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More engravings of Rome in the 18th century from Piranesi: Vatican Rotunda and Meta Sudans!

Posted on by Roger Pearse

A tweet this evening drew my attention to the fact that a search by author on Piranesi at the Spanish National Library produces heaps of results, available in very high quality and very large images.  I looked through these, and found a couple of gems.

First, an external view of St Peter’s: “Veduta dell’ Esterno della gran Basilica di S. Pietro in Vaticano”.  This is too large to display here, but it features the vanished 3rd century circular tomb, known as the chapel of St Andrew, which stood to the south of St Peter’s and was demolished in the 18th century.  I’ve made a detail picture, itself still very large:

Piranesi, Vatican Rotunda. From external view of St Peter's Basilica.
Piranesi, Vatican Rotunda. From external view of St Peter’s Basilica.

I have also found the two images of the Colosseum and Arch of Constantine, which I dealt with yesterday, but in much higher resolution.  In fact it is only when you see the original detail, that you realise quite how special these pictures are.

But what I was most interested in was the vanished fountain, the Meta Sudans, visible in them.  Let’s remind ourselves of how this looked ca. 1900, a stubby thing of brick with the upper portion gone.

Meta Sudans ca. 1900. Waterford co.
Meta Sudans ca. 1900. Waterford co.

As a coin of Titus shows, it was originally tall, and slender:

Meta Sudans on a sestertius of Titus
Meta Sudans on a sestertius of Titus

So how did it look ca. 1800?  In the first Piranesi etching, “Veduta dell’Arco di Costantino, e dell’Anfiteatro Flavio detto il Colosseo”, accessible here, I have zoomed in on the Meta Sudans:

Piranesi, "Veduta dell'Arco di Costantino, e dell'Anfiteatro Flavio detto il Colosseo". Detail showing Meta Sudans.
Piranesi, “Veduta dell’Arco di Costantino, e dell’Anfiteatro Flavio detto il Colosseo”. Detail showing Meta Sudans.

The second, “Veduta di Arco di Costantino”, online here,  shows the fountain from the other side through the Arch of Constantine.  Again I have extracted a detail:

Piranesi, Meta Sudans in "Veduta di Arco Costantino"
Piranesi, Meta Sudans in “Veduta di Arco Costantino”

It’s pretty obvious that at this time it stood much nearer to its original height.  We can see the point at which it was then chopped off, in a tidying-up exercise, losing two-thirds of its height in the process.

As we can see, by comparison with the massive stub in the 1900 photograph, this was a big monument!

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The “Glaphyra” of Cyril of Alexandria and Matthew 27:25

Posted on by Roger Pearse

Cyril of Alexandria wrote quite a number of commentaries on the Old Testament.  There is the De adoratione et cultu in spiritu et veritate, in 17 books, in the form of a dialogue with a certain Palladius.  There is the massive line-by-line Commentary on Isaiah, in 5 books; and his Commentary on the minor prophets, with which we have been concerned recently.  There is also a collection of fragments from a Commentary on the Psalms, collected by Angelo Mai.  But not all of these are genuine.[1]

But there is also the Glaphyra, the “Elegant Comments”, in 13 books, which he deals with select passages from the Pentateuch.  7 books are devoted to Genesis, 3 to Exodus, and 1 book each to Leviticus, Numbers, and Deuteronomy.  It appears in the Patrologia Graeca volume 69, cols. 9-678, and as far as I know has not been translated into English, or any other modern language.  The work was also translated into Syriac in the 6th century by Moses of Agel, and fragments of this translation are extant.

The work begins with a preface (cols.9-10) in which he makes clear that the purpose of his exegesis is to show that “the end of the law and the prophets is Christ.”

These notes are necessary, for I find that an online search on Cyril of Alexandria and Glaphyra produces almost no information.  But of course our interest is his references to Matthew 27:25, “His blood be upon us and upon our children.”  The TLG gives 4 results in the Glaphyra in Pentateuchum {4090.097}, when searched:

