr^H e n* ctojm^ a^qei n^i OTT
n^^te\oc n 'xcowpe [Link] ovju.&.nnfc. it ovig[nc]
H
gen Re jmHiye n^c5i5e\oc eTAiHp THpoT n
n noTfe exn Tev^ne ju.n gen c^ noT[qe]
e na^^e^Voc CT JUUUI^T -xe

n TuinTig^ngTHq *v* e

epe nevgp noTE ncu>ie e gpvn e poi

c^pa^i^e n T^ T^npo g55 np^n 55 neia>T uin
nujnpe jmn nnS CT OTT^^- *vco nTeirnov &.
[n]^ X^TT^H qos'c e feo\ ^55 n^ccoxi^ *covu> gi
xn TS'i'x 55 JLU3*H^ ^.qcoT\(Ai\c gn
n ujnc ^-yjuoouie n55jui^c e gp^i e Tne
neiepo n
<
2s5j[

e necHT e-xn
n gHTq nee noTROTi n eio6pe 55 JUOOT
[ne]iepo n Riogr- giocTe
T aa'tt^v e

LOC ovxefec
 36 BOOK OF THE RESURRECTION OF CHRIST
[Sic]

18&1 jioTroeiit 55 juuv&Ji\

^^ p oiroem e po'i [Link]-
i*~^

juititc*. Tpe IMOT IJuuoq aauuoouje e gjpat'i

e *i TaeoTci^. it XTUWIH
e'xit

JtlT it
gHTq H tgOJULtlT H COH AlilUCtOC

e o ^ n2tice xe to ^^ceoc n q^i uj itoirqe

xi n TCI V^IT^H eti TOROC it TJUKT^TJUOT xin

niotic[ It eno7r[p^]moit ncw^TCWTonoc K

poq
[n]ecRHiiH S neicoT &.TOi aA'n^v e neT
OTC nepotioc H xi^p^^piTHc n oToeiit epe
JUiitTCMooTC iiRjuio\(^) Tone nion jjuute gI^o
[gi] cju^p^R^oit- evp oToein Tno\ic THpc 55
T Re JUmTCnOOTTC nCTO\H n 01T(
iteepottoc 55 nn^ epe Re jLurrcitoovc HUJHH
KR^pnoc i\ oToeiuj KIJU* eTp g&j&ec e noT[^]
n iteepowoc* epe Re IAKTCWOOTTC fi^eToc it g[o]
itp(ojuie nop^f e bo\ e OSCOOT gn neTTitJ-

epoitoc- epe np&.ti 55 uutTCitooTrc

cHg^ e*xif noTTil noTiw it iteepoitoc epe Re ju[itTctio]

[O]TTC itRajrfcJieTauuu* CHR e noir^, noT^it iteeponoc-

epe oT^pnne itione 55 jue nopS e'xit

iteeponoc
55 neqirrne epe OT|O it^rt^eXoc g_[T55neTre

noT[^] it
[e] no[TTiw] iteeponoc
Hc nefcaA* 55 JUII^[^
e n[um] ne itei epowoc
 BY BARTHOLOMEW THE APOSTLE 37

ITCWOOTC Kepoitoc* ivre jutrrcito Pol. I9a

[OTC] Hg<k[<5io]c 55 Ju^eHTHc H&.I ivr ^Tov^gpT n ic

[n]ajHpe 33 nitovTe g5Z nROCJUtoc e T&e n*i *.

RIO n itei ujo ri^^^eXoc eTgruiiteTe

OVSIOR e 6o\ 53 nev-^pojuoc Hceei

uoxiooc gi -SCOOT CTPO Ttppo jmn nignpe 55n

gn TeqjunTepo* ^IOTCOUJ^ nc-s^'i 55

n&. sofic AI^TC^OI ncepoiioc 55

e 6o\ xe 5In eieig^n^oxi iouj H nec
xK it eeponoc ^q-siTU n^i JUH^&K\ e TJUHTC
n neepoiioc &q*rc&6oi e poq
HT xiocoii e gpTit e poq &> novoeiw

C^PITHC jun nujo n*w

^T^CO eTT^^Te e gpim gjS nevgo iteiovcouj
[e] gjuiooc gi oscocoq ne* ^TR(O\T juuutoi

ce\oc -xe ei JUH TI e neReiioT JUK

H|09gAAOOC gi XCOq AMI OTTT^^C

PS 1
2.
cnoc! gxiooc gi-xH nei epottoc ei AIH TI
*vu> A.I^ 55 n&. ovo'i ki
nigo nd^ceXoc ^T
[CAIOIT] e poi git ovwo^ KCJUOT KTC Tne* gn
qe-
Itte

Ktopiy epoi <xe

nuj[opn it]
38 BOOK OF THE RESURRECTION OF CHRIST
fiR
ic n]

govit e H
[R con]
e g_P** eioitcf T[enov]

ne-x^q 35
WTOR ignpe -xe
55 nnoTT T^gpR ^Rit^v e nei it
*
-xe n Tpe q-xooir n<3n ecout^c

neqttjnpe e gp^'i Tno\ic nTeTrnoir ^q

e gpTit e neqm* n Tep OTW^TT -xe e poq
itT gjS IIHI awvge e g^p^i '2s5I neTgp *v
ujcone uee n KCT JUOOTT* ^v^- neirooi

poov
wee

ee T ^.qw^T e neooir JUK HT^IO n

JJL IIHTC* eioju^c ct^p HIT eq^con
e neqHi e TI n &QJUL .T eqe ip[e 55]xioo[Tr]

^q^co 5S nfcoX n Tno?[Link]

nicTTe e n-xoeic ^ ncoeiT

*
THpc
gK ItCT [Link] '
^TTOi ^ nJUJHHUJe THpq
epjut npo S RHI eT epe n[oj]Hpe n

e[poq ^v]p ignnpe*

 BY BARTHOLOMEW THE APOSTLE 39

*
n Tep Pol. 20 a

eirronoc n
[a]p c^ujq Kgpov n govit g;\ lyHit
n eie\HJut w Tne erai g^ifiec g;\

utoq g neqTHHne- g np&tt

* ne
n eqKtioc ov^e Sn eq
e fio\ ^5 nei cawUjq Hg

c|>p&ne THpq eqTpeigpwig Hee u nei

lO\ *X MIC pcq K RC COR

Tp^ RTOI
e T&e noT^^'i jun nwoTrgS n T^ no^Vic-

[Link] ^ nc^ujq -^e ngpov ^ neiioT cu>

TAA *X iOJUOT ^.qci *wqTOTKOCT
itT JUOOTT gH np^n I neiioT

mijnpe [Link] nenttdC T OTT&&& OH qe

Jgpl Tp JU. JUHHUje ClOTJuE

[*TIIO*T]OT ^TTOTWUJT n^q vxjS. nev

[go]
e-yxio AJUU,OC C
-xe THconc LuoR
[Tc^]ftott e IUU.&, T epe ngrnepeTHC 55

[n git]Tq T&.pnniCTTe gcoii

e poq
H Tepe luuHHige -SOOTT A.
nujnpc
.[Tv]giH ^qnTOT KC&. nei

[e nxt> CT epe
Ltt gHTq H] Tep [^vit^]iP -xe e poq
 40 BOOK OP THE RESURRECTION OF CHRIST
1*13
Pol.
gfl
we* -
ic
n[ujHpe]

luge THpq- * n&jiocroXoc CAAOV e poov

5S jutriTCMOOTC uiyo upooxie n

n Tc[n]
T
enicRonoc e
e bo\ gn OTeipHttH

CJUIOT e nitovre eq-xto JULJUOC -xe n&> otoeic

ic
ne^c ^-igTt gxiOT n TOOTR n OTOCIUJ
JvI^COH
^.R^ MiwI KTReipHllH*
e TJutpIo H ^PHIW epe
T55pc3 eTRioiofie n JHTC ii^i

uimctoc ^igrnoutitte &i*spo poov

gn TeRS'ojm ^ICOROTT n n^cgnn T^
nppo ic* ^.TTge eTAAHHige evXa^ajui g53 nno
fie- ^iVpe ov&aog g35 neciioq 5S nec ic

esc ic ne^c T^^OI e iraoi

e THca n ^pHKH aaovnoq n^ HT
n OTTJUHHUje e goTK
je*\eeT K^I K Tepe q-xooir
 BY BARTHOLOMEW THE APOSTLE 41

iXifpoc I* n* ?toeic ic nej^c eqco Foi. 2ia

[o]vg_ [nevep]HV gn ^PHHH 33 neiayr j^^i

pe tt[*. ciunr] K&JIOCTO\OC neuTVoxi JJL nioti

[Link] geaov n^i H^nocTO\oc j^^ipe

n gjugt\ n. ic ne^c- ^K^COK xe CRTOTWO
noc(c) n oTpeqjmooTT ^KTOVHOC n oTxtHHiye
H no\ic gS nft&nTicjjLdw AIW Tec^p^c5ic IS nei
IOT JAK niyupe jutii iieim* T oT^^fc* ne[Tpoc]
^e ne*q K ecoju^c- e c3 n* con w peqTfco]

^51 e ran*, n ige\T 33 n*. -xoeic ic

ne^c- ^>

xco JLULIOC n&,R lo nencoit* -xe &. new -xoeic

ic
OTottgq e pon "xitf HT^K^IOK e ho\ gi
TOOTII n Tepe qT(ooT e fcoTV gn wer JUOOTT

TeqeipHitH- NTT(*>
^n^cn^e uumoq
e pott ^qfecou e gp^ cjunHire e

gi TOOTW- ^q^ooc n&it- xe

[TK] noTOfiuj HIJLI- &.noK jun n^ CIWT

CT ov^iwfe it^Y H Tep
it &.[noc]TO\o

]i CJUI^TG

ioc] xe ie H Tepe
[ fe]o\ gn ne[T AIOOTTT] 13

[gjexi JU^OH[THC ^uo K gio

In^ ..... [I'llHUIir ...... "I

[oTro]ngR e poi
 42 BOOK OF THE RESURRECTION OF CHRIST
Pol. 216 Tp dtttdtT pOK 55na.T K&IOK Uj[dt

np^x\ n* xoeic ic

xe ei T55 ite-x n* THH&e e-xn neujc

a^TCO T3w ^I*S T^OT^gC xH TUJC

^n^niCTeTe a^ii fse ^qTioorn e

ltT JUOOTT
55n poi-
juuuioi &.if ^q-xooc -xe n
THTTU n^tt e &o\ n
R\npoc it OTCOT neT
nei

gn T^ AiitTepo- it^'i n Tepe q-xooT n

<3\ euuuidtc n^nocToXoc 55 nexiTo e fto\ 55 nx*u

55 JU^OHTHC eqpuue ^qoTtoujE n^i it

55ne JUTO e &o\ n ecoxi^c

55A&OC <xe co netfxoeic n con 55np p
e T^W^CT^CIC 55 ncnp* ^\\iw niCTT -xe

TCOOTW ^qt(OK e gp^i J* neqeioiT-

ne STttjopn UT ^qovcoit^ e [poq]

[^]qoiriou|5 ott

-xe

ne
55 nutoTT e
 BY BARTHOLOMEW THE APOSTLE 43
*

P Oi * n* COtf ^WJU^C [*]pl

Pol. 22 a

[njuee]ve 55

[ [nieT^c^GiVioii xe eujcone OTTUTH

TnmcTic 5&JUAV nee n ov&\&i\e n.

ume e 6o\ out nei JUL&. e nn

IfHTK T TS \^^V p iwT (J'OJU. KHTIl

WIJU TTK& &.ITI > AJUUOOT

nnovjre] cuynm e nconc n ovon nun

e poq OT^^^eoc nc
e oiron niju. T

ovxuxope n xpiy QHT ne

e qn^c(OT55 e nconc n neT
j\ue nccoq novoeioj

n Teqpeq'xooT (v) K(5

ncnp ei 3S neT55TO
e &o\ eq'xo) 55utoc Tte ^^Ype eio

nnoVi [n pioJAie- j^^ipe negpnpe

UL n^p^^icoc on Tutep cMgqe 55 ne
^Yp e TnicTiciilp[T]v2spH''y on me gi

<x5fc
nKdiOjBBHBBp^ ^^^v eignoonc

ap e neTp[oc nno]^ n u'Xom n

TO[\]OC ^^S*^['5 w ]
*
 44 BOOK OF THE RESURRECTION OF CHRIST
Fol. 22 &

[Link] THpTIt '

It&I H Tp q[XOOV]
K^I nciip
nevovoi a^yoTrirtigT ita^q e-xl*

eVXUi JCUUOC' -XC JieKgJUOT MM TKei

pHttH Teu|wne uxuuaat ic
^JULHU
ncitp ic ne's^q n ecoxi^c
idJi e nei JLA&. ur no

xq exn T^ ^i* n^ M&.T neujc

n^ n^T oit e iieujc H^^C KT

gpTTit ^5 n^. go juli n n^(yc ivr

T^^TT e gpvit o55 n^ go jmn n^ b*\

neigc n covpe T gn neR\[ojm] [H] itigotiT[e]

HT ^TT(ORc T^ne jutn wnioTV^ 11 n

ttaog HT ^Tgiove SJumooTr e

n^ w^ir e ngjura AASI T\o^5^

nciuje KT &.TTCOI K gHTq- e

AJUUOOT KT aaaA'Tei juumoov

T^CIO* tt^ TjS ttjoine n
55 nicTOc ^TU> m* niCTeve

KTOK ne
HTOK ne n[ujH]pe- TOR ne [ne]

OTOH

gll
TR^lt^CT^Clc T
n K^ CII[HT H^n]ocTO^oc' [eiy]
 BY BARTHOLOMEW THE APOSTLE 45

poq ^qTioovn H ^it*

ei T5I n*v e Pol. 23 a

ovtoigS* n&\ ncnp nx*q

ILuoc K*R <o eio

nuoTi n puxsjte* *se juE jmdw uum T

p*w ri
gfrrq
\\xixi.\u' JUL\\ n&. eiiOT

it^ ii^tcoK *it gpTit evno^Vic H OVIOT

H oT^xie n oTtOT n ^OTH^ n CWR
jmn n* CICOT n ^^^eoc jutit neim e
T OT^&il- *X JlT HM^TOO^q HTC R^ ef

1OT CXIOT
poq ^IIOK
AJuuoq- HT nennK T OT^^ p
e poq TOT ecoui^c ^.qcoTit e &oX 55 neq
THH&e ^qqi e feo^V.
neqcnoq er
SS
OJLI
necnip H najHpe H
nuoTTe &
AJUioq H gHTq-
it
nciip ne-x&.q
THpov xe eic n^ citoq 11 novre
neTiicuxi** ^Tn KOTTC

gioT THTTII n T&. ge- eic

'

^igoon tilLum-it ig&. g.P^'1

JA n^icow tt^i n Tepe q
nciip ^q6(OK e p*i n nHT[e
KOOT eq^co ixnoc *xe EE

np aju.e\ei neTpoc HTOR jun wen CWHTT

 46 BOOK OF THE RESURRECTION OF CHRIST
itc

Pol. 23 b WJ&H TeTltC(OOV 33 nROCJUOC THpq [e gOVll]

e T* eRR\HciA. eT T^HT* ncecott oH OTT[IO]

ii n ^TT^RO nce-xi 33 nctojut^ n tiovTe

tfc>
cwoq eir T^HT wceiong^ gn oTeipH[itH]

oTJUHHige ngpov Tp ignnpe n

e gpaA* exinHTe- n^i ne
con ctid^v nTe ncSp oTrow^q e ne
OHTHC H Tepe qTtooirn e
-
n^.1 ne n'swiojue H
ic nj^c neit otoeic* grf orp^uje
oireipHUH gdjutHtt* ^.qoTioiyE
neTpoc eq^ca JUUJLOC ose U5 n^ CMHT
wd^nocToXoc TiooTTti HTeTnT^^o e
H Tenpojcj^op*. ^ OH 5Sna.T
e nenepHV TOTC jwTOT

^q -ate KTOR ne
nenenicRonoc
TO HJWR ep neTe gn^R ol?
^nocTO\oc ^e ^TTTIOOTTII e
33 ncofiTe it
Tenpoc^op^-
5S noeiR eqcoTii urn oirno

THpion n ^^Rp^Tiop* Am OTUJOTT

gntte K c^ wovqe' ^ neTpoc ^o_ e pvr[q]

e'sK TeeTPci^.' ^nwnocTO\oc

p OTR\OJJI e
 BY BARTHOLOMEW THE APOSTLE 47

Pol. 24 a

[o]vum * nevgHT ovitoq

nujHpe 5 nitovTe

neqeuoT- epe neq

>T e poq
xumotj e necitoq R ic eq

cnoq n ioiig[
e necHT e unoTHpiow

neTpoc- e CIOTAA e poi it*

eiOTe *TOJ it* CHHT *

nei ito^ HT*IO- * neiraoeic ic

ne^c Tpeit

qs'c^n it*it 5S neooT SI neqcio

necitoq it WOTTC it*'i xe it

Tepe [q]

SOOT *
AAiUtClOC *T<XI OJJl IlCtOJU.* JULH

neqcitoq R ic
*v^- COOT H neeTc*T[poc]

e]

[e]T

n
 48 BOOK OF THE RESURRECTION OF CHRIST
Pol. 24 b gjm np&{it JUL neicoT jutt nujHpe juit
T OV
[T

ItlJU eT ItJVltOTC It

git iteqjueju&pdtitoit
AAAAIH juumoq* [Link],fc,q e!

e TeRR\HCifc, ifujovnpocRVitei tta^q 35 neitcHp

ic
ne^c Tfcj CT RHT if i\\fc>pi(?)* T^J oit

jm nTHpq cg^icov e
if
Teqx^rr^H ^TIO on e T&e lo^e^iAioc
-xe Rfc,c epe IIROCJUOC THpq ifgooTT [JAW]
i ji^

ifoToit itiAi evojn gice* eqe^ it^q 5S [1

Re eT [Link] OTC [Link] CT -SHR e fco\ git ifitH-y e (?)
eqecAAOT e poq gif CAAOTT niAn 35
if Tne J5 nei Rfc.g AACK eq|

it
itpiOAt.[e
if IteT AAe AAAAOq (?)
 Plate I.