  • PG 69 page 44 line 17: τῶν ὅλων Κύριον, καὶ τετολμήκασιν εἰπεῖν ἐκ πολλῆς ἄγαν ἀνοσιότητος, «Τὸ αἷμα αὐτοῦ ἐφ’ ἡμᾶς, καὶ ἐπὶ τὰ τέκνα ἡμῶν.» Ἀλλὰ τὸ μὲν αἷμα τοῦ Ἄβελ
  • PG 69 page 349 line 29: Ἕτερον γὰρ, οἶμαι, παρὰ τοῦτό ἐστιν οὐδὲν τὸ ἀσυνέτως εἰπεῖν ἐπὶ Χριστῷ· «Τὸ αἷμα αὐτοῦ ἐφ’ ἡμᾶς, καὶ ἐπὶ τὰ τέκνα ἡμῶν.»
  • PG69 page 629 line 17: ὑπὸ νόμον ὡς ἡγούμενον· πυῤῥὰ δὲ ὅτι τῆς οἰκονομίας ὁ τρόπος ἐφ’ αἵματι γέγονε δι’ ἡμᾶς καὶ ὑπὲρ ἡμῶν. Ἄμωμος δὲ, διὰ τὸ ἀπλημμελές· οὐ γὰρ οἶδεν
  • PG 69 page 649 line 17: Χριστῷ, ταῖς ἑαυτῶν κεφαλαῖς καταγράφουσι τὸ δυσσέβημα, λέγοντες· «Τὸ αἷμα αὐτοῦ ἐφ’ ἡμᾶς καὶ ἐπὶ τὰ τέκνα ἡμῶν.» Οἱ δὲ τῆς παρ’ αὐτοῦ γλιχό-

So let’s go and look at the first of these.  As ever I give the Latin text, which I can OCR using Abbyy Finereader 12 Screenshot, rather than the Greek which I cannot; and translating from it.

The first passage, col. 44, is on Genesis, the story of Cain and Abel.

For everywhere they [the Jews] live, as strangers and foreigners, and fearful, and that which is right for free-born men, without liberty.  Now Cain received the sign so that they might not kill him.  For not all Israel was ruined.  But the rest were made saved, as the prophet said, who understood this and prophesied, saying “If the Lord of the Sabbath had not left us a seed, we would have been like Sodom and Gomorrha.”  For this reason also the divine psalmist, lest Israel might be dissolved in the world, called upon the God of the whole world, saying, “Do not kill them, lest they forget your law.”  So Cain went out from the face of the Lord.  For so it is written, “And Cain went out from the face of the Lord.”  The same thing happened to the Israelites, to whom it was spoken by the voice of the prophet, “When you stretch out your hands to me, I will turn my eyes away from you; and if you multiply your prayers, I will not hear you.  For your hands are full of blood.”   For they killed the Lord of all, and in their extreme impiety dared to say, “His blood be upon us and our children.”  The blood of Abel cried out only against his single killer.  But the precious blood of Christ cried out so greatly against the cruelty and inhumanity of the Jews, for he freed the world from sin, for he was poured out for it.  For this reason the divine Paul says, “”we come near, we who are justified by faith, by the shedding of the blood which is called better than the blood of Abel.”  I think that this must be added to what has been said: “For afterwards”, he said, “Adam knew Eve his wife and she conceived and gave birth to a son, and called him Seth, saying, ‘God has appointed for me another seed, in place of Abel whom Cain killed.”[2]

As usual with Cyril, we see an Old Testament story being interpreted as a prediction of the events of the New Testament.

More in due course!

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  1. [1]Robert Wilken, “Cyril of Alexandria as interpreter of the Old Testament” in: The Theology of St. Cyril of Alexandria: A Critical Appreciation, A&C Black (2003) p.4.↩
  2. [2]Ubique enim hospites atque advenae, et trepidi, et ea quae ingenuos maxime decet, libertate carentes vivunt. Caeterum accepit Cain signum ut non interficerent eum. Periit enim non totus in universum Israel. Reliquiae autem salvae factae Sunt, juxta prophetae vocem, qui cum hoc intelligeret, praeclamavit, dicens: «Et nisi Dominus Sabaoth reliquisset nobis semen, sicut Sodoma facti essemus, et sicut Gomorrha similes essemus.»Quocirca, divinus etiam Psalmista, ne in universum absumeretur Israel, Deum totius universi rogavit, dicens: «Ne interficias eos, ne quando obliviscantur legis tuae.» Praeterea egressus est Cain a facie Domini. Ita enim scriptum est:«Et egressus est Cain a facie Domini.» Tale quid accidit Israelitis, ad quos dictum est per vocem propheta :« Quando extenderitis manus vestras ad me, avertam oculos meos a vobis; et si multiplicaveritis orationem vestram, non exaudiam vos. Manus enim vestra sanguine plenae sunt.» Occiderunt enim universorum Dominum, et prae nimia impietate ausi sunt dicere: «Sanguis ejus super nos et super filios nostros.» Atqui sanguis Abel adversus solum interfectorem clamavit : pretiosus vero Christi sanguis fere tantum clamavit adversus Judaeorum crudelitatem atque ingratitudinem : liberavit autem mundum a peccato , utpote fusus pro ipso. Idcirco etiam divinus Paulus ait, «accedere nos, qui per fidem justificati sumus, fusione sanguinis melius loquente quam sanguis Abelis». Illud vero etiam iis quae dicta sunt adjiciendum puto : «Postquam enim, inquit, «mortuus est Abel, cognovit Adam Evam uxorem suam, et concipiens peperit filium, et vocavit nomen ejus Seth, dicens “Suscitavit enim mihi Deus semen aliud pro Abel, quem occidit Cain.»↩

Severian of Gabala, De Sacrificiis Caini (PG 62: 719-722 = CPG 4208) – now online in English

Posted on by Roger Pearse

Another work attributed to Severian of Gabala, On the sacrifices of Cain, CPG 4208, has come online at Academia.edu here.  It contains parallel Greek and Latin from Migne.

Marvellous!

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The Meta Sudans in a drawing of the Arch of Constantine by Piranesi

Posted on by Roger Pearse

The Meta Sudans is (by now) familiar to us in old photographs, as a Roman fountain extant as merely a brick stump outside the Arch of Constantine in Rome, which was demolished by Mussolini in the 1930’s.  But until the 19th century it was twice the height.  Ancient pictures on coins show a slender, pointed item.

Here is a drawing by Giovanni Battista Piranesi, 1760, of the Arch of Constantine, which I saw on Twitter here.  It is notable because we can see the Meta Sudans through one of the arches.

G.B.Piranesi, Arch of Constantine with Meta Sudans
G.B.Piranesi, Arch of Constantine with Meta Sudans

This seems to be an engraving called “Veduta dell’Arco di Costantino Magno”.  I learn from the British Museum site that it comes from a volume called “Le Antichità Romane”,[1] where it is Plate XXXVI, figure II of the first volume. It is a 1756 etching, apparently.

 

Here is another, also by Piranesi, from here:

Piranesi, 1760. Arch of Constantine, Colosseum, and Meta Sudans
Piranesi, 1760. Arch of Constantine, Colosseum, and Meta Sudans

This etching is labelled “Veduta dell’Arco di Constantino e dell’Anfiteatro detto il Colosseo”.  Sadly it is not clear to me whether this is part of a series, or how it should be referenced.  The Library of Congress make a high resolution image available here.

The British Museum site also has another etching and aquatint, “Veduta del Monte Palatino, dell’Arco di Costantino, e di Tito, dei Tempi di Venere e Roma e parte del Colosseo”.  This also shows the double-height Meta Sudans, looking rather unfortunately shaped (which may explain why its upper storey was removed).

AN00839073_001_l

Let’s have a detail of the Meta Sudans:

AN00839073_001_l_detail

This was made between 1800-1820.  The more info we can find from before the partial demolition of the 19th century, the better.

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  1. [1]Giambatissta Piranesi,  Le antichità romane opera di Giambatista Piranesi architetto veneziano divisa in quattro tomi, Nella stamperia di Angelo Rotilj, 1756.  4 vols.  Full details here.  Volume 1 at least is at Arachne here, although not for download.↩

Cyril of Alexandria and Matthew 27:25 (part 2): the case of the vanishing passage!

Posted on by Roger Pearse

Yesterday I discussed 5 passages from Cyril of Alexandria’s Commentary on the XII minor prophets, which according to a TLG search supposedly reference Matthew 27:25, “His blood be upon us all”.  Passage #1 was a glitch, and #3-5 are genuine and I gave the passages in translation using the Fathers of the Church translation.

But it is passage 2 that I want to discuss now.  For I was unable to see it, in the Google Books Preview of the commentary.  The TLG result is as follows:

  • Volume 1 page 530 line 13: γὰρ τῷ Πιλάτῳ σταυροῦν ἀναπείθοντες τὸν Χριστόν “Τὸ “αἷμα αὐτοῦ ἐφ’ ἡμᾶς καὶ ἐπὶ τὰ τέκνα ἡμῶν.” τοιγάρτοι  πανοικὶ διολώλασι καὶ αὐτοῖς ἀνδράσιν ἡρπάσθησαν πόλεις,

As we can see, the Greek of Matthew 27:25 is right there.  Here is the page from the Pusey edition[1], volume 1, page 530 (click on the picture below for a larger image):

Pusey_p530

So … why did it not show up in my search of the Fathers of the Church translation?