/mcvix
UtlUM

MS. OBIENTAL No. 6804. Fol. la.

 Plate II.

*h

11 &W
. . i im
ffAv n

if _ <J ^L^ r F I

^^^rfS^^
@ils^- -
^fcwa?UAU;^p^;^^^/..^f-
^jjw^i
<^.. WSTtaSZt^^^
^.*Ttr ..
y p

MS. ORIENTAL No. 6804. Fol. 16.

 Plate III.

X.' \

wKW&t^ ^W^Nflvpnrfjjtjjr
5bw wWV jWnmwi *i/##7 fpx
.-;'**.
^^"^^Aftrfrt fOi
A *^*. A-
W;
^

'^^m>'
^

5vcJ^

Fol. 2a.
MS. ORIENTAL No. 6804.
 Plate IV.

MS. ORIENTAL No. 6804. Fol. 2fc.

 Plate V.

FT T
WTKNIIJ f 1TU>Sf

M unucf v f WTT>fiwr-Mxx;;r

jyx n*n?A^f nuvynt f

MS. OBIENTAL No. 6804. Fol. 3a.

 Plate VI.

-ASlAtf-AVu

smwocraemw

MS. ORIENTAL No. 6804. Fol. Sb.

 Plate VII.

i JL

</7
wsnoc

N Y2Wf

ft

Ti."

MS. ORIENTAL No. 6804. Fol. 4 a.

 Plate IX.

JUWYP rrtif f V N

'

'7

MS. ORIENTAL No. 6804. Fol. 5 a.

 Plate X,

[Link] TIYWf

MS. ORIENTAL No. 6804. Fol. 56

 Plate XI.

MS. ORIENTAL No. 6804. Fol. 6a.

 Plate XII.

t 0yv witf W T w r $

MS. OKIENXAL No. 6804. Pol. 6i.

 Plate XIII.

7
I

K*/XTT;r7TnKAYW
--YotmntrNM

ftttf

nwgsniuwspf,

MS. ORIENTAL No. 6804. Fol. 7a.

 Plate XI V.

xKif'AiWfak
I

i..
ruW'A/w tunttrt ?KYC YCDWN f Xv

txtwre,OUA>/I ow
PT
MJ J J

MS. ORIENTAL No. 6804. Fol. 76.

 Plate X V.

MS. ORIENTAL No. 6804. Fol. 8 a.

 Plate XVL

IB^S^SWB? HI if

MS. ORIENTAL No. 6804. Fol. 86.

 Plate XVIL

MS. ORIENTAL No. 6804. Fol. 9 a.

 Plate XVI2I.

rrnxwmfta
WP&b^^^neJtiwf
^v^<WWwt/
^l?2 r

^T^^StW
^r^SSS! fwewpni
f

MS. ORIENTAL No. 6804. Fol.

 Plate XIX.

MS. ORIENTAL No. 6804. Fol. lOa.

 Plate XX.

to

*r ^r
Bftumt* tWY^^Mwhuiffc
flWYWAK. TJQ<&MW?MW*WHYT&X;
Wtt&WYW'nnwnW&lWMV

^S#RftJ
>*!'>. '

MS. ORIENTAL No. 6804. Pol. 10ft.

 Plate XXI.

MS. ORIENTAL No. 6804. Fol. 11 a.

 f YUOVT? r
nwm 'nrpPV'
cvr- xi WA^AU nx wpr

'iiwiYwwk fliimwr rrssMJ ni^O

'!^uVf^^^
x
'^*4 VJVLf P Nf n^vl ^"
% JL*JIoJL* I F O MV**

/.

MS. ORIENTAL No. 6804. Fol. 116.

 XXIII.

Ihnuuivtf'x rfto ntw^euinfT

i7 u 'X VK xtT>$uSwfaSfc
*'V/IA.
AJ RXJTPf i /^ALUTM* AJ/MJu4S^^

^isri vi>^ww^ ruvTF^w/i^y

urn HM T*wofttM& ^inafwp
iWbttt&it t&uiw*J&vnH rt**v
%
>-(yN*
*^
j
N ^CMwgiyii**
*'

MS. ORIENTAL No. 6804. Fol. 12a.

 Plate XXIV

t*

TfUffwv
I
J* -"^tFn
-- NQtiwf
->" jyiTKAm,-
^ ,"~f-jri
' -

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-^"rf *c *** '/^I

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 THE LIFE OF SAINT BARTHOLOMEW
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(BRIT. Mus. MS. ORIENTAL No. 6782. Fol. 16).
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THE DEATH OF ST. JOHN THE EVANGELIST

(BRIT. Mus. MS. ORIENTAL No. 6782. Fol. 56).

 THE EVANGELIST AND APOSTLE 55

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 Plate LI.

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rpc IOOY
N1JU TTP*TTU

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EPIPHANITJS, BISHOP or CYPRUS

(BRIT. Mus. MS. ORIENTAL No. 6782. Fol. 28a).
THE MYSTERIES OF SAINT JOHN AND THE
HOLY VIRGIN
(Brit. Mus. MS. Oriental, No. 7026)

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 60 THE MYSTERIES OF SAINT JOHN
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 Plate LIT.

pfc ST^****.

^lt!H^Li

THE MYSTERIES OF JOHN THE APOSTLE AND VIRGIN

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 AND THE HOLY VIRGIN 61

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 62 THE MYSTERIES OF SAINT JOHN
xe n Tepe nitovTe TSJUIO n
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 AND THE HOLY VIRGIN 63

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 64 THE MYSTERIES OF SAINT JOHN
cirre Ta^ic epe ge
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 AND THE HOLY VIRGIN 65

*oj n ge epe TCI c^ujq ne

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UJOVO C-SAA IIROCAAOC

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 66 THE MYSTERIES OF SAINT JOHN
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Foi. 11 a Gngocoii ^.e eipunmpe ^III^T e N^^AA- e^qei

R AAnoire K ee n oirpcoAAe eqp |
 AND THE HOLY VIRGIN 67

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 68 THE MYSTERIES OF SAINT JOHN
ovoocuj awVto UJOJU.T ju.&e n OVJULOT eqo
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nR^o^ e<s55
lyopn 55 ne neieifc

npcojue eT n^oS^E o55 neqcioju^- G o\ -xe 55

KTJW nitoTTe fceig dt^dju n T'XIR^IOCITIIH eT I

RC
 AND THE HOLY VIRGIN 69

juuxoq n ujopn we nqeieifc

puu.e ojp&.i
nxc * *xe ovoi n^i na^ asc 55
e "Vg^p^ eitenTO\H 55 nwovTe' 55n&. ^OTTIOUI
o55 nujHtt it epe n&. CCOA*^ THpq ovo&uj R" ee 55
; eT&e n^i con tiuu. eiy^pe
itqeieife gnfie n ee n
ig^qpuue nq p
KT [Link] dwq^ioujT e O7rit e T-xoe- ^qpuue H
e T&e OT 55n q^wiyf rTpcajue itqpiute ne-se
n^i -xe ^it^oirioit^ W^R e feo\ ii

nn^peeitoc eTttgpT ^cujwne ^e g55

itiju- o

n coXoJuwnnppo ^q^iti^^R^e K K \
Foi.

R
THpoir e Tpe TTT&.ITO e poq n Tutiite
H55 n^gpe THpoir jun Tjutine K H 6oT*.tiH euj^TT-
e luijioiie wce\o ^ CO\OJUICOK cg;\i COT
e T-SO 55 nni 55 nttOTTe
Pcojuie Kiut tui^qujtoive oK igwwe tiuu
e gOTrit e npne nq^toujT e T-SO uj^qoe e

eqcHo^ e T'SO e K^T^. nequjoiite nqqiTq

e neqHi eq^-eooir 55 imovTe ^.cujwne *xe n Tep
e cu>\ojui(oii
nppo AJLOTT *
Ye^eKiSwC -xeo^ n-so 55
npne n KOHI*. 55n ovoje e poov n ne con ie^Ri^c
^e nppo it Tep qujioite ^q\ox\^ 55n qge e 55
e T^^^e nequjcone* enei -XH nToq ne KT &.q-
e55 npne o55 muii|iv\^- CT epe 55 n*o_pe Foi. 14 6

e POOTT 55n eqoje e pooir K RC con

te nni 55 nc
^qnROTR ^q^uiujT e-xo
[Link] xe n-xc jun oTTitofce ne
K
K-xoe CT epe 55 n^o^pe CHO^ e poc
55 TIRIOUI^ ei'xio 55 noc xe eTruj^itcncn nttOTTe
ceit^\o 55utoit tteitt^e ne 55

poq ^q-xooir uj^ poq K HC&.I&.C ne

55noc *xe -xi

5jULOq
 70 THE MYSTERIES OF SAINT JOHN
<J3 io3c neT tt&eipe 55 nitovTe
n ctoq
Foi. 15 a IldJliHne-xfc.1 31
oit -se
ne^eipov&eiit
K^ eiovu>j e Tp RTSJUOI e nTtouj n ne
nevgpoov ujcone git
Tne irre Tjuutrpcojue

gi-xSS nR*' nexe ne^eipov&eiit

e nei HO^ H THT evoTn e goTTti e

pe riii^^eTVoc gi 'SCOOT pig^tt TC^\nnr CT-

53 ngoTtt 53 nR^Taai^T^ctJUv aj^pe it THTT
ei e 6o\ nceniqe nc* KTwg JS

TC -ayre ei
53 RR^- mg*m jmn ncoiuje JUK n
noc' eujcone 53ne TC^Xni^ jmoirre j&.pe OTTCJUIH
Foi._i56 ecn^ujT ei e 6o\ gn Tne KTe nxioir it giooT i
\

^ e-sit
nR^g eqouj itq Tpe it R^pnoc ^iy^i jmit 53
53jtoir n gioov [Link]
iteg^poTfefc^i ueT it

p gOTG gHTOT' TiegpOOIT IT^p It ItTllg It It

eiitneT p oxume it 53juoTT it gdoov uj^itT
eqci e necHT e necTepeaxJt^ itqes e-jsjuE RR^^ gn
OTTS'itoit ose nitqei eqit^igf itqp JIR^ it ^^le

it ee it 53
itegiooT it
ita>ge negpoTM^i ujcane it

Gnei XH 53ne itcep^^eiit ei e necHT Keep g53t*e

53 ITJUOT it goiov e kq>\ xe itepe 53 [Link] THpoir
git Tne it53 nnire- eic gHHTe aaoiruiiig e POR

[Link](oit^ e poR it jS junrcTHpioit THpoTT aaoTruiujfc

Foi. 16 a ne'Xiwi |
53 ne^eipov&eiit *xe n^ xc eiOTwuj e Tpe
xe oir neT TCOOTTH e gp^s g^ Tne ec^uje
Ile'Sdiq n^s *se [Link] git oirnic^c jmit
OTTTOOUJ itTe nitOTTe ne'xjvi n&.q oil *se OT neT

iteT TUiOTTit g^ nR^g eiTTOo^e it c^ujqe

e n^ *sc 53np (S'lonf e poi
 AND THE HOLY VIRGIN 71

HOVR riI R gto AAdtT&JLAOI -XC OT RT TCOOTlt

g* nqTOOTr it CTTT\^OC ne-x^q it*i -xe ne itT^q-

neT COOTII il neirg(o&* llfx^i tt^q xe
OT ne RTIOUJ it itei ovitoove it TevujH juiit

Ile-x^q w^i -xe CIOTAA iiT^TiJUOK *.

RU> JutirfcitooTrc w ^eipoTfeein ev^^ e p^Toir 5S Foi. 16 6

55 nR^T^neT^cxi^ ejuevgice e nTHpq UJ^T-XCO

JuivfciiooTc ngTTJutioc ii juiHHiie** Puj*n nujopTi
e ko\5S neqgTjmtioc eie &, TUjopn n
XCOK e bo>\ puj&if nAAeg^ CW^TT *XU)K e
e TJU civfe n OTTWOTT -XWR e
e TAie jmnrcnooTc ; Puj^w njuteg^ xilrf-
CKOOVC WOTItOTT -XWR fco\ I * TJUe AAlff CtlOOTC
e ho\ *l
-xe eie TjmlrfcitooTc n OTWOT n
TCTUJH wcep^^em THUJ e pooT on i AJuuott ;

w -x^Te (v) eTruj^n t

TCTrnpoc- Foi. i?g

iy^pe Tigopn n oiritoTr -XIOR e io\* pujMt ^^

citTe it ovitov -XWR e fco\ uj^pe iteenpioit
^ it itevcjuiH ig^ 2.P^J TJue^juurfcitooTc it OTitoir
it TCTUJH it^won 51 nnoTTe neT ^ TWUJ e pooir
ne'x&.i 55 ne^eipoT^eiit xe ly^po npn eiute Tu>it
X * TJUltTCltOOTC It OTTltOTT -X1OR &O\ UqfecOR '

e neqjui^ it
gcoTii H itqes e p*i ne-x^q n^i *xe
iteT
euj^Tc^Ani^e &o\
e-ruj^ifxtoR e
euuie -xe ^ njute^ juivfcitooTc n

gvjuttoc "XWR e ko\ ui^quj^'xe jutit n^^^eXoc 55

npH nqxiooige itq'xioR e fio\ it
TqT^ic ^IOTIOIIJ
neosd^i 55 ne^eipoT^eiit ote n^. -xc ^p^ nitoTJTe Foi. 17 &

neT ^ TU>J e npcoxie -xiit

eqgit gHTC it
TeqAjt^^T
'xiit 55juioif

Ile-x^q it^i *xe nitoTTe COOTM *xe ty^pe npuxute

 72 THE MYSTERIES OF SAINT JOHN
p oTHHp 51 jurtTnepioTpc<oc H oTHHp 55 juirf-
fcc^eooc sin neq-xno ujis. neq*xu>R e &o\ enei **.H

nnovTe ^ ju&.eiii e n-xiR&.ioc 55n*.T oirnX^cce 55-

juoq jun &OJUL ^*p e Tpe X^a^r ujume fc<x55

ntiovTe &.7V\fc. rmo&e ovuj55juo ne e nnoirre R^I

npioxie eqo n ^T wofce npu>.o.e
p noJoe R^T^ neqoTiouj ^.TTCO R^.T^
v 51 n^i^fcoXoc-
55 ne^eipov&em *se eifsno 55 npiouie e

ngice R^Tev ee T*V scofi -sooc se nT^v T* JU^^TT

Foi. is a 'snoi e ngice Ile'x^q itiwi "xe OTttj^w THq ne I

is>
poq *se neqeme ne
2s ne TenoT ^e U5
<

iteq<3'i
neT n^p noTo>j 55 nitOTTe juieqRa^q n ccoq

nwoTTe e-s^i Kd.q se n* -soeic

euj^pe nnovTe T^iAie npwjue l^q^-

e poq -se OT^IR^IOC ne H oTrpeqpnofie ne

*se ctoT T^T^JUOR nit^v CT

epe nnovTe [Link] 55 npcouie 55n^T qTa^q e
TR^\JVH n [Link] [Link] e n^^^eXoc TH-
poir nceei nce^g_ e p^TOT uj&,pe neiajT [Link]

e Tev^nr^H WTC H^^^eXoc oTioujE 2s:e

gdjuHit \

Foi. is & p wj^w nigjs.'se ei e &o\ o_n pwq se

55Toit itfci
[Link] n^c^eXoc OTO>U|I
-se Tev^-y^H itiveipe n
oTioujfe xe gdJUKti neT
e &o*X oH ptoq 55 neiiOT ItToq ne S
-se n^ sc OTeTnooJue n Hptojue
-
ne-xfc.q it^i se eg_e wpiojue juen
-si 55 noTfc. noTfc. e nju*.

eq55nujfc juuuoq u T^wooire ^.e KTOOT

 AND THE HOLY VIRGIN 73

ne

1 1 1 :xxi ita^q -xe ovit v^nr^H XULIOOT nex*q

X^T^H JULHOO^ TtlOTT
'
ClOItT ItUUL OTTlT (3$.