The running header in Pusey tells me that this is from the Commentary on Amos, chapter 9:4, at the end.  If I look at the Fathers of the Church 116, Commentary on 12 Minor prophets, volume 2, p.120 indicates the start of Pusey p.530, and p.121 shows the start of p.531.  But it is noticeable how much less text there is, than between “(531)” and “(532)”.

FOC116_p120FOC116_p121

There’s only one conclusion to draw.  The translator, for whatever reason, has omitted this passage from his translation.

This may be an honest error. After all, similar passages do appear translated in the next volume of the same commentary.  But the passage might be considered anti-Semitic, and so politically controversial.  I have referred before to the atmosphere of fear in US universities these days.  It would be worrying if it was omitted for reasons of self-preservation: just as copies of the Talmud in medieval Europe omitted material about Jesus, out of fear of the inquisition.

I have asked a correspondent for a translation of the missing portion, which I will add here.  And I shall write to the editors of the FOC series, and draw their attention to the omission.

UPDATE: Two kind commenters have had a go at the passage (see below).  Bryson Sewell has sent in a version in PDF, with some notes on an unusual Greek usage, which I attach.  Comments are welcome!

“And the wretched crowd of the Jews has endured this, who transferred his righteous blood upon their own heads. For when they were persuading Pilate to crucify Christ, they said, ‘His blood be upon us and upon our children!’ Accordingly, they all perished with their whole households and their cities were plundered together with their men, so that no one was able to escape. As regards the sort and number of the things that they have suffered, the long history books of those who have written about such matters sing of them.”

In addition I have looked again at Pusey’s edition, and verified that there are four, and only four references to Matt.27:25 in the commentary on the 12 prophets:

cyril_pusey2_index

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  1. [1]P.E. Pusey, Sancti patris nostri Cyrilli archiepiscopi Alexandrini in xii prophetas, 2 vols. Oxford: Clarendon Press, 1868: 1:1-740; 2:1-626.  Volume 1; Volume 2.↩

Cyril of Alexandria and Matthew 27:25 (part 1)

Posted on by Roger Pearse

The evil day has arrived, when I have to sift the references to Matthew 27:25 found in the works of Cyril of Alexandria.   Woe is me.

We start with his Commentary on the 12 Minor Prophets.  The TLG search gave us the following five references:

  • Volume 1 page 90 line 7: φόνος καὶ κλοπὴ καὶ μοιχεία ἐκκέχυται ἐπὶ τῆς γῆς, καὶ    αἵματα ἐφ’ αἵμασι μίσγουσιν.   Ἀναγκαῖον ἡμᾶς διατρανοῦν ἐθέλοντας τῶν προκειμένων τὸν νοῦν, μονονουχὶ παλινάγρετα ποιεῖσθαι τὰ ἐν ἀρχαῖς, …
  • Volume 1 page 530 line 13: γὰρ τῷ Πιλάτῳ σταυροῦν ἀναπείθοντες τὸν Χριστόν “Τὸ “αἷμα αὐτοῦ ἐφ’ ἡμᾶς καὶ ἐπὶ τὰ τέκνα ἡμῶν.” τοιγάρτοι  πανοικὶ διολώλασι καὶ αὐτοῖς ἀνδράσιν ἡρπάσθησαν πόλεις,
  • Volume 2 page 232 line 9: τὸ ἀπηνέστερον, ἢ τί πρὸς θυμοὺς ἀγριώτερον; οἵ γε καὶ αὐτὸ τὸ δίκαιον αἷμα ταῖς σφῶν αὐτῶν ἐπαντλήσαντες κεφαλαῖς, ἀπεριμερίμνως ἔφασκον “Τὸ αἷμα αὐτοῦ ἐφ’ ἡμᾶς καὶ “ἐπὶ τὰ τέκνα ἡμῶν.” πρᾶος δὴ οὖν ὁ λαὸς, ὁ τῆς τούτων
  • Volume 2 page 324 line 22: ὄλεθρον ἐν ἡμέρᾳ μιᾷ, καθ’ ἣν ἔφασαν προσάγοντες αὐτὸν τῷ Πιλάτῳ “Τὸ αἷμα αὐτοῦ ἐφ’ ἡμᾶς καὶ ἐπὶ τὰ τέκνα “ἡμῶν.” εἰ γὰρ μὴ καὶ συνεκβέβηκε παραχρῆμα τὰ ἐκ
  • Volume 2 page 454 line 12: “αἶρε, σταύρου αὐτὸν,” καὶ αὐτὸ δὲ τὸ δίκαιον αἷμα ταῖς    σφῶν αὐτῶν ἐπηντλήκασι κεφαλαῖς. ἔφασκον γὰρ πάλιν “Τὸ αἷμα αὐτοῦ ἐφ’ ἡμᾶς καὶ ἐπὶ τὰ τέκνα ἡμῶν.” διὰ τοῦτο τοίνυν, φησὶν, οὐκέτι φείσομαι ἐπὶ τοὺς κατοικοῦντας

The edition used in the TLG is that of Philip E. Pusey in 1868-72.[1].  I would prefer to map this to the PG edition, in PG71-72 (which reprints the Aubert edition).  The page numbers are to the Pusey edition.