Hum ne nqcitoq iifx*\\' it^q -xe

e [Link] H
CIt&^ 55TOIt It^T Fol. 19 a
JU.H c^eitoiTO Kite cujume
itceit^ \\
HAT awii oir^e gice *A\&. nptojue nToq
*\

euj^qgice &.TTU>
nqHTOit CVcigcone ck it
Tepe
e it^i THpoT dapujfinp? H ite^HTe Ji
T qeipe SJUUOOIT ju.n upcoxie ne*x^
xe linp ^wtiT e poi itTA'atiio'yR e nci ne
Tpe UTiwJllOI T^ HciOTT CT Itlt^lT C
necTepeioJut^ -se pui^tt npn uj&.ujdt n\o
e pooT GIOTCOUJ e Tpe RTJUOI -s^ TIHR e T<oit
uj^ ntia^y it
TeT^VTOpc !^ ne-s^q
1
tt^i xe epe it

CIOTO it
T^IC T^IC oTit cioiT euj^q^io gK Tne
}Q[
juieepe* ^\\^ Kceit^T e poo^r ^n e Tjfee
55 npn c^igq it cioir itrtT e g^p^i
|
OTTII Foi. 196
55 [Link] WCT AJUUL&IT i^^p ce gn Tne
ituuf OTK c^ujq it CIOT gn Tne [Link]
e pooT -xe ite eitTHp jmeTRw IICT AAJUI^T e ei e

git
itevTajuioit ei JUH Tei itTe njuioT ei

it^q *xe n^ xc e T^e OT ovit CIOTT ujofte e

cioir ovit cioir euj^qnoitoiie e fco\ g55 neqjm^ it

igopn* ne*xe ne^eipov&eiit it^i ^xe ccoT55 HT^TA.-

JUOK e giofe itiju- Oirit g*> it
T^^IC git itciov
evntouiite e fioX ^55 nevjui^ it
ujopn n\Hit
55nitoTTe JUHH efcoX tyw eite^* eic gHHTe
R^R e &o\ it giofe itiju. 10 luuepiT 55 nitovTe
n^ &OOR e nRocxioc it^ -xw it lie itT^Rit^TT e poov
THpov] H TeTitoir [Link] 5Luoi e<x55 nToov it Foi. 20 a

K -xoeiT ^ige eit^nocToXoc eTcoovg^ e itevepHv ^

L
74 MYSTERIES OF JOHN AND THE VIRGIN
e pooir it we trr *m*v e poov

n iteitepHV ^ noT^ no-y^v HOR e

Tr^ eooir 55 imovTe' C\.TIO jvTT^ojeoeiuj I*

npa^tt 55 ne^c n^i e fco\ gi TOOTq neooT

n ^^^7^s,eoc jutn nenn^ T
 THE LIFE OF BISHOP PISENTIUS, BY
JOHN THE ELDER
(Brit. Mus. MS. Oriental, No. 7026)

IIRIOC :XTIH TIIO\TT:\ n IIGH

OT:X:XB H einiT GT T:\iHT aaEX ne-
CGHOIOC nemcRonoc :XTUI IKXHIXJCIII-
PITHC- n HTOOT H TCGHT GIX^IC-
TOPI^G micR HOI nnc IIGIIPGCBTTG-
POC n nesooT n ne^p nneeTe GT
OT3CAB GTG COT nHTUJOnTG HG H
EGBOT GDH4> 3H OTGIPHHH HT HHOT-
TG 330IHH.

Ugrnoeecic 55 nei UI&.

juie^n psaije ^3 negpoT Foi. 20 b

jS neit eiioT T ov^aJb neT t^opei 5S MI&, **

ne^c
necTiteioc n^i eTJueg^ K oToeiit equjeuj c^ itovqe
e ko\ K oToeiig mm
OT utonou xe negpov
TTTUJH .;. K TEltOOTTe THpOT RR^^ JUKH
n Tne ceeTT^we SAJJIOOT

ee T epe
jutooaje e OH .% ^iiopR e Tpiw RA, pioi e TAA ujcv^t e
e &o\ -se CRHHT e bo\ Jui neoov
-xiit
T^p^H nT^Rp AAOKO^OC Hn^Te
eniCRonoc *vu> gn oirjue ewuj^iicioo-y^ THpn |
Foi. 21 a

e OTiiT^q JJUUI^T it
ovnpo?jm^aw Ke
e ovwT& JUUU^T n OTCOOTW RC OT^ on H
 76 THE LIFE OF BISHOP PISENTIUS
[Link] Re OTT* OTTtT^q JUJU^T OV-
(^uiTVji e ho\ gtoc T itceigume THpov oK OVT-
*
[Link] O

IlneT oiTd^& -xe I^KCO&OC naorocToXoc couj e &o\

oit TeqeniCTO\H it R&aoAiRoii xe neT coovit iteipe
51 nneT it^itovq itqeipe juunoq ^it ovno&e n^q
eixie -xe ituui neT epe ngiepoc H
^^e e poq se ^-cooTrn n oirp(OJue
c C^OH 55 Aiirf^qTe it pojune eiTe eqgii
It
^-COOTII ^it eiTe eq 55 n&oX 55 nccoui^
n ^cooTit &.it nitoTTe neT coovti *xe ^TTCjpn 55
Foi. 216 n aa it ^jueiite uj^ TxiegJujoxiTe 55 ne
OTK 55 nei piojue it ^-juiiite eiTe eq^55
eq 55 n&o\ 55 nciojutdw it ^cooTit ^i
cooTit -se ^Tropnq e nn^p^xicoc &.qciOT55 e
evgHn* M^I ere KCTO ^n e 'SOOT e

&. neT epe n^nocToAoc uj^^e e poq ei JUH

Tei itToq jm^T^^q enei XH iteT OT^.^ THpoir nHT
e &o\ 55 neooT 55 nei [Link] T^S ojiotoq Te ee 55
new esiOT CT TMHTT ^n^ necviteioc n^i itT^ nitovTe
oiroitgq it^it e fco\ oit iteitgpoir eqo it peqpoiroeiit
55 niiocjmoc THpq eqo it
OJUOT eq'xiORp it OTOM
itum K^Tfc. neT CHO^ oI5 neT^uc^e^ioit xe itTtoTit
Foi. 22a ne neojutoTT 55 nR^- puj^u neoju-OT -xe
\

^gq oK ov
oit -se itTu>Tit ne noiroeiit 55 nRo
eqgion it iteqno\T^-^ epe nitovTe OTTIOK^ 55-
JUOOT e Sio\ R^.T^ ^eite^ - it iteT e'ipe 55 nqovcauj
juit itqitToXn K^T^ ee eT CH *se n-xoeic gnit
e gpvit e OToit itiAi eT couj e o^pe^i e poq git
qit^p noTtoui it OToit itixi eT p gpTe HTq
qit^CiOTSS e nevconcn ttqTOTfsooTr TeTitoTru)U|
&e. e euae -se eqjutocTe 55 neoov eT UJOTCIT
 Plate LIII.

J-.l

1 IJLJTF.^CG JLZI 1 _

n TAKP JUfl N Q *>GO

THE LIFE OF PISENTITJS, BY JOHN THE ELDER

(BRIT. Mus. MS. ORIENTAL No. 7026. Fol. 20 b).

 BY JOHN THE ELDER 77

[Link]> o*e nqovcouj Tpe XfcfcV

fcit e KOR e [Link]
if e eijue e
poq oH nqnoTVv^fc CT qeipe [Link]%
cu>T55 s'e 3n OT^ grnq fccujione 'xe n ovgoov

^ eqo 55 juotto;)oc 55nfcre nnoTrre Tfcg55q e

TAiivreniCRonoc nqcs'pfcgr [Link] \ g5S RTOOV
Foi. 22 &

n TceitTH IX neqcott ei uj^ poq Tpe q^jS nq-

ujiwe cqjutoouje jmn OTTCOK 5i TIICTOC [Link]

e nneT dr^fcii n ^CRHTHC* ^T(O fcirosi CAJLOT gH

T OT^fcfi*
iioov ^e -xe OTnTeTK ^nonpHcic gn itei

jtiepoc ^XTTOTioujE -xe npu>TOit juett UT

e o\ e Tpe nes pOR HTK^JUI neRUjine-
uj*.

^e Sine wpoovuj 5i
55 neRCJutov
e n^p^^e IJUUIOR eic oTJUHHige it OOT
JUiUlClOC OvitTfctt JUUUfcTT K OTROTI H
^u[ niTOig enoTwuj e TOUJC- ^XTV^ JH e
neweiiOT KTC nnoTTe juioouje HJLUU.&.II p
-^ee tt^w TKn^RTOtt ig^ POR iiRe con
JUULIOR KTII'XI |
JH neRCtAOT JH n&.T Foi. 23 a

e newHi eujume noT(oj 55

-
n(yi nneT OT^^ -xe juiootye gK
poeic e pioTK tifctynpe p no^e OTT- Unp
^^p ne nRocJU-oc CT n ngHTq e 6o\ -se
oTnpoc oTroeiig ne
-xe e piOTn it^iynpe oH tiei ^ju.e 55np
jum OTC^iute ecgooT 55np <xi [Link]

HT ngHRe eufione OTTUTHTII \fcfcT e pa>JL5te gK nei

juiepoc 5Inp fcitfc^Rfc^e [Link]
OT^.e 5Inp x-
fc'\Xfc poeic e iteT 55
gio*sq- \|nr^H *se Rfcc epe
nttovTe itfcp nqitfc njuE JULHHTU fcTOTa>UjE e
e xu>it neneiaiT '
fcirto fcvei e o\ gi TOOTq
y e TegiH eT^- eoov 55 nnoTTe e-xit n
n c^co nTfcq gwit SJJLIOOV e TOOTOT> | HToq Foi. 236

giocoq on nneT o^fcfcit n fcitfc^iopiTHc fcnfc neceit- \c (v>

 78 THE LIFE OF BISHOP PISENTIUS
eioc [Link] pfcrq
it ne npo?^HTHc>
lepejuifcc
neqcoit juu npiojue 55 ITICTOC eT utoouje
it55*Afc.q fcVTettjT evfcnoRpicic RfcTfc nujfc'xe 55
nneT oirfcfc& Rr fcqcncn n^c e 'SWOT fcqcoov
nfci
Tit it
TevgiH fcTTRTOOV ujfc pooq e Tqpi gH

n Tep OTI -xe UJ^ poq fcTciOT53 poq

gn nujfc'se 55 nneT [Link] iepexiifc.c
OTito^ n.
c^p^gr jmn cryTtoio&c fcirgAiooc S5
55 neqjuifc. n ujione n OTROTI eir 2t(o
<
55juoc ^e
n^iRfcioit [Link] ne fc^co npenei fcii ne
ngcofi Tp e
Foi.24a njutoiTTe
|pirit
e nneT OTTfcfc&
ig^qTeqcTto eqxie-
A^ (&) \HTfc fcirio
eqiy\H\ H Tepe qoirco 2le 55 nenpo-

e npo fcqfcp^eicee G nenpoqmTHc

fcTgjmooc e pfci oit 55n oTrjutoifTe e gpvttJ
\oinoit IX.q'seR nenpo^HTHc e bo>\ THpq fcq-
Rfc pcoq eite fc
povge irfcp tycone efcTR03\^ e npo
fcqpovto Kfcir xe CJUIOTT e poi
gn ovno^ n UJOTTUJT
jLt-t-toc *se eTeTnei e nei JUL& eic fc

t itfcTT neosfcT xe fcitei -SIM u ujwpn 55n

e xioTTe e gpvn e poR ujfctiT ROTIO eRjme\HTfc *
fcqpume IXqgsoTre e gpim ^55 neqgHT
itfcTT se
fci^-
H OTTMO^ it oce 55 nooT fc-yco
Foi. 24 & ngice THpo-y itT fcifcfcT
gH neT |OTeiT> ^IIT fcq-se
|

XH (c) Hfci -^e it^i neT oirfcfcii eqnHT e io\ 55 neoov CT

it
itptojuie* ItTfcq 5iRfc^ !Xe e nqgHT -se

13
epe neT OTfcfci eneieTxiei e neooT
itfcAtepfcTe "se
55 nitoiTTe juifc-yfcfcq eujose 55jutoit CiOT55 e

e iteRiiTO\H (^(OUJT e ^-i xioi itc^ itfc itfci nco-

 BY JOHN THE ELDER 79

t|>oc gtotoq G negoov n*vv\oc *xi UJK^K e &o\ eq<xu>

juuuoc -xe R^I u*p Tiuvujawgojui gjS n&i eitoveuj
i coco it 51 neiumaw it ju>ne e &o\ git Tne a^io xe
JUUU^T it OVRIOT e &o\ giTH nitovTe OTHI
it a^T AAOviti* it (yi-x it ui*. etteg^ git 5S RHTC ;

Oit e TCI ito^ it

ujnnpe itT ^.ciifione e &o\ gi
q e ^ eqo iLuoito^oc eqecT^^e git Foi. 25a

Tqpi Hn^T eqp enicnonoc ^qigioite e nqcn\Hit

itOTTcoTT g5I nujoJtiitT U
nuj*w 53 nfia>X e ioA 35
ne qTJsJue XJV^T ^.e git itecitmr se equjioite' ite
^qsooc c^^p it^-T ne'se UJ\H\ scoi KT^COR e ee
iteeTe it ^nA>
jv^p^g-zvAjf itT^^SS nujiite- 5S
coit T g5S Tumd^ eT 5uuji^Tr p ttj^it n^c ^ ee

itT ^q*2s:e n^i xe eqoTtouj TAA Tpe \^^T euute

equjume gp\ioc p ov* xe ujiite

uj^it git oir^-
-xe e Tfie OTT ^V nei neT OTA.^ -se n^i
g53 irauxo-tAe it icofe
njuLdwK^pioc qn^ge
e n^tc eq-sa) Hxioc it^q "se eRJuteeTre -se itT ^ip
!X\\^ -xe
eueoTcoitg^ e 6o\ it

gcocoq Tu> ILutoc

*

cieipe it
THpoT e TI neTA.r'rteXioit xe eieiycone it^q
it Riita>itoc* Tepe nneT oT^^fe !^e ^ii*. necTit- Foi.
it |
256
eioc p OTg&^OJUl^s.c equjcoite Sine necitfrff ujiite *5
^
itcioq eqjueire *se eq giuE nfcHfi ^Tig^'xe Hit
itevepHT -se ^ necTiteioc UJHX& U>CR xi^pit UJiite
itcwq -xe xieajxu itT ^qujioite gi TegiH H
HT^ ngice el&Koq line qeuj Tu>o-yit
H OTcoit e nqoTHHfe equjiite itccaq it Tepe
tTe nitoTTe

iieujTiHpe itTe nitoTTe itegpo !^e THpoir

eqtROTR eqigioite itepe tteT OT^ ^i^Rcouei e poq
negpoT KT^ ncott KOR uj^ poq it Tepe ncoit
 80 THE LIFE OF BISHOP PISENTIUS
*.e BCOK iges. poq eqge e npo it TROVI H pi eTq it

gHTc eqoirHHw % g OTeiTK^spi^ 1 !^ liTe nttoTTe-

it
Tep qceR [Link] xe 55 npo [Link] e gpirit
[Link]. nRevlUOIl It ItecitHV *S CJUOTT pot 5S R-
Fol. 26a

equine neqigitte [Link] i?^p e

nitoTTC ec\co>\q gK nequj^^e it
Tepe
neon !\e p o-rno^ it RWOTT eq^o^ e p^Tq eqjuoiTTe
e gpirn -se CJUOTT e poi ^ ne npo^HTHC TIOOTTII
xe eqn^^n^^topei n^q ^ ^n^ necTiteiroc ^jut^g-
Tjuuuoq eq'xai JAJULOC. ose n ^n^Ka^K e fco\ ^n
uj^n ^co\c\ n Re ROTTI*
Ilcon *xe gcaioq n Tep q TAA p OTW n^q ^q^ neq- 1

OTOI e OTn it cooTTn js.'sit xiHiteire [Link] oj3\ioc

^qge ^e e nneT oTra^ cn^T eTojuooc ^nis. necirn-
eioc juteit nqnROTRj- nneT oT^^fc Scoooq oji\s^c
nqgjutooc $& ojHq equine 51 nqujme* H Tepe
ncoit -^e WR e go^n ^q-xi CXIOTT it TOOTOT S5
necit^ir p^Tq Sine qeig^caiyT xe e gpTit gS
[Link]

Foi.2fl& ngp 55 nenpo^HTHc- OH\I^C*| G T&e K^RTIW it

oiroeiit eT fco7rioT g5i neqgp it ee it
[Link]. neT
cng^ ^e TOTC it^iR^ioc ceitevp
itee 55 npn git Tjutiffepo 5i neTreiWT
necTiteioc &.q*vRe\nev^Tes e gpTit e ncoit
it^.q *se JUIH TUTO^H it itecitnir TC T^x.I e

Tpe R neROToi e goTit ev-xit JLIOTJUI^ ^pe\ ite

oirivp^wit ne Devi RH^eujia>R e gpvit e -xcoq evsit
TpeTJutHiteire xixiou ite\q evqoTcoaji H^i neon -se
RIO itexi &o\ nev eicoT [Link] itofce itT evitocii gip5I
e

npo eic OTMO^ it RCOOTT ^TiogjA ^uuieeire ose g^pHT

eRajtoite S5ne ReujTWOTit e T&e nevi Jvs^ lies. OTTOI

e goTit ear55 neRujine *.

nenpoc^HTHc OTTIOOJ^ ^e
nT(ouj 5S nnoTTe ne nes.s [Link] eqSinujes 55
 BY JOHN THE ELDER 81

T&e nqnpa^ic CT n^nioov Sine

nnovTe gpvpioq 5Suioq> n Tepe
| qe
naa 2le Foi. 21 a

n^i nenpoq>HTHc ^q^n^^iopei > it Tepe q*.na^(o-

pei * &. neon uj^'xe jun aoia* necvneioc e ov e
Turn ne nei con- n p&rqco Gpe Ti no^ n
Kuyre e poq n TCI ge ndtxie 55 nei n^T
eoiron n TCI ge eneg^ eqo n pilp&cg eqjuteg^ n
nun. ^Tto ^-xci> xtttoc H&.H u^ con fxe
KT ^iaju.^gre n neq^i-x aa^ nei e poov
11 &QJUL ufione oil nx CIOAA.&. ^\\'\o eio n &T

V^JUITOX*. ndwx&e ^.lev^p^ne n ee n ova^ e

gn OTJU.^ n cu> eiujdwH-xooc -se n* nei

TOOT ne Sine in^ir e ovon eneg^ gn Tn en^p^i^
eqeine ILnoq ^uxo Sine IK^T e ovon eneg^ eqpHT
itqco nee }u[ n^i ne^&q JUL neon *2te
eindw*xe nu^o^peo e nei uja/xe gn
d/zroj n^ naw^Xn ko\ ^n- ^qOT(oujE
uj^'se e
neon -xe JUH (?) ^pa. junncdv ovoeiuj HTC T^n^^RH Foi. 27 b
|

T^gpi n ^-n^^o^nq e &o\ a^n e T&e oir ^H^OOC n

TCI ge eRcioTS *wn e gjpa^^HA n^c^e\oc eq-
ujdw'se jun nneT oT&.aii ^cofeiT- eq-xco Itnoc *se
njuiTCTHpion 35 nppo n^nov gpnq neg^HTe xe
II nnovTe n^noT ongov e 6o\ &.

neooir CT UJOTCIT n npu>ju.e

e poi gn oTJtie ^e mm ne nei pcoxie [Link]
JUUUOK ^n *qoviouj5 n(yi Ilxieg^ [Link]-
[Link] n ^nocToXoc ^n^. necTneioc ne-x^q 5S
neon 'se it Tepe i&um ovn gi TOOT THTTII ote
neon eT gn eeneeTe n
neqigine aan^v G n&. cco.x eqo n
a^iosooc *se .txnnoTe nTe o
gn Te gin n^ cnXnn OTn ^qno-sT e niyione
S nn^ir HT ^iA.n^^iopei n^i gi TOOT Tnvrn &.TIO FOI. 28 a
|

55 nei n^T e pwuie uj^nT enei oj^. poi n Tepe ne (^)

 82 THE LIFE OF BISHOP PISENTIUS
55juoi
e Tp
it
Tepe qit^v xe G T* juitra^ceeitHc JULYL
wT puijue- ^qTnwooTr ov*. it iteT

poi avq^^pi^e 51 nT^\^o i n^ ctoju

o [Link] n^K "xe enes ^H nei Poxi*.e n^i n
CJULOTT e $IQ\
gi TOOTq n^i ne gnXi^c neeec-
&TTTHC II* RTOOTT 5S RR^pJUlH
A^jut^ue juujLoq gn OTg^pJU^, n RW^T xiR
e gp*i e Tne ^concn JUULIOK n^ con 51
Foi. 286 5Inp oTew^ ruuTCTHpion e foo*X e \[Link] it
|

nc iy^ negpoT 55 n^ ^Slniyitte -se nne R^TTRH 5i-

JUOI %
Hea n Tepe qcoTJUov n^i ncow ^TMO^ K
-xe

paoye ujcone n^q AJtn ovco\c\ iwTo) Iln qoireH^

e fio\ e \^^ir n pcojme uj^ negooT
53 ju^i itOTTe Irre TRO\IC 5S ui^i
^c K&T ^JL.^wgTe 5S neT juiniij^ najue n TAJIIIT-
eniCHonoc "se ev jt&.'xiTq 53 nn^Tpi^p^Hc CT oTT^dJ^
djuid^noc n^p^ienicRonoc e Tp qx P"I

53*Aoq n enicnonoc*

JUtepiTq-
poq H iiqneT OTT^^J& 5juu.&Te &.\\^ uj^Tn^T e
Foi. 29 a nnoTTe R^T^. TcS'iitii^T 53 noT&. noTiw R^T^. nec-
|

n ^i JUOT CT eqoT(i>uj eTqcottg e &o\ e pooT n

eiyse [Link] CIOTAA G ne^p^qm K itiqe
cew^TOTitoex^TR e fco\ R^T^ neTeujuje-
e T^e newsoeic
it eitoT t enicRonoc ^naw necTiteioc ne KTd, nitoTTe
oToitg e &Q\ gn iteitR^ipoc eqo it it^jTe e neitTouj
53juuvTe dwit ^\\a. e Te^^P^ THpc it
nej^pjc-
wopeo^o^oc ajutoir e gpTn G nigopn if
 BY JOHN THE ELDER 83

t T^eitHcic tTtn^v -xe

e nnoTrre it [Link] it
ge
juen Ilnis/rpi^p^Hc u Tepe
enujdt'xe it HC&.V necnos' it ujnpe
e T&e necjuov HT &.IC&AR CJUOT e poq
e poq ne*x&.c n&.q xe eic I neKcott wo^c FOI. 29 &

e pen e T^e necjuov KT ^\c^\u CJUOTT e pon n gHTq HH

T nCRIlOT TL. TettOT (T
p^l TlOOTTIt 11^ fc(OR e O
e TJU-econo-xajmi* uj^ '\&.&*.ii n^ con itc
11
Tcvpi^
OTTCOO^ tilLuLdwq ui^uTt n^wiiT n TOpcH 5S neRcon
RTOq &0\ JUUL10R' JUtHROTe WT^ p *T Ujlipe 55-
XIIOTK 51 necmwv it
OTOJDOTT n OTU>T gi oTcon
on d^iCdw^R ocxiii e TOOTq ^.qei e
e TegiH ne-x^q e IWR e gp^i
ROTR we ^ npn gaiTn e poq
K oirioite &.qHROTR ^qncowpe n
ojN. Tq^ne
oH TeirujH CT JUUH^T ^vu> ^qn^T T-
1*211
nR^g^ epe Tec^ne

GirnHT e necHT guoioc nsc ^FOI. so a

egp^i ^vto ^qoTOing^ e poq
-sioc ne
gji TTUJH T JUUUI^T ^qujd/xe tfjuuud^q u Tepe
qftu)R !Xe on e g^p^J e [Link]'xajLi.i^ K TCTpi^
^ nnoTTe oit ty^'se ujuum^q K TCTUJH e qi ei^TR
e gjp^i n^ MdwT gn neR^X eit^inei jmK KoiTVe 11

gjMtoirca&iy eTqco^e e gp^i e-xii necoov xin

H fidjuine eir xiice n geit^Treiit ^veiem K Rpjutec
KCOTCIOTT
Ue-xe nnoTTe -^e n^q on gw oTgopojm^ it

e dtttOR ne nnoTTe it IC^R ilnp p gpTe-

it^^i^i ni* juieg RR^ it^ p -xc e g^p^i e -xtoq it

Tep qcAiOT ^e On e poq g55 nnoTrfe juit ngj\T

jutit it&d^[Link] [Link] TEnoove
it

-^e on nJuLu^q xe ROTR e gp^i e neRHi

 84 THE LIFE OF BISHOP PISENTIUS
Foi. 306
5rr*|ujoiTie
itUuuMi' IXqROTq 21e K-xe i^tuoft AAW
^J
Teqcgi-ute criTe ?Vj* jmn ojpa3ii\ jum itevujHpe
T&noove ri Tep qnco ^e e neiepo xe
55juoq npoc ituj*xe H T**enHc[ic] CT

ne-x^q -xe evTrpcojue Toojutlff e poq

n Tepe groove ^e ujcone

e nKp&n ; Ile's^q ttivq -xe e
^ p^it n^i 'xe OTT ujnnpe ne
H^q *se R^^T e fco\ xe ^ noToesn ei e
e's^q it^q ^se n ^IUWK*^K e fco\ ^w iln
poi ^T(O nes^q w^q *se nix
TR (s*c)
ne-s^q it^q -xe i^Hoofe ne n^ p^n
|

Foi. 31 a Ile'x&.q n^q ^xe Htte TxioTTTe e pOR xe

^\\*w niH\ neT n^ujcone H^R n pivit xe
JULKnwoiTTe ^TOO it ^irn^'xoc jum itpwjme
xe e nnoiyxR Si njmepoc n i*wRto&
neqjutepoc ^V(o Ile-x^q xe jvittis,Tr e nwoTrre n go
gi go
evcovxaa ns'i T^ V^TT^H ^ npn *^e cy^ e
-xioq n Tep qcoTq H^i neine 55
US n* Juep**T ujuje e potf

juuuoq *qei e neeHT e RROC-

neqn\*cju* e T^e nT*go e
noTx*i n TeirvJ/ir^H noco jm*\Xon nq-
*n n itqneT OT**I nqcXcwXoir gn
55np Tpe 7V**v ^e OTTK npiojue p
Foi. 3i b *nicTOc e nei uj* xe <

j
n*i T jvi-xooq e

q5 oT**ii *n* neceiteioc nenicRonoc gcoc

e H\i*c neeeciTTHc* xe
CTCHO_ <XIOR e o e
TCOJUL 55 C^HT H H*niCTOc 55 nes *iion -xe
e novoem 55 neTr***t*e\ion 55
on *xe 55np igione eTeTiLuoouje jum it*nscToc*
 BY JOHN THE ELDER 85

on xe juivre IlaaiiCTOc oTrgp&oAoc n OTIOT

nen-xc -xe gtocaq Ctario nennoirre *.vto Ilen-xc
*v(o nenclip wig ho\ oK neva^<*e\ion CT OTT^&A
gn TqTMipo n noiTTe e T&e npuxne HT *qn neq-
ujHpe ujfc. poq eovn ovnnls. 55nonnpoc njuuu*.q
^55 nTpeq'xwe neqeioiT xe ^ oTHHp n OToeiuj
ic Foi. 32 a

^
|

XIH KT^ n&i T^pq ne-x^q ^e se sin Tqjuirf-

KOTI ^TTCO <\ wcon ujewno's e TUAOOTT

e pon $. iteT

o^povi ic ^
u> MIJUI 5i neT nic
nestoT H nujHpe UJHJUL oce
e T^ juiff ^T n^T
55 noitHpoti n TeTKOT ^qito'xq e 6o\ 11
iTK ee HT^ neqeiioT nicTeve 3p^.i ^e OK
gn T^OJUI n TRIC^C fc/rcgume ^ necoToi e poq epe
necnoq Oj\ poc 55 juttrfcnooirc H pojune T^I
55ne X^^ir eig^SS^ojui e T ^

e nTon 55 neqgprre ^T(o KTeTritoir * necnoq

equjoiro |

(-)^- \uj ^-xt- tuuuudiC eqosco 55x&oc -xe Tovnic^c Foi 32 6

TnT^cK^ojuie &WHoji oTeipHitH IXqujA.'xe on JUK

55 Jut^eHTHc -xe eujwne OTUTHTH nic^c JULJLI^T n
^nuj^T it oirfcTVfiiXe n UJ^T^JUI TeTit^.'xooc 55 nei
TOOTT -xe n to 10 lie e 6o\ o55 nei jm^ e n*i ^Tto nq
ncototie nTe T55 X^^T p &T (joju. MHTII* ^TO> on
xe TeTn^.*)Cooc n ^ntoge e nwpR HTC Ttos'e oH
nccu>T55 HHTII iwT'xooc ^.e on G
HToq nneT ov^a^ ^n^ neceneioc -xe
&.c ui tone
eqjmoone n ne-
55 neoToeiig eqo niuyyi
COOT JA neqeitOT iw nnoTTe cvam n nqfe^X- ^q-
nwT evcTrXTVoc n Rtoojf OJOH juuuoq nevn
i\e lynpe ^e UJHJU juooue uuuui^q ne
 86 THE LIFE OF BISHOP PISENTIUS
n ntgnpe UJHJUL T juoone
Fol. 33 a e neCTTT\\OC n RtogT H TJULJLtOH
gl |

e 55ne nn&.TT &o\ e p^i e

^qiouj e
55JUOC xe nnoVTe ^.novion n n&^\ n nei
JHJU. nceit^-y e necTirXAoc it
Rcagr Hee to

e poq v a^<*> ^ nnoTTe C(OT5S e

n^i wev&aJV ^Tti^T e poq
ca tt^
uiep^Te xe Sintf^ir KTJV nwoTTe CIOTTI 55
-sill Tqjutiif ROTI

e Sio\ n OTCTT\\OC K ucagr e 6oA ^55 nfc^Toc

IlecTiteioc <^e KT&. nitoiTTe ei igaw poq

eqcoiTn jutxioq nee K C*JUOTTH\ H

^^q R&.T^ netepHT e npne AA
ee KT^q'xooc n^i nojepov^riv\THc
ojt neqoTTHH&
5S neqp^tt-
Fol. 336 e &0\ gP^I ^ n-XC ^.TCO
WJTOq ^qCCOTAA pOOT
Lu^ir e 6o\ oji

enqxinTJUirfpe
W^T HeT n OTCOM 'xe on ojS HTOOTT
n TcenTH equjwne ejui^Te- e &. nqcwju^. ^Me
51 ncocR 55 nujcone- I\,qeneie7rjuiei n oTrgpoir
n TIT fc.q'xooc 55 nneT oT^^fe ^new necvn-
eioc e ^ eqo 55 jutono^oc 55ne oiroeiig T55-
55n^T eqp ellicKonoc
n TT 55 nei ge e poq
nneT OT^^ii &.n^ necTrneioc se n^nTioc nnoiTTe
55 nooir ne*s neRpooTuj e n^
ne*s^q ncyi nenpo^HTHc -se n
e RIJUI ujfc. eneo^-
IlneT OTT^^ -xe gtocoq ^n^ necirneioc evq'si 55
Fol. 34 a neqRe\io\ e eqnajmogq 55 \
JUIOOT ne nR^ipoc
q^ c^p 55 njuoTFg 55 njutoT^(<r) 55 njutoov ne nq-
juoouje -xe itc^i nneT ov^di jvn^ necirneioc eqwuj
 BY JOHN THE ELDER 87

e itfsc xe nnovre 33np KCO ngHT 51 nei con

\\^ euj(one nenoviouj ne
luxx* eq\vnH n-xc
linp \
n Tepe
e &o\ e <
xH
nTHHne e jme JUOOTT a
uj(one- e * nnovTe <sJ3. nigine
Tepojmne CT luLii^ir ^.qg'wujf -^e K^i ^n
eioc ^XqitawV eTiio^ UT^Tgj5 IUAOOT
eqnoc^
UI TCI ito^ K cynnpe HTC nuo-yTe e
e Tpe [Link]^ui\pioi- ^n^. necTiteioc ^WR e
IUAOOT itqcR nrfif e nei\po &> ruutOT ti
eioove con ^ltT e nx&&.
[Link] K&T&. ee KT
gt TqT^npo eqp JtiiiTpe n^it
Tq (S'e ^qTiw^q 3ut neon ne-xa^q n^,q -se
|
Foi. 34 &

&. nnoTTe xen neR^iTHJU^ e fco\ ne nT^qTnnoo-y

5S n^piCTon n ^^niHX nq^ioiyT HTq
se nToq on ne [Link] nT^tf n^R 5S nooir
neqoT(ouj enei -^H 3Sn eqR^^R e \irnH oil ne
nT^R^iTei AJuuioq n TOOTq !X\Heoc RA.\COC ^.q-
xooc n<yi ne npo^HTHc -se nc ojftn e govn e OTon
e TU>UJ e o^p^i e poq gn oTJue CX/zrco qn^-
e neirconcn nqTOVxoov nxc n^o^peo^ e
OTon CT jute
iiuioq*
H Tepe nujHpe 5S niH\ TOioirn e^tl* AJKOTCHC-
c\pcou ne's^T n*q -xe OTT ne n^i n~Ta.R&.*q
nR^ n RHJLie enojutooc
&.RiiTn e ojpaa ojOE
e o^p^i e-xn n
ne^^\Rion a^^q ^TIO enoveAt. oeiR-
eircei TenoT JUL^ n*n n
genoeiR jmn gend^q \
Foi. 85 a

eujcone juuuton Tnn*,gi (one e pa>Tn *

n^i TcvnA^to^H THpc e oj cone e poov
JUKOTCHC d.q'xiuiR^R e fco\ e o^p^i e n-xc
SJULIOC -xe n^xc
ein^ge e ^qTion SS nei \*oc e Tpe
TOTTOixi* e ^ Re ROTI ne ncegi (one e poi- ^T(O
ne*xe 11-xe XJL JUKOTCHC ve dwic(OTju[ e neRJ&H n
 88 THE LIFE OF BISHOP PISENTIUS

nujHpe 55 THH\ nT^va^q e govn e pumt gum

e TOOTOV n mgnpe 55 niH\ en^wo juuuoc xe
THTTII n pauiTe' nTeTnoveJU &.*q> OT'xe
a^n ne ovxe ujojmirr ^it ov^e XJLHT n gpov
ne UJ^ 2.P^ ! ^'y^OT n gOOT TTtl^OTriOJUt
ko\ n neTK(3'Euj^ ^^w jv^ioo
i e n
nnpe gn e&.^cc^ n ^[Link] clt^v^r
(^e lo itajuie^^Te * nconcn
eqenp^ei
Foi. 35 & neT cHg^- JUIIOTCHC \
Aieit ntioxioeeTHc n
p irrevnov HT ^qeneiR^\ei 55 ITXC e T&e
^Xqeipe R^T^ neqoTOiiUj v nnoIIoeeTHc
11 T^[Link] n fcppe j^n^ necviieioc
HT ^qcncn n'sc e Tfce neon 55 JLIOHO^OC 55n eq-
e
ee T CH^ gn itevr^juoc -se epe n-sc
e &o\ n iteRMTHJU^ THoT cuyr55 -xe on e
R ito^ n ujnnpe T ^cujcone e o gi TOOTq
nneT OTT^^ ^nd*. necirneioc eqo 55 xjioito^oc
55niwT qp enicRonoc ^qfcoiR xe on n ovgpov e'xn
TUju>(OT T epe necnHTT ce JUOOTT n gHTc *se eq-
neqRe\oi\ 55 [Link] n Tepe qfccoR -xe on
TigcoioTe [Link] nco&uj 55 nnoirg^ jun T^Hce 55n
qqiTOT Hjuuu^q n Tepq^* xe pJvTq e'sn
e
Foi. 36 a Tujtourre jvqi\H\ e QJpfcJ e n^sc RJVT^ j neeoc n
P^ necnmr nsc HTOR CT cooTn -se
*vio Ile^^q *2s:e

jutnty^ojut [Link] e Tp^ RTOI n RC con e gpirn e

TgeneeTe e osi 55
nnoTg eReoTegc&.gne &e. 55 nei
JUOOT nqei e ojpaa wj^> poi nT^^n ee 55
n&. Re\co\ 55 [Link] -se RJS.C ein^
55 nceene it H*O_OOT KTOR i7^p ^ROTregc^gne
neTpoc -se jutoouje e gp^i e-x55
n Tepe q-scoR 2^e e 6o\ 55 neu|\H\ &>

nxiooT jiiooige* e n-sxce uj^nT qei e p*n pioc

 BY JOHN THE ELDER 89

Tigu>Te HqAie neqReio JULOOV

nex*q 55 ITJUOOT -xe ivxc JICT ovegc^gne

RTOK e necHT neRju^*
Ti ^e Gpe njutooT ceR e necHT ^vtgcoc eq-
juooite 55 neqjoge n ecoov g55 nujonTe neqovoi ^ Foi. 366

ep n Traoipo 11 TU|a)Te ^qeecopei 55 mmoov eq- p

R(OT eqH(OTe(v) gn TigcoTe UJ^HT qfeioR e necHT
e neqxtdk. Giii&Ttrnoiu* e WIIA c3
necTiteioc* &.\Heioc RTKTU>H e
ne HT^q Tpe e^TVA^c^. no>p nei
w
iiujiipt- 55 niH\ xioouie ^p^i n HTC
e ^ njuooir ujcone n^T it co&f 55
TIM nc^, OTK^JU. &.Tto nc^ fcoT 55
jutooir ne
n geitoe
HTOR
n Tne- ^c-scou e
T otio 55ttoc -se nToq ne itT^qJ'xooc ^T- Foi. 37 a

ujcone &.TIO KToq He

^Kujcone H eecapiROc nee n wenpo^HTHc
nnoepoc nee w IWOIOCTO\OC* d^Rigcane K OIROMO-
juoc 55 nicTOc e T HM &.R55nuj&. n TRR\HCI^ K
nnoTre T^MJOTTH eTjuKHaje 55
nee 55 nvrXoc ^TTOJ neR-
jn TeRcoc^i^. n TRIC^-C n opeo^o^oc
RdiR e &o\ gn neR\ococ nee n OTT-
e &o\ gn THCOC^I^*> nee n OTTC&.\-
IleT U^UJTXIOH R^T^ niuinuj^ u>

eT OTT^^ ujdwReuue c<*p e neenn &en

oviyione* Htuaj^'xe jun it KOCJLUUOU gn
jutn genn^pd^o^H ^TTCO neRcy&.<se xi\v 55
gn gen6u>\ 55 nitiRon- neRJuj^'se ne p i.

jutn n^p^wn- gn genn^pa^noAH ^TCO gn gen-

eui eRiyine gHTq n TV^^T n
N
 90 THE LIFE OF BISHOP PISENTIUS
e TAI -xe TAA enajr R^T* neT CH -xe net uj^xe ne
gn iteRAAtrf AAirfpe 15 n
&o\ n itppioov n
SATO e
ne *ti neRR*eH<7ei ne n iteT MHT ttj* poR
poR Tftpov ne e p RICTOC a^io 11^ cu>ov e

POR it ovoti niA*. oH Tjuppe n TR*c<aaiH

e TKTO^.H Ji nec ^.RRIOT juE IleRHi e's

R^pnoc oK OTgrnojuionH JAW ov-

TIO e it^noirq I\Keeoapei G
nmROit e T&e n^i ^RAJETOH AAJUOR
T oT^iJfe d^Rujitre He ncgioc &.TU)
Fol. 38 a AA AA^ A AlOOItC e tt^HOVq e T^ \
11*1 Oil KRqi
P 5S npooirig n ngHRe K oiroeiig HIAJI I\RdaA*gTe
H iHT i?
TAinrpeqiySAUje itoTTe e T&e n^i ^R-
ujtone H RT&epniTHc 5S nne^^^oc n 55 AATCTH-
plOtl T OT^^fe' *TU> K g*^IOC He JIA IIUJOIAIIT
n ajnpe UJHAA *
*T(o n eicjaT H *o^ gHRG o55 neitoiroeiuj *TIO
n eio>T n ^op?5^s ltoc gR tiengpov neRRTpi^e ne
>

n oveipHitH 11 neT 55 noTe US nAA^inoTTe n CICOT

*n* necirneioc *TO> HeR^TiAn^e n neig^nn e poR
oK Tecfito CT OTTO'S C\.RUjwne n ^Rop^ioc 55
nniRon e T&e n*i n^^^pi^e n neR^^^eon n
oTron niAA oH OTTWO^ n oirpOT- !\Riyine
10 nAi^inoiTTe KeiiOT *n* necvneioc
^QHC n T*\Tei* *RTtoo55 *TroT(on n^
Fol. 38 6 * nnOTTTC ^ n*R it neR^ITHAl* THpOT
|

P^ n ginoTrqe* o55 neRcrnr- j^Tno^ n

ajcone n ne^pic^-^ttoc * TRR\HCI* ujwne
gn neRgpov Airf
a^rca *TTTe\H\ 55AiooT
oji TRCO^I*

gn neRAiTCTHpion CT
e neR\oi?oc n

neRAATCTHpion n^i nenpocnXiTOc

*Ree(opei II npcoAAe n*i eTe
 BY JOHN THE ELDER 91

TC neqp^H e T&e TIM [XqxiogR e &o\ g55

npon 55 nemtfc, CT OTT^,^ xivxtou e feo\ n
55 nennS T ov^aJi n oinuAge n OVUJIH wee n

nioge &.Rii)toiu* n ovAajmnawC ecp ovoein g55

nenJTOUJ THpq* * T-XIR^IOCTTHH JAW ^pHWH p Fol. 39 a

gev TeRgH
n neRgooT THpov 3n nen- P^
OK ^.
Tceti^ ujwnc R"
oTpeqp oToeiit

ne jutn &.n^ i K\OC\ t_t

5S neT oT^eJi ^Teic (j'e On Tenoir iTn

nnoiTTe nrn'sio e piOTn n Re ujnnpe e
[Link] n TOOTOT n neT epe TevgXnic THpc Te

^ [Link]: *xe e fco'X out neiiToiij iij^-xe nx5xt.^n e

nToq nneT ov^^&.n^ necTneioc-

CJXOTT n TOOTq n gpoir n Tepe qei xe e
gi TOOTq dtidai&>nTdt e nneT oTT^dJi aa
-se ^R-SI CJUOTT n TOOTq 55 necrneioc
ne-x^i n^q -se g_e n^ eioiT CX.7V\^ HTOR |
Foi. 39 &

ne neT oT^^fe- ^qoTtoujE -xe n^i -xe nijue OT PH

ne necvtieioc ignxx * ^Tto
n CXIOTT eujtone ^R^n^iiT^ e poq
^M* T nT^qiy\H\ ^ TigcoTe [Link] 55-
*

[Link] neos^q n^n 'se ^ciywne n ovgpov ^nit^Tr

neqni ewiiuj^-xt- jun newepHTT

eTTRoagr eqxioTT^ g55
se &.p^ Gpe necvneioc IIJHXJL -sepe RWOJT e ov n
itei OTitooTe [Link]*\o -xe e gp^i ^TT^WUJT e *s(oq

gK T^O 55noq
eq^ge p^Tq equj\H\
^Treeiopei
epe neq^i-s nop^ e Tne
e fco'\
epe e g^p^i

neqxxHT n THH&C o nee 55 XIHTC n Xijmn^c

nRu>g? e-yp OTroein ejui^Te> n Tepe nnoTTe ^e
On TdtgAACq e TCI ^eipO^OHI^ n T|lXUTOTHH6 T^I Pol. 40a
55xtoc e &o\ se qx.e 55

^qgpnq* n Tepe nen'Ajipoc ^e 55

tiovre ujine ncwq e Tpe qe55cooq e*2s55
neeponoc
 92 THE LIFE OF BISHOP PISENTIUS

eTqnuj* JUUULOC

aorujme -xe Hcoq awVge e

poq gn 5S Aiepoc n
eqgnn- H Tep ov^onq 21e a^qiouj e &o\
55 nujd^e 55 nito^ uoc na^p^nenicRonoc
H RiocTMt^nonoAic xe 10
nec<grp&.gT e ^uie juuuioq
nceRco juunoi n gHTq ^it% \oinoit ^Teine 51
nneT oT^^fc d/yeHcooq e*255! nneT oT^^
neepoitoc itTenicRonu MT^qncoT ^e A
RT^IO RIOT Kcwq e^ we

Foi. 40 6 TeqT*npo -xe we* n -se it

neip
pi neT TnnooTT Ajumoi e n&i eTTn|^itqi H
gi
sioi H KTeTitito sT e
<

THTTII KT^RIO iicwi 35 nec^p^gT n^i eT epe

JUL. Auutoq H 5In TTiicoi>T55 iiTCAiTn e
*s cpqe
g gn itevJ/^Xjuioc
ne

MIJU. ^p^ neT oiregc^gite ^^vq JUH ovpiojue ne

se xi^n T&.V e
e nneT ova^ ^n^v Rooeoc OTTHO^pcaute*
qn^cyeTVn nuj^-se e poq qit^gn ^w^ e poq
JVTCO

Foi. 41 a ^.n TVomoit ^\TIIOR g^TSS nneT OT|^^ aoi^ RO\-

pi^> Xoeoc nes^T it^q -xe neneiWT u Tep ii^i 51
neitiioT ^n^ necvweioc "se Kit^^eipo'xonei 55-
juioq n enicRonoc Sine qovcouj e R^Te^e e eipe
nT^TT^ttgoTTTq e poc eic OTT-

n gpov en^oiroi ncioq UI^HT nge e poq

51 xiepoc it T-xejute u Tep [Link] xe I5uuioq
e n^p^iTei WTeqT^ic- juimiccoc
H\ ^T ctOT55 nc^ neT
-se Kite ip

JLAAJLOI enei R&.W eTeTKuj^nqi w T^ ^ne gi

muujt&q H
 BY JOHN THE ELDER 93

nc< -xnovq OVTWR ovrioq -xe num ne

HOOTTR juuuioit ovujnHpe ne nei
giofc
nneT oir|^evfc
Foi. 41

*.e &JT&. RoAXoeoc fc.q'xttoTq e nexe itR\H-

PIKOC H * TRJnitrneTOV*A& -xooc
AI^I HOTTC -xe
rxe ifc&. &H\ *xe ifite
ip &>T CIOTAA nc*. neT Tnnooir
JULJUOI- Gnei n&. oviouj *,it ne
n ne
e p^T e Tei ^
T^IC ^uteine &.p&. KIJU. ^qoTcoujE n^i
nneT oTiw^fe ^.n^ necviteioc -xe o^en e Tpe
ei e
^OTPH uj* T^ JtinTeX^^deicTOc
if OTKOTI ^TCtAH IIJIOIH- UJ&. pOI H *

K con xe necviteioc necTiteioc ne-

cvneioc eic TT^IC n TRK\HCI* ^vei KCIOR
jLuiy> n&.p^iTei n TT^IC nT^TT^n^OTTR e poc ii
TAA II^-StO'S W^nOCTO^OC ^\\^ TiOOVil
it c COOT

ITnp RIO TRR\HCI^ eco it

XHP* *
lt ^1 <x

IteR^HpIROC JUOITTe e gOTlt e pOI

. Fol. 42 a

e &o\ ^lOT&ojf KCIOOT e ^IKCO Si

THpq gi
ic e o\ e xiit \*&.TT it

di'auuE nitOTTTe % ^TCTiteuue (^e US

*xe getuue itett ei ty&.'xe HTC nco^oc n^Toc eT

JULAJLOC *iCe
itepe noT&. noT^ xi i

a^\^ eireiite juUjioq e fio\

giTjS nnoTTe K^TA, ee
it dtditoit T^I TC ee 5S ne^c itT^q^ eoov n^q
e
Tp qujione ^p^eiepevc it ^'\\^ ne
itjuuu&q ne xe &itOR ^.i-x
oil ICe IITOR ne noTHH^ uj^ eneo^
Si juteX^ice^eR ^vu> n Tei ge
neepoitoc KT enicRonH git ovjutrfTeAioc e^.

nitoTTTe ^ if
oT^^pic e neqgp ifee if
IWCH^ |

Gxtepe Xa^TT if
pcoxie eujToTVxi^ (S'loujf e goirit e Foi. 42 b

oii neqgp ifce TJS p

gpTe e fao\ gif eoTe 55
nitoTrre CT ujoon itHju^q HIAA i?^p ner iu\iij-s\

HHne- itii juifrii^* itT^q^^ir Aiif ifgHRe OT

 94 THE LIFE OF BISHOP PISENTIUS
JULOHOH -xe it*.
neqTOiy juuvre HCT itHV e **
uj^qujonov e poq itq^- na.T 51 neT
it
juuuoq TOOTq
TeTitcoovit !Xe on- xe TROTTI
g-ZV
OH AATIOOIT Jvq^p^ICO^I it
gHTC
e -
juurfitfc/ RdwT* no^ic
e coT^n iteT oTit^WTOir ^e it^q t
Tepoxine
n
genpioxie evp OT gHTq
noTVic
Fol. 43 a n^HR
'
g HR^IpOC IlTe npO) Te UJ^pe 11

igioioT K oeiR ejuieqofcujq e X^^TT itgHRe

TeTcooim jumic^ oToeiuj -xe eq-
ee
Slneqo^e gK oimo^ 55 JuiTrqaapooTruj
new neT OTr^&ii n eitOT ^n^ necirneioc
H oTenicTO\H ig^ n \^oc THpoT 5S RTOUJ n
eqcoge jSutooT se to e paym eTCTweipe R nei
nitofie T gpp^ R^Tfc. ee HT^TTTiJuioii JUH-
KTe nitoTTe (ycatrf e pumi' itq^ THTTK e
TOOTOV n Kfi^pfc^poc nceeiiRe THTTK a/yto ow
^qcgi\l gft
TCI IIICTO\H CT SIjUt^TT S T T5S
[Link] gn oT(?enH nitovTe n^iingeeitoc T 55-
e SCOTW ejuwuiCR
on juimC^ ngeeitoc eT SAJU^V eTeTnig^ii:-
Foi. 435 nwi*^TT eqn^Xo Mt eqTOTMoc opc^H e oscoTn gi |

pic geewoc n II^UJT g^p^q ^Tto K ^.T ujme o_55 neq^o

CT n^ujine ^n gHTq it oirgAAo xiit
'
THTTit ojt gengice itee ott it

55 q>*p^io 55 neoTToeiuj UJ^HT eqno-soir RAITCO oit

jjmeeve [Link] git oTtoitg e 6o\-

oirn (^co ecxiHit e fio\ n55 JLAHTW

gn iteT juum^ it iya>ne it oToeiiy ituui itTe

git neTitgHT itTe TttHc^^ ^T^evite git

 BY JOHN THE ELDER 95

H ovoeiuj MIA*' nn* u&,p uj^qujovojov Uutoq

0\<3LU
TCRpICIC U^T^ IlUJdt'Xe \l IdtRRU)&O
naaiocTO\oc Raa c**.p
n 1 1 jutco ujouiivf

g55 n^cn&cjutoc 53 nnoiTTe ne n*i^e\oc 55

|
TAJLIVT n*. ^^p ujixcvu-ojLt. nptojuie e feo\ giiFoi.
44

IUUOTT *vu> jmecKdwdwq e fia>K e gpvit e nR^R P 1

s

-xe it^noTc p JLIIITH^ 11 gpTO e

e gOTit awvui e neTC oTWT^Rq *.pi
n gHTq* Ilnp Tpe neR^^X t^eoitei e poR
n OTTAAifrn^ AIW OT^IR^IOCTKH ^TTIO On e
ROTI T^A>q Si juivf it^ gn OT^IR^IOCTIIH K
e ^ OTHOCJ' gn oT^siit^oitc ^TCO 53np RTC
e &o\ K X^^T ngHRC *vio nqit^RTe neqgp e
[Link] juuutou ri^i nnoTTe- [Link](o on -xe nROTi

jump p gpTe e ^ junrn^ n gHTq R^T^ ee

e nei pjuum^o *se neinevH nT^qoq e

ngHRe ote ov ne nT^q^^q n^q | gn nRo^cic e Foi. 44 6

gn oTiiRfc^ n ^HT Te n&. eitOT P 1H

^^poc nqcngrnq 3S neq-
JUIOOT nqR^e n*w \&.c ^JUtORg^ [Link]
nei Rcogr or*xe gtoioq n'snio ne

poq ne-xe d^p^gduti -xe H^q -se n^ ujHpe

nuteeire xe c\w^\ n neR^^^eon 53
u>u>q n genneeooTT % Tenov
juumoq- 55 neuut^- HTOR xe gu>coR ce-
O juumoK jut iifRii^' xe eTii^ux U^R 55 neRUjn
juin
.

ngHRe* Rc^[Link] gn gen- gentofcf

jun nRe cene n Tfinn neR- CROTIOJUI n
55 nR* [Link].^Tfc.R gn oTJUtnr &r cei xin
CRCW 55 nHpn T coTq gn
|
Foi. 45 a

Re ga>a>q euco^iy JULJUOK e poq e P ie

TAA n^ n^q g55 neT vyoon
 96 THE LIFE OF BISHOP PISENTIUS
eujione ovt OVROVI
ea^eicTOtt ujoon t

a^RUja^Tq juuuoq a^iRuic Giyxe m* ita^

ita^q *tt git iteTe WOTTR ite RMI ^co e poq tu*
poeic n&.q e n'xiR&iott 55np &&>pei juujioq git

TRJL*.ttrpeq'2iiit<3 oitc%
p

Rcoovn xe HTOR [Link]

55 neioxif n OTTCOT 55np
oim
n^iycone nceRpine nova^, noir^ npoc
Grre
eqcg^i JUULIOOT n $&$^ con oja^ n^.oc THpq
Foi. 45 & K^s nxi^i noTTe n eiuyr ^n^ necTnjeioc
pR (S'JUL^OJU. xe nROcxiei 55 neit KCOJUIOH ii nneT

n ^uj n g ei JUH TCI e fioX git Tqr^npo juuum

juuutoq ^Xiw ju^pn ndtpdwRdtXei SJuutoq itq^io-
w^it- 5J nujuioin eT ^uje eT^Tooq e nei
nigi n TIA juiirf e\^^eicTOc
*vn e no)^ uj^. eaAJnc K tieq-
CO n^CRHTHC T K^tlOTq ' Iiawl Olt T
git it^peTH- 5S nenitK CT OTr^&ii- n^ it

JUIt lteitTO\H THpOTT T X1H^ It

uj^itujione' eipHT X^c THpT it it

t e T^IOR [Link] ROT it T&^ H

nRROTi itT^iteTTnopei
Foi. 46 a
juumoq e iiRa^ioq>T\*Rioit

ciTOiTq [Link] %
TitcooTit ^a.p -se itT p
T (yo'ssLjfe e Tpit sw e poR it
geitROTi it uj&'xe it

e^ROiJutioit e &o\ -xe Gpe neRno\TTTeTrju^ git

5 nHTe Rfc/r*. nig^v'se 55 nXivc
55nec^ itoTqe
jvitott ^e epe neitno\TTTeT AJL^ it 55
CT it^wujT e fco\ gnrq
se geitROTi e T&e nneT oTa.^ eveoov 55
r\.ciytone ^e 55 neovoeiuj itT*. nnoiTTe erne
ngeeitoc It 55 npcoc e sioit e T&e iteittto^e
 BY JOHN THE ELDER 97

necviteioc &IOR e RTOOTT it T^HAIC

OJL* lUAdt T
R&T 55 neovoeiuj CT
17&p TC IteiAfcOOUje 'At*
l\JLlit^-\ &.HOR
uoc neovoeiuj T AJUUL^TT io ita^q n gvnepeTitc
fttiqi
-XC
|
\\
geitOp<*MtOtt JULA100T ^.IKdi^T gUFol. 46 &

mm*. T w H gHTq engnn* -xe ititdtge poov T pi\5

* itegoov THpoT nit^^v K gnn
11

nujfe/xc K^\COC nTeTitp ujnHpe ^TT

COOT 55 nwovre neT eipe H wei wo^ n
iteq nT OT^^fi* nee ivr* nitoTTe
55 niH\ 55 neoToeiig giT55 JUKOTCHC
xe qi 5i nen^epiofe e gp^i n^ pcogr it

ecT^Te AIOOIT e Ao\* ttTe n\^oc c

on T ee 55 nei jut^ it Tepe qftcon xt oit e

it ocon dwiu>K oco iteijULOOiye tt55tjidwq ne

^55 nxijv eT ifgnn K gHTq ^np OTTJUHHUJC itgpoir
55 njuidw T JJUUL&TT ^TO) ^ nROTi 55 JULOOT uS-xit it

TOOTH THpq n*i GT igcvsn n^n IXraooc

|
-^e 55 n^ F O I. 4? a
jmit Re AIOOT cyoon w^it

it^i ni eiiOT ose nitOTrre

^XX^. qit^^iopH^ei it^tt itTit-
o n^. lynpe

THpc- ^q-xooc c^p -xe 55np qi poovuj e

cTe c^p ttd^qi pooiruj g^ poq ^vco
oit 55 nit^T GT epe gH\i^c neeec&TTHc gi Tepn-
juioc' epe it^itORe eit oeiR it^q 55 nit^TT it ujiopn
55 JLIHII ue ^TO> oit 55 nit^v it poTge it Tepe
e oit o^ ncynit eT OTJUtoiTTe e poq ^e

^qTcooirit ^qge e poc eovit ovoeiR OA.

nn oTretJi oeiR 11^ ce JUOOT ^ O_H\I^C

55 noeiR ^.qcio 55 IUAOOTT ^qxiooiye oit
T AULI^T it
gjue |
it
po-y juit
gjue it oTigH June FOI. 47 b

qovu>jm it oToeiR ovxe 55ne qca> it OTTJUOOT- ne p^

o
 98 THE LIFE OF BISHOP PISENTIUS
oirnn gHiivc n
nniROH' e T&e xe a^qoT^gq ncoaq g55 nqgHT
THpq Jvuou guicon equj^nn^v e Tnnpogaapecic
AAn nngHT eqcoTTTion e goirn e poq qn^qi
nenpoovuj ^qosooc i^p 3iTA~5
-se ne*x
neRpooiraj e irxoeic
nwoTTe i?^p COOTII* 51 neT p
it^q iTn^Te Tn^iTei Suuoq K^T^ ee
jS neir^i it
ct e\ioit T OT^^ H^i -xe
n Tep q'xooT ttaa nan ne^ IIOT ^qjutoouje e 6o\
gi TOOT d^tf OK ^.e ^ittO'ST e-sjui
nn^' ^ICAOR 51
nu|o ^T RHI e-sLju. n^ OJHT eittH-x e io\ CIWROTR
Foi. 48 a
eipOR^T ejui^Te ojs.
iiR^vcon | jun neifee [Link]
w Tepe n&.eiWT ^e p ovno^ KRWOTT 55 noire 5Tjmoi
ejuewTe ^qRToq |^ poi epe ltqfc^v\ JUH n oToem
uee n ei t^wcTHp u Tiie &.TCO eqpooTT THpq
ne nee it oirdw e ^q^(o\ oH OTTJU^ n cio
ir e poR eRcoujSi" oj
niAioov n^cco IIes^i n^vq *xe
^lOTroiujfe
[Link]' ujoove -sin u 'sn
jmH^^^'y SAAAOOT gn neuju.^ n ujcone-
n^ nqwHCTeire UJOAAUT UJOAAHT n
esurr 2le

geitcon !Xe on eujwne neqcwAA^ TOT'SHIT

n eE xcoAA^vc THpc nev'Xm on
<

se uoc e T^e OTT RIO n ^T CIOTAA KOR

it? se ^H^TT e poR eReAifee TCOKOT OJN, neifee
cio

Foi. 486 Ile's^q n^q on xe ico^nnnc- | npoc ee- e ^n^T e

PRC poR ^Rujooire Ttonoir gjv neifee [Link] ^ReTVifee ojv
55 nei&e 51 RAAOOTT
e n^q se ^ige ^leTVifce ^\7V^ TAAC
Te T^I -xe n Tepe R^COR e govn e n's&.ie n^
ROTR e &o\ uj^ po* R^ <^on HT^n^T e neftgp eT

AAeg^ n p^uje eqTHR oiroein nee 51 najtAcoircHc

nnoAAoeeTHC ^ T^eHc CAAIITC ^i\o eiofie
 BY JOHN THE ELDER 99

xe
ge it
gpov cit^T eie
OTHHp it e\i\^ic tteT gixit
if eT
g5S necit<x>qjoc it djuurre juit
nqivr it *T
itROTR AAit URdOte T gi &O\ * Hit TieipO it RUigT
T CUiR gi eH j5 nRpITHC JUie n^I T H
^OKiui^e juLmoit It it
gHTq *w\He(oc II&.

OTPgOTe JJlit OTCTCOT R g gp^I Clt^I-S 55 nitOTTTC

T oitg^
it
Tep q I
^e it^i nex*q -se ^JueeTe -se Foi. 49 a

ovit [Link] git itop^^itoit itT^Rp nco^yy juuutott eic

it
gHTOT* dwttOK *^ Dei T^X^inwpoc icjac it

e T^Tre Teignnpe T *&*.&!? KT

e poc pooT git
it^ fi^A- aaonf xjt^T^^T it
H Tepe ifi(OR njuidw eT epe it
op^^itoit it
gHTq*
^goju.o\ocei itHTit it^ juiep^^Te it eoTe eTitit^ei
e g^pA-i e poc THpit- -xe ^.ige e poov
eTAAHg^ 35-
JUOOTT e g^p^i pcaoir epe nevjuoov itee OTO^
it
ovepuyre' Aiit oir^icoit evgoX^ itee it JMJULOOTT

n iFHioit n^.1 eT TH*I&IOK ^.e dwi'xite n^ eiarr -se

^ige enopir^itoit eTAiHg^ JUUUOOTT ^p&. eTitHT Tioit

n^ otc it eiioT
^e it^i ^e R^, PCOR n^ lynpe neT-
CTpo^H itit&tORe eTe |
itce-xo ^it-
tcewc ^tt ovxe itcecioo-yg^ ^it e gpvit

itToq ne itT^q^iopH^ei it^it it itei

T it
XP Iiw
"
nT tt ^ Kto nqpooiruj c<^p gi ic
neqpooirig c^p g35 ju^ MIJUI CT
e poq ^\.TTiteix.e &e. uS it^jutep^Te -xe
R e poq epe Tqg\nic THpc ic eqeipe H
i neT cHg- git lepejui^c ne npot^HTHC -xe
*
qcgpTopT it^i neT epe TqgTVnic eyoon gi pcojute
it^i npcojue itT^qR^ grnq e n-xc
n'xc iu\ii|c.)iif it^q it
gXnic' qit^p ee it
OTTUJHIt eqpOOTTT gl-xit
OTTJUOOTT dwT(O Kite Itq-
itoime *xeit^ gi-xit ovaaiiecv eiit^.'xe OT itT^R^ OTT
 100 THE LIFE OF BISHOP PISENTIUS
T TMHTT RI pUXlte T
Fol. 50 a *V<ri K 'XIK&.IOC '
|
^XvCO 55 JU^R^pIOC Ujopll
pne eiu^iy^cse novTe a^rio OM
e T&e Tqjuurfpequjiiuje
e T&e T ^*.pic HT* nnovTe T^^C Hajq JLUI Tq-
T ii^ujton nT^q^^pi^e AJUULOC w^q -silt

u G ituu to npiojuie 55 x5t^R^pio[c

e a^&e\ KT
OTTC jutit

peirc nwoTTe e ^.qp ujopn e T^O w

% e

i eicoT 11
opt^iwiioc Tio &.
TT^npo n.
CJUIOTT e pOR ii nneT oT^dJb 11 enicRonoc ^n
Foi.506 eioc ^Rujtone H CKOT 11 n^iofi' &/TIO 53 JUL^ K

HT gRoeiT ^TTO> iijuooir 11 neT ofee

RH R^ gHTT &.VIO Keil'XTXl.^ II WT RH
&lOR OTIt TlIl^paAICOC 53 nR-
KOTC ROITIOJU. e ho\ ^S3 najHn 11 T^e^it^ci^**.
KTR oirCot^oc gii neRRiw pwq KTR
ovitioepoc n
^.p nco^ uj^ neRpaiov w
11
evq>vHc* n TCOC^I^ ii
ROc ^53 njuiircTHpioit CT
11
ujopn iic^ TqjuiiTepo ^TT(A>

lt*,I
THpOT *V nitOTTTe X^"
pi^e iJuuiooTr IUWR ^RKOR e gpTit e nR&53 nepHT-
Foi. 51 a
^Q[ neRJnoTTc* e T^e n^i ^ nitovTe
e Tpe R^po e ne^ivii^n^ioc CT gnn
ii 53 n^p^'xi^xi^ THpov ii nitiROw
K ii n*wp^no\H THpov 11 ite-y^^c^e^ion ^R^- THR

neT^pJuiiiii^ THpoT 53 nitiROH ^irp ujnHpe

HTCR coc^idw nan ii CO^SCTHC THpoir ii
gii
neR^noXo^i^. nT nei
 BY JOHN THE ELDER 101

itev p ujimpe ^ O it H^i wec^oTVAC^ROc HTR

co-^i^ *vu> nev p ujimpe H weRuiTCTHpioit Hari
It
eVMR\H^ROe THpS' HeVIIHT C**p p*TR H^I
iteT gHoj THpov &/yio neR&oHeei poov gH
TRJUurf*c<*eoe *RU)(one H ^IRMOC ttengoov 3H
*vio ncRonoc gR Tiiueite^ u5 nneT ov^^fe K eni-
cRonoc aoi* necTrneioc n^n^^copiTHc CT CJUIA,-
JU&J % Fol. 51 6
.It^.p^UiK | p gHRC gH MRgOOT
*v^ COOT K TeRJutirfpeqiyjSige
n eT^eitnc n. iteT gnu e pOR
n^i negpcoui^ioc I\RR^T^p^ei 5S IITO-
noc itii Aioit^p^iiott a^rio ^RTCOJA e pcoov n
n eenpion I\Trto ^T^nopei n^i nR^Ae^Rp^ ^.TTIO
<yi tti?eKHROc% i.R'spo e n^juiev-
wee iccoTT nujHpe H W^TH- ^vco Rspo e
Hee S3 niH\\ ^.R-XI n Tn^ngon\i^ju[
e T^e n*i ^H^JULTOXJ. e [w]ujii COOT USA*. 51

ROTC nokidioTrocv ^R^jut^gre neevpoiii (v)

n TRIC^C- ^voi ^ROTCOT^ e KCR OTpHHTe g5i ncofrre
5i neTA.c'^e^ioii n^pHitH- ^neRcoeiTJ nu>Uj&. R- Fol. 52 a

n TOiROTTuteitH ^Riijcone n co^oc H

rfee 5S ^iw^ioc ^e^u^cioc
JUL n*R gn wec^p^^H' nRiyii\
we? *icon T \u\iutoiif g5I nRtioTrc* *TI
JIROTTOI ne He* H t*ejutoe T gnn H TCO^I* HTC

ecupiRoe ee
neiiOT H TROIIKOIU* * nnovT ^H
gH tteRgpov CXirio *q^*pi^e W*R H
gH TeR^etie*' CX. nwoirTe eiwe e
Hee 5S noiroeiK' *TC
UJione Hee 51 imvy 55 jxeepe
e THTO\H 55 intotrre e Tfie n*i * TReipHtm p ee
 102 THE LIFE OF BISHOP PISENTIUS
Fo1 52
- b 55 neipo eT juoirg_* jtarw TeR^iRMOcvnH nee 51 |

nnovn eT n^ujioq neRnnT eT n^ujcoq qn^pee

55 nco-zr n groove ^TTU> neRcnpJUA nee 55 nujto CT
necnoTov it e^Aa^cca^ eTe jmit T^Aq nnne
HeRWj\H\ OJ^JUL nROCAtoc THpq git
oTJutnr-
IXTra> neRn^p^R^Xei n oiron nun e Tpe
TTRTOOTT e nnoTTe gn
juoc e negiooire nirre ^TIO ^.RRTO n
G ko\ gn TeTT^cefiiis. neRTOirnoc n neT ujione
ne n nRiy\H\ e
nnovTe eotn neTO n
e nixt. 10 ruu^Rd^pioc n eiu)T e^niv necvnesoc neni-
CRonoc eT OT^^IV ^[Link] 55 nicTOc gn Tntrene^-
iwTrco n XIR^IOC gn ^Rujcone nttetigpov>
Fol. 53 a JU^TCTC gll nCR^ICJeHTHpIOn ^TlO n
pAe ?^(A>C g55
nenKiRon ^\RUju>ne n
eep^neire n oiroit mm gn OTT^HT it
Hee n oir^nne gn T^IR^IOCTTHH 55 nnoTTe
^ROTlUc^ e fcoX gn TCO^JI* 55 nitTe nee n
55 n\^T^noc d^RUjeuj c^ novqe G 6o\ gn
nee it oTRinivAicojuion &. nec^ noirqe H
nwg^ uj&.n eRpiooir it TOiROTjutenn d^RUjcone 55 nen-
Tev noXic git T^iope^ 55 ne^c ^TTIO neTJuteXHT^
it
neRUjnnpe THpo-y git 55 noXic 55 RROCJULOC THpq-
greepioqj^nTHc itee 55 JUWTTCHC
it

t
girepcogTrjuinoc tee
t ^nciOT ^p e neR-
juiircTHpion it g;\g^ it con git
neRenicTO^H* dwTrw

Foi. 536 ^.nn^ir e n&^ejuoc it

neRcg^i eT oirev^ git |
neR-
enicToAooTe juin TCRCO^I^ eT oiy ^RpeT Tng^
itee it oveuTOo** e^Tio d^Riyi&e git T^OJU it [Link]-

pequj55uje noTTe- itee it

oir^gaijui.*
!\ nnoTTe
OTion it itfc^A it
TeR\]y^r^H e ^qTcaJkoR e 55 JIV\H
it Tis^e^n^ci^ itee it
TC^JU^PITHC > ^TTU> Hepe
neRnovc RIJU it HOHJU^ it Te^*>H itee 55
 BY JOHN THE ELDER 103

Tpott it
OTRie&.p*' ^vu> HeRgvjLHteve poq git
*
55 JULHT It R&Tl
e ituu co n* neX^p^Hc CT
TlOirHH& T HgpTv -
G luoge- naa itT* nitovTe lytoXjS e
aavxi^ne ^*p -xe n^noir
np gio& evTio utepe
oceit^ ivreirigH THpc- ^K
gengprre* Kenovp^moit e feo\ gjS niync-
!\irio ^RTWto^e it OTJU.^ it eTVooXe e &o\*-* Foi. 54 a
|

it iteRcj'i'x ^uiijcouf it ^iRdA'oc gK TuiitT- p\^

itoirre gii neRgHT THpq
TeRx^nr^H xiit

THpc > x nitovTe ^ W^R 55 ngo-y jut ne itee it

itT c^uje g^Xo^ it TOOTC it TCR-
nee it eXic^ioc * ^itTOTeiH gXo^ git
tteRgooT
*
a^roi ^H^OTTIIOC T^Tre e pcoTe e &Q\ git
TeR^eite^ WCRRCOT ^&.p it tteRUjHpe gi'sit TneTp*
it &.T RXJUI ne ^c ^TIO iteRKiOT it gHTov it OTT-
nic^c it ^iZJ3itioit* ^.Riycone H ov^it&ii^vcic it it
pii it RHJUte ^TCO it eT^p^ci^ it ite^eniROc '
^Riijcone it pqujn gice- git T'XIXRCOUI^ it itgHRe- ^TTO>
it &OHOI& it neT
gHuj THpoir ^ReeaSpci 5i necoov
n TeXioit H
nitiRoif &.TIO ^uutron HJUOR it
TJUHHTe it iteRUjHpe i\ee it i^\uof>
|
Foi. 54 6

IIitca>c (sic)
awTTOTT^gR it
n^g^pit iteReiooTe itee it

it
cot^oc nee it coAoxicait

poitouiei H
necjuioir giTjS nnoirTe e T&e n^i
e itegioove eT c7Ve(5'\a>(3' savxeu RIOT e

g^peg^ e nic^c ^vv^\ 55 neR\ojm it

e-sit TR^ne* \u\\,\

t
neRcnpjut^ it^R git
necTiteioc ^TCO d^Ro&no lK\u it itp55 it HI git
it Tne davxi it
Tcnqe 55 nenitS eT
e ko\ giTit UJ^H\ wixi juiit concn HIJJI e
eit
Rocxta>Rp^T(op 55
 104 THE LIFE OF BISHOP PISENT1US
pei 53 npH- n T-XIKAIOCVUH n^i epe
ga. neqTng> T&e naa ^vpoiroein nsri
Fol. 55 o Vlnr'Y*H*
I\RRiOT 53 TIHI 53 nnovre
nee it
e &o\ nTq^v\H nee n

gn Tciouje 53 fmiRon e T&e TIM

53 n*gp 53 lumTCTHpiOH T
Ha^K dwipeoc ^53 neRgHT e T&e n*,i ^ nnoTTe
53 ncioT S
novoein n Teq^ncocic ;
&o\ ^juE
noeiR- n enovp^nson
JUIAIOR 53 nujHn n T^e^n^cia. Gin^TnTOin^ &e e
nijui o5 npiouie 53 JU^R^PIOC nno(y n
necTneioc> ein^TnTOin^ 6 la^Rio
p nqxjteeTre gn neqgice e T&e neqTEfio a^rio

n^q nTRR*XHponojuiiaw ein^Tn[T(o]n^ e

Fol. 556 H^i HT^ nnoTTe ^ n.q n Te^pHHne nTJuinrepo
|

n ne^icju^ n
ne nT^qiyione n
55 nepHT n TJUurro7rHH& *sin TquinTROiri
on TAiitrnpo^HTHc ; Gin^TnTon^ e nujnpe n
n^i nTevTrgi\p^ e TnTO^H 53
e nno(? n ^nocTo\

^Tq gn TT^IC
Gin^TnTcon^ on e n^v^oc n^i
n neRR\Hci
n^p^iepeirc* n^i nT* nnoTTe juiogq
e o\ g53 nennH eT oTr^^fe ^ nnoTTe
Fol. 56 a n TCO^I^ e hc>\ gn pcoq nee 35 nco^oc
|

^Reecopei H TCRTHCIC nee 53 AAIOTTCHC

Rd^T^p^ei n Tjmifrpequj53je ei'xcoXon gn
nee n o^i^c
Hum neT n^es uj^ POR epe nqgHT \TTRH nqT53
ROTq eqp^uje US npeqco\c\ 53 xie
 BY JOHN THE ELDER 105

neRUj&/2te C\CIO\T a^Hetoc eRTnTion G JUIOTCHC

v
ne KT&, neqgp *xi eoov ^q-xice n Tepe nnovTe
ujdw'xe n55&idtq nTOR guxoR npqcxin tioimoc ^
neine 53 neRgp -xi eoov giTn TS'OJU. 51 nnovTe T
itHjuL^K ne HT* neT OTT^^ THpoir ujcoiie nuj^Hp
e poq e T
neqTMo JULK. Tqgw^Ki^ -Jtiit eqo 5S
uioito^oc g^ OH 5In^T q*xi ii RT^IO K
cKonoc mjm ette^ IleT M^^WUJT e
nengp nq T5S p gpTe' lo Her cpe nqfc&.\ AAOTO Foi. 56 b
nee 55 ncov n groo-ye eqiuKs e fipn^e e
fio\ n oToeiuj nwjf III M^I^TC nen KT ^.cqi \
POR Giuj^noTTwig & e T&.VO n tteRR^TOpeu)jut^
n geit\o^coi5p^^oc e poi nee 55
nnojjioeeTHc a.v(o npeqcjun
e io\ nTRJUirf'stowpe 10

n TeXioc aai*. necTneioc

e neT
JLICO\\

goipciecioc* jmn n*. eeciS^opocv CR-

G nneT ov^aJk fc^ci^ioc

epe niju Toome e neOponoc n TAittTOTTHH^ n

TRge neRJuiiT'scocAjpe ^e n ujnnpe utn A^^TT n
po>ju.e n^igeijute e neifxwR eT ^TOOT gn ov-
\
Foi. 57 a

[Link] fc.\\aw ne nT ^nnevT e poov g

ne nT^ncoTXioir gn nejujm^cvxe nJui
gn nqjutnT-suxope- Te T^I
TeTn AI^I noTTe i*evp nujHpe COOTH -se

p uj&.n negpoir 55 nn^c^^ 55 negjuie n gpov gwn e

uj^pe n ^p^HenicRonoc eT ova^ n n^\e^-
Tnnocry OTTRpi^jut^ e pnc gn RHJUteTHpq-
n nenicRonoc- jun neRAnpiRoc Iln nA^oc
THpq n opeo^o^oc -se e ciTe THTTK xe ^ negpoir
p
 106 THE LIFE OF BISHOP PISENTIUS
H im^c^a* gtoti
e gpvw IXT(o xe
e negjuie wgoov CT ova^fe R"
covHHp n a*uj
TeTtt&caX e &o\ K *.uj K n^v IX.

Fol. 576
p^ROT- TWKOOTT n geKR^HpIROC 55 AA^I KOTTe e
|

pnc jum nequTpi^Jut^ T OTT^^ ev^ xuuoq R^TA.

no\ic enei *XH IlneT ov^^ii ^n^ X^JUII^HOC ne
KT^q^eipo'xoiiei 51 nneT OTA,^ aouv necTrweioc n
enicRonoc e TiroAic R^T H Tepe SI JUL&I MOTTT -xe
KR\HPIROC (yoi\e e new neT oT^*Ji it eiurr
necTTiteioc ^T-SI CJUUVT gri nq^i-s eT OT^.^
gjuooc e ^p^s fc.c'xiottq 'xe ^55 negooT eT
HTioig 55 ntioTTe epe geit tics' Kpiojuie

eqnn e TncTKgppi^ evujiotoc ne eq-

juoone K neqecoov ei e goiTK $& grnq' 55 negpov
xe eqit^-si CXIOT e 6o\ gi TOOTq R^T^
e HT nitovTe &. nujioc ^- neqoiroi

goirit juimc^ Tpeqge

FO). 58 a e npo eqoTWn- |
pe ^qn^grq g^ n ovpHHTe n ^n^. necviieioc epe
neR\HpiROc 55 nn^Tpi^p^nc ges. gTHq a^ra* n

Tep qTiooirti e p*i a^q^cn^e K neqoTpHHTe eT

^Xq^ neqoTOi e weq^i-x eT
cutoir ^qsriouj? e g^p^s gaw neqgo
e poq 55ne qT^iwc it^q ^qwuj ^e e
e niui ne KT ^qovep^ nei n^piv&^THc e goTit e
nei jutdw awTrco nei ujovqi WTq^ne ia>R M^R 55 nei
^R^e^pTOc awTco nqoTe 55 nnoVTe dJUOT
e &o\ KTOR U5 itoc

e [Link] ^iito'sq e &o\ dwttOR uoc

^I'snoTq 'xe K Tepe ip n&o'\ 55 npo
it OVROTI se HT^R p oir 55 noo-y ow epe nno<y n
Foi. 586 pcojute (j'onf e
poR n^ge THpc n^xx.e | ^qpnoov
p55c THpq eqpooTT- *vco eqp*,ige j&. nu^v iiT^Rei e
 BY JOHN THE ELDER 107

govw eg*, poq eiie 5ne up ovtuxs' n. gcofc

eju cujoje
55 noov iiepe Tqop^H tfdtxepo *n e govti e POR
THpc> R*I Hep epe npcojue 55 nnao-pi-
1*
.
^
* gTHq [Link]**ei ^e it^i qcHg

ovcong e &oA it neTiuiofee- e

HHTK
^qoTTioujS ^e n^i nujioc eq-sto JUULIOC -se e
OT Sine uuioir SSnooir- K Tepe ITIOOTTM GIWROTH
A.C iij cone *xe [Link] euuioone SSnooT gjS nei
ujoitTe ^ircgixie n^p^^e SlnooTT gi TegiH
eicoo-yit
[Link] dtidju&.gre JLJUJIOC gn T^ juifr^eHT ^iigcone
ei'jue
|
eve nno^ n pcojuie
\icve\xie Foi. 59

note neTO 55 jutirrpe e T^ \\/TT^H *xe HTeTrnoT

e gpim e gp^i ^ T^ CTKH^IHC RIJA e poi
xe [Link] e ne HT aaa^q
lycone $55. n^ ccox*.^ THpq
e-^jui n^
e g^p^i go WC^IH\ -xe
juuuoi awRerif e feo\ gjuE npo ec-xne JVIOTCO eige e
gpaa I-'XJLI.
go n^
Toq !Xe nigcoc CT iSum^T
n geng^Acoju. gn ov&ipe' ne^x^q w^i ote
R^Xei HJULOR *si K wei ROTTI ng^Xcojui K TOOT nr 1

XOOT e fco\ e wei pco&ie CT gev gTHR er^ ocoit

5inp XirnH Suutoi- ^XioircouiB -xe ne-sA,!
-se n ^n^uj'siTOTr ^n ;vxu Tecfcco 51 nwo^
n pcojue JuiHnoTe nqeixie nqgooiruj e poi *qov- Foi. 59 6
|

-xe ^copk e pOR 5i nttoTTe p55R

RJVC Re*xiTOT it TOOT n^
n ngHReg^v poi &.HOR xe g5i nTpJs. CcoT5i e
eT g^ gOTe 5 nnoTTe ^ipgoTe ^ITSITOT it
TooTq e TC n^u^uj 55 n^c- ^iqiTOT- ^iito*soTr e-sn
gett Re gx'\cocojm e ^TeitTOT K&.I 55 negoov eT

g55 n&, gHT *se H ^it&jww n

n pcojme *it' e euute e poi goXcoc
 108 THE LIFE OF BISHOP PISENTIUS
xe II nites/y n povoje 55 negooT eT JUUA^T It
Tepe

etgione ^TK giscoAi W^K noov a^iii

gome
I
ovcoir It
itR\HpiROc 55
enicRonoc iwi'si *xe ii
Hg^.\cojui THpoT
nw nttj(oc e ^woT n Tepe
q^coujT" ^e e
^I *se ^.tii
oTTiiiu^ n^i e nei ju.
51 nei ^iiti^juew H^ge eqsa> xixioc
SInooir epe neqfe^X OTTCOW e
it K^Ke nipe e feo\ n ^HTOT tiqge&c nqi^\ 5J
TeirajH nqjutoouje gcoc 6X\e
nep Gpe ttqi^\ eTO n oToein JU.H
piouie CT W^T e poq K^-xnioq ^n *se e
KIJU.

OTT iv nuoTTTe- ^ noToem e neui^\' [Link] nec-

^HJUI^ <u>ioq n nfiA\e naa eT xioouje 55

oiroeiiy Hum' ^-gojuoXo^ei KHTK ^e n Tepe
eiiOT OTTCO eq'sco e poi It K^I ^q'si It

Foi. eo 6 THpoT |
HT^ nuyfoic T*AV itA" ^qnop'soT e

pn evqR^^-y e fco\ graSS nnin^ ne-xe^q it^i xe nei

^Xcax. itivi
^"xio SSxioc it^R ate it^ nujioc we
Tpeirito-xq e io\ Unoov
Tep Rito-sq ^e e It

IlT^R'XITOT ItTOOTq &.tl&/T & OTTIt ' 'SC eRT

*

e itsxi- CRTltTioit e ^ie^ei n^i eT lyjuitye ^

It e\ic^.ioc nevi [Link] npcojute e n^goT e

ItTOOTq 55 n^in^wp CH^TT jult TCTO\H cltTe

&. *se HT^ e\ic^ioc cgpTcopq It ^j It

nccofc^ [Link] TWCdS'e e neqciojuus. Teitoir

Tcoovit it^ 'XITOT e TIJU.^ eTRii^(?nTq It
n^q
Foi. 61 a Hdjue puj^it [Link] UTeTujH ttjtone Kite R!IRO|TR

^55 nei TOROC ne'x^i

[Link] [Link] itis.q
ot
itis.q

RCO n^i e&o?V n^ eitOT H Tepe iitosq e

e poi It
genitos' It ^u^iy ^WO
It
 BY JOHN THE ELDER 109

* eq-xio A! noc -xe 55np rpe nite 55 npeqpitofee

Tiogc e T* aore n*v\oc gtocaq IlX^c SI nec^-

itovqe xu> JUULIOC git TeqeniCTO^H eqcgaa it
itKOpiit-
eioc -xe C\.icgjM itHTit git ^emcTO\H -xe 55np Tu>g55
on xe naa it ^juei ite
itnopitoc a^vco eiyione OT-
nopitoc ne ilnp OTWAA itjuuui^q I\Tru> on e
35S
nopnoc xin wnoeiR itT epe nnoirre n^npiite
JULJUtOOT iwTlO Olt *X JUHRCOC OTK OTROpltOC
qcco(oq wee n HC^T CX-irco on *se 55 nopnoc
|
Foi. ei &

\\ \\;A npo u [Link] ^it n TJunTepo H 55 nHTre fcwR ^e pnfe

TOTT Tiw^T ll^q IXpHTT TMIt^eUJ^SA^OAl
H TOOTq 55 n^i^oir\oc xe
ne ;

3*. &.IT^^T w^q H poTge 55 neoooir CT

e n^ jua^ K^T^ 55 n^^^^eXiiw 55

a^rio ti'xiKd^ioc ne neneiioT n

rtteiocv Gttj*s 55uioi\ co>T55 e

WTeTiTp ignHpe> CVcojcone -xe Oit n oir-

gpoT ^ nw xc H eioiT THOOVT

e iu\u\rMu\\oii eju juepoc H
e negpvo 55n^T eiRTOi e^ TCTUJH
> H
Tepe lei ^.e gi TegiH CT gi gpTii eicFoi. 62a \

goiTe cnTe a^ir^ neTOi e poi neiT^\HT e neio pn^

neTovoi e neio gioc TC -xe
ttdjute iw it* ovpHHTe
tieirofcge T^ge
OTROTI iMiouj ^e e feo^. eivco SAJUOC -xe

eiu>T fioHeei e poi e TTajnpo it

iteenpioit
io^n git pioi
* iteenpioit
55n oirfiX^nTei 5Luoi
gcoc *xe e-y^ioiroi itctooir giTit
ee
n^ig^i 55 neiJ^xXgHc ;
giTl
H
Tep oTcaiT55 e np^it 55 nito^ it
piojuie
'
necTiteioc it
Tepe uuoouje c^e oit it we KOTTI
 110 THE LIFE OF BISHOP PISENTIUS
nevoToi e poi ^Trie's xe II^UJH
Foi. 62 b e nxice e ^viio^ n
ujoeiuj TIOOVH e 'sioi ^TTO> ime
|

TEnK e ^ T^\HTT e poq a^iR* TOOT e

e &o\ on <xe ntiovTe jum iteuj\H\ 55 n^ eioyr
neciriteioc ne itT^qw^ojueT e
Rett^ojuieT ow TenoT e TT^npo n
itei OTIOK^ ^TTIO Hn^Te nujx-xe cio\n oil pioi
^ OTTiw
Ojl HlOllUJ T AAXI^IT lie-S OVltO^
^Tr^it^^topei it^-zr THpoT olTH ttiy\H\
ei(OT eT oT^^fe* ivniw necTiteioc-

THpoT giTH iteuj\H\ jS n^ CICOT CT

necTweioc- ^uou *xe gcocoT ^ifecon OHT e
RTOOT H TCI\TH ei^-eooir 5S imoTe e'sn ne
lyione iixioi -se [Link]^ojmeT e TT^npo n
Fol. 63 a T gpOTT W Tpe ifecOR xe gHT *Ig(E |

pite neT oT^^ juteHT^ o ttenpo^HTHc UJHJU.

*e 5i nTEitH e gpirtf e necT*TT\on H nTEitoove ^
n^ eiiOT ^e #IOUJT e necHT e s(os e &o\ oH -soe Si
nmrpcoc ne^ivq tt^i -xe uS lUSc &.ip OT[CO] n^q ase
e poiv n^ ia>T' ne^s^q n*vi ose 5Sn
2te pujiwit nnawir npoRonTei inp ei e
n^ir n ujcopn ujtone- n^p^ RC ROTTI*
tteenpioit ^noj\\^cRe JUUUOR HceJiH\ e
5S

ujcone ig^qeume poq R^K eqol

e

uj^qeixie e poq *\\^ eqojwn juuutoq

Tpe eooT e n^.-
neqoTruiaj ^it e
Foi. 63 & pcoxie ne ujcojne w^vq- R^T^ ee nT^q2sooc
pnc ncot^oc n^ir\oc -se eiujine ^n cdw neoov HT
ptoute ov^e WTe THTTII OTT^C KT w^e
oTtouj e -soi e pcoTit n neo_^HT THpov WT
e pooT H giTjuE no\\o 55 jm^R^pioc ^.n^v
eioc nujdt^te tt^^vig^i e negpTo e.A\^ n gpcoti
 BY JOHN THE ELDER 111

cg\i it^it -xe negHTe

ovongpv e feoX n ovow MIJUL Giita^e geit-
ROVI -xe itHTH e &o\ gii g* e T&e tia^peTH 35 nei-
R" TeAioc- Aimtcioc Irm^ H OTTIOR 35
-
^cojcone *e oit IT ovgoov ^.Tpcojue i

poq e 6o\ oAjt UTOIIJ \i wfrr epe

\\xuLtxq e ^qei TOTT^IHI^ e Tpe
gpTtt e ^^ ^Juoc H cTJUtwott- ^T^WR i.e e
c

iteirepHTr ^vn^groT jun ^Tn^groT Foi. 64 a

itq oTpHHTe-
nneT oT^^fe 53 npioxie -xe e T^e OT 55n
cgijue i neRUjHpe we oirpIiRfeT ir^p ne
T ILut^v ^qoTcoigfe -xe IT^i npioxie e

ii)HJu. ne n* CKOT HnawT eqei e

ne- ^qoTcoujE S(yi nner

neRUjnpe nopweve ^trco
TJue -
ne-xe npiouie ose eigcone
eic gHHTe ^^ juuuoq e neR^i's e Tpc Reipe
R^T^ neT epaai&.R ^qoir(ou|E H^i nenpo-
T OT^^fe -S f KUJXuto)U OTH neR^Ul
^55 nujopn H gpoirm 3S
ie
e TUjeepe Te n wiAt K pcome TC neT
w HTc n^p Jtilrfpe n^R ose neRUjHpe ne it|T&.q Foi.64
rutoTR itSIjLt^c' ^\X&. Unp jueeve* e poi go\toc
se ivr iwi'xe n^i g^poi JU^T^^T- ILuon
genptojute H

n gpcoit ^qeioc &.TTIO ndJtie

cvna^e ig^itT eq-xiTc* nnojjtoc

p UJ^K ovpwjme HROTR utri OTUjeepe lynxt*

TOOTC nq-xiTc H'sitA.^" itqujtmie tt5juitA.c
^punne n^c w^niy^TT n Te ^pHnne n
Te 55
n^peenoc
 112 THE LIFE OF BISHOP PISENTIUS

ge
TecgiJi*.e
&U>R itt* <XITC w^q Unp R&^q e p no&e
irre nnovTe -snoTR e T&e noir-xaa it
Teqv^nr^H naa
Foi. 65 a
i^p I GRJ^itgOTpq n^ajuoc n cejuittoit itqge oit
e

gii
ue ito&e- epe necitoq 55 iun H ^mieiiie n^ujcone
e P*J xwq xi^T^^q 5Inp K^^q e (^s? TVoi^e e
pen JU^TT^^R ^5S R^HJLI^ 5i ne^c- ose Sine n^
eiuyr 2s:i c^ijuie tt&.i nTe nRTtt^iritoc THpq 55 neq-
nofie ujione e ^p^ ^ SO>R 'se ^RTIC^W it^q git
nee nT^ircHJUi^iie gn CT
ne^p^^H
e T^e gn\ei IIOVHH& se ^q^cfeca n iiq-
ujnpe gH oir\(OR^- ^qoTTtoujE Kan npwuie ^e
itijut srr&.K'xocnr n^i ^-n^g^pe^ e pooir
T c(OT55 t^p e pen eqn^p J^T c<x>T55

e &o\ se ^enig^'se w loitg^ HCT itHV e

gn TCRTaaipo nju^R^pioc ^.e ne-s^q *se

eqeujcone it55juiHHTii jmoouje gn oTeipHitH

Foi. 656 !Xe e fcoX gs Tocvrq ^Teipe R^vT^w ee |

PS TOOTOTT ^irco * jievgHT 55Toit ejm^T ^cujoon

OK K ovgpov eqn^p^i? K It ^jue H^i new
oT^^-fii n eiiOT e^n^ neezmeioc nenscRonoc eq-
jLioiru|T It neqeRR^HCi^* n Tep qoirto !<le

eqtt^RToq xe e pirit
eeeneeTe
gi TegiH 55 n(OT e fao\ 55 ngpi
OToei eswe iy^ poq H ovege eTooq Te
SAJUIOC d^it^Tr e TS'OXJI 55 nwo

nneT oira^fe uj(o\g| 5xjmoc e

e goTrw e gHTc n Tepe
nneT oT^^fe
55juioc gi ko\ eco
gn gHTq 55 nRoiri siRTHp 55 necjuioT K
Foi. 66 a oircopf noTio&uf ^TIO nee Ii GIT
P2^ ^^p niju. eT epe npcojute 55 neT
e ks\ n Teq^i's nqc^pev^i^e SAJUOOT eiriyoon gR
 BY JOHN THE ELDER 113

ujcone nun ojvrTVo nTevnov

djuKiTn (Je 10 neT
epe nevgHT covTion e govn e nnovTe jun nneT
nTeTncnCcanq gn gen pSeioove Ain gen
K*C eqnaoi&.p^K*Xei 55 ne^c nq
-xe

p oTit^ \\jjLtJUMi gn Tn^inaoi^nT* e poq xe

ovgOTe* ne ge e g^p^i K(?I*X ntioirre CTSoitg|

pu|&.n ovaw M gHT THTTK TO\JUL^ e

nepiep^a^e
\\c,\ nigdwo&e ^e ^rro'[Link] e <xooc oce
neiytop JUL
ne neT OT^^ K enicnonoc ^n^ necvneioc
Tettov e.'sjji neg^pHTon 53 neiraaM7\ion
K KwT^ uJ3cnqciOTii e nnoTTe eqo>iy
ho\ gn TT^npo 5S neqtJiepiT eT OTT^^I uoc neT-
e Foi. 66 b
|

iLmoc- -se nTWTn HTII n^uj-

eq-xio
eTeTnttj^neipe nneT eigwn juumooir e TOOT
on *xe KTIOTII ^e HT
*xe ne n
T n^. eiu>T ^IT^JULWTII e poov ^TW on ^xe
IXnou ^iceTn THTTII
epe
e fcoTV evionjf iy^ eneg_;
&. ovn w n&. jutep^Te xe neT n^eipe
j\.TeTneiJue
ISnoTwuj 51 nnoTTTe- n^i ne nqiyCiHp *wvu> nqcon
K^T^ ee nT^q-xooc gjS neT^rf^eXion eT oT^iJfe xe
neT n&.eipe Si novoauj H
n^ CKOT T gn nHTe S
ne nation ^TO> T&. cione ajrto T^ JU^
n ovgpoT ^Teine uj&. poq n oTojHpe UJHXI | epe FoL 67 a
oT^xixitoiiiou gicowq IXqn^p^R^\ei ILuoq
juuutoc -xe^pi T&.^&.nH nl* ct^p^^i^e Ujmoq
oT'x&.ijmionion eqgpoT ne ^Xq-xne neqeia>T -xe
nneT oir^iJi e eic &.OTHP n ovoeiuj
n^i T^gpq ne^x^q -xe eic c^ujqe n pojuine n
pojuine ttje neRiy\H\ o5 n&. ei(OT ty&.qno'xq e
(sic)

nn^g^ nqgiTe n gHTq nee 5S nKAjuovX nTe nqJ&^\

cnoq *.V(o g^g^n con uj^n ei^ TOOTH itcwq
Q
 114 THE LIFE OF BISHOP PISENTIUS
xe
e* &oneei e poq n^ CKOT* IT* CIIOT -xe
e poi ea\ou IODC-
itawi xe &COR e rrtVovTHp 53 nc<Aiovg_ n<?
eliten^i n OVROTTI 55Aioov itT^itO'xq e-sli! nei
Foi. 676
ujnpe UJHJLI juuutoit npoc ee eT eiit^ir e poq nei
|

it^q exi^Te aa&um <^e e gpirtt e

oTregc^gite S n^ -sc K eiu>T H
necTTiteioc a^vco ^iTpe ^n^ e\i-
c^ioc nenpecforrepoc ^TTW nenpoeicTOc ii ITTO-
noc fctoK e
gpTit e neeirci^cTHpion
SUUOOT mu ^leiue iiuuioq 55 nneT
nneT OT^^& c^p^^i^e 15 [Link]'y ^55 neqTHH^e e
JA neitoT jmn nujHpe AMI nenuST CT
5 TUUOOT 55 neqeitOT eq^co [Link]
xe *si 55 neKUjHpe- 11^ KOK e neRHi it^ Tcooq e
wei JUIOOT CT oT^evfi KT ^ST^V^T K^R e
55 ncu>ov n^ nicTeTe e n^sc
KT ^qp n^i 2ke it^i nesw eicoT xe K
oi. 68 a rrre n^^umcotiioit ei e
nqTCoq nToq gn neq^ri'x |

necTiieioc Ke-sn 'X^IJUCOUIOK e

55 nujHpe nixi n ptoute
11 e &o\ se neq-
aoi e osi eooir e 6o*X gi TOOTOTT it nptojuie-
it
Tepe nPioxie xe si 55 nequjHpe ^se
e neqni npoc ee HT jvqgpxio'Xo^ei itaa git
H^i npcojuie Airmen Tpe qRToq iy^ poit giTit geit-
ROTTI Hgpoir 'xe eTei eixioouje xiTt n^ ujnpe it

Tepe iove ^e e fco <V 55 i*umt !\ n^evuuicoitioit p^grq

e paa ^55 RR^ TeiritoT ^qgiVe 55xioq ^qcauj
e &o\ it gHTq *se neciriteioc g^iTit Teccp^c*ic JS.
*
e 6o\ g55 n^ AI.^ it ujione

_
Fol 68

y %
6
goTit e
nujHpe
n^ HI yt OT oirp^uje
|HA. R^s e^.pl^e ^i-siTq e
>

^TIO [Link] qRToq

 BY JOHN THE ELDER 115

e 2ttoq uj&. negpov 55 neqAAOV ^cujcone **.e AAM-

HC* ^eitRovi ITgpov ^qCium uj*. nitois' n pcoxie
A>qnpocRVttH ti^q ^qajtA^gre K Tq^i-x- e ^-xco
AAAAOC -xe * nujHpe UJHAA K^e^pi^e e &o\ g5I"

juttfoc n&n. n^ eiuiT ^e UTeTitoT T^iTcooq e

gw ijuuiooTr HTW TRjuirf eiu>T T^^T n^i ^ irac n
.^P I '^ e ** rrr^X^o &i n&. ujnpe giTW neiv-
T OT^[Link] ^XqOTlOUjE *X
It U>& OTI1 ^OJU.
neT nicTeve juwAiCT* uj^pe JUUUIOOT 55
^X^o n OTTOK ituut T
juinp jmeeTe e poi -xe nei ^^picut^ n
e poi JGuuon JUH ^enoiTo *\\^ T<yox. AA
CT ujoon | gK nqTonoc T OTra^ n neT it^- Foi. 69 a

P&.T01T gK OTTITIC^C CCOTTT(OIt JLin OTTgHT JU.K P^

JUUT iv.T
n^gre K gHTq [Link] uieit lo n* ujnpe d^n^
TOK e g<u>& K ^-xieine
H Tep qosooir A. npcojuie &IOK e o\ gi
eooir 5i nitoirTe ^TO> eqeir^^piCTei it
n^ eiuvr 5S AA^R^PIOC ^cujione !Xe oti
n OTrgpoTT ^Tnlt^ K ngHT K OTT-
ROig^ qws'e e^x*.

ptoxie ^qR(og^ Tqcgijme ^ n-xi^o^oc IIJU^CT

neT n&.noTq n^i CT qjeonei e p neeooT K Teq>Tcic
n TJUiirrpwJUie ^qne-s necR^K^^Xon e ngHT IA
necg&i e gpvit eTpojjme gtoc -xe ^quonuoiu-i iu-
ju^c- TcgiAjte !Xe T SAAA^V itecoiro-x e iu:i;pnxic\
T AAAA^V ^TTUi ngOOTTT g<O(A>q ItqCTO-S |
nTlO\AA Fol. 69 b

nT^vito-xq ncwq e goTit e TecgiAAe RA.T&. ee T

epe nujiw'xe enuj^nAAoouje e en IX.
n^T^AJtoit

npcoAAe ne*s TqcgiAAe e fio\ e T&e Tnownpi^ T gil

neqgHT e gpirit e poc IX neqeiiOT AAK TeqAA^^T
C AAR OTUJ nT0e AA RgHT AA
e Tpe qgAAOoc IIAAAA&.C R&.T&. ee HT^ nco-
co'Xo juco\i -iooe ote ngHT AA necg;\i AAeg^ n
 116 THE LIFE OF BISHOP PISENTIUS
se Hue itT^oje negate e negpvo* \omoit
15 JUL^^-xe it
neR^npiRoc 51
tt55

CUOT
TtitooTT n cu>q xe [ne] cRVei AAAAOR
K ^evnoRpHcic K ^nx^R^ioit ^ npoixie |

Foi. 70 a ne^ poov e fco\ 55 n^jme eqjuoouje R^Tdw xiw

eqe^TT\oT xe ^K^IOR JS.M ujiv necvueioc oir
ne n^(oi 55 necTneioc tt5xtji^i we oirpiA R&T
ne npiouie T SAJU^T H Tepe q<yco ^e
^p^T^H e o\ eqs'oiiT-
^ npn ^^p fcwR e ngcoTn 55 negpov T
IX nitoTTe OTTK ne KT ^q-xooc 55
se neos ng^n e poi &.HOR ^najnow&e ne-xe
H gore ei *2u5 npcoxie er i5ju.*Tr

qfc^c^m^e e neqc* it
gpirn