Thankfully I learn that a translation (in three volumes!) of this work exists, published by Catholic University of America Press in the Fathers of the Church series, and made by Robert C. Hill, a man who deserves very well of this age.  Better still, Google Books previews exist.  The text used was the same Pusey edition.

The first passage – Pusey vol.1, p.90 – does not seem to reference Matt.27:25, and when I examine the original volume, it does not appear there.  The list of references was supplied to me by a kindly colleague, however, and it may simply be a glitch.

I shall comment separately in a moment about the second passage, where something unusual has happened!

The last three references, all from Pusey’s volume 2, all appear in the FOC translation.  Here they are.

From FOC volume 3, p.51, commenting on Zephaniah 3 (“volume 2” p. 232):

I shall leave in your midst a people gentle and lowly, and the remnant of Israel will reverence the name of the Lord; they will not be guilty of iniquity and will not say idle things, nor will deceitful talk be found in their mouth (vv. 2-13).

Again he addresses Zion, or the holy city—I mean Jerusalem—in which he also promises will be left the gentle and lowly people. Though in fact the synagogue of the Jews had raged against Christ the Savior of all, and had turned murderer of the Lord, and of it he requires an account, yet not all perished; the remnant was preserved and the survivors saved, a great number of them coming to faith. (232) These were the gentle, not venting on Christ their rage like a bull, like of course those who at that time brought him before Pilate, crying out in the words, “Away with him, away with him, crucify him,” and adding to this the cry, “If you do not kill him, you are no friend of Caesar’s.” In fact, what could be more cruel than such people, and more fierce than their anger? They brought innocent blood upon their own heads in saying without a thought, “His blood be upon us and upon our children.” So the people who had no share in their savagery were gentle, therefore, and likewise lowly in their subjection to Christ, submitting the neck of their mind to his yoke, and willingly heeding his loving call, “Come to me, all you who are weary and are carrying heavy burdens, and I shall give you rest. Take my yoke upon you, and learn from me, for I am gentle and lowly in heart, and you will find rest for your souls.”

They are therefore also conformed in this to Christ, who for our sake made himself poor, as though unconcerned for the glory proper to God and his pre-eminence by nature, in order that in the divine plan he might endure the condition proper to a slave. Let those who enjoy spiritual guidance from his laws therefore model themselves on him. It is they who will also reverence the name of the Lord; the divinely inspired disciples, who before others also have the role of light of the world, are among those who have particular love for God. Now, those who love God, and are good, will avoid iniquity and idle words, he says: they will not say idle things, nor will their talk be false, the meaning of deceit. By contrast, this is spiritual adornment, highly befitting the ornaments of virtue like a kind of crown: …

From FOC volume 3, p.124, commenting on Zechariah 3 (“volume 2” p. 324):

Lo, I am digging a pit, says the Lord almighty, and I shall get a grip on all the injustice in that land in one day.

He presented our Lord Jesus Christ as light and dawn, and the fact that he will illuminate like daylight those in darkness and the shadow of death, that is, in error. But it was also necessary to forecast the fulfillment of the divine plan, namely, death for the sake of us all, which he willingly underwent by surrendering his own body to the cross, because the Jewish race had also offended and forfeited their relationship with him. You see, since the  wretches did not understand the mystery of the Incarnation and became murderers of the Lord, consequently and very properly  they were deprived of hope and perished miserably as miserable people, caught up in terrible and ineluctable calamities. So he  actually likens the cross of the Savior to a pit, since those who  shed the Lord’s blood fell into a pit, as it were, even presuming  to give over to crucifixion the Author of life.

Now, if the Father himself spoke of digging a pit, let no-one be scandalized, but consider rather that the expression  is redolent in some way of the Incarnation; it is like what is said wisely and precisely by Christ, “I came into this world for judgment so that those who do not see may see, and those who do see may become blind.” Admittedly, while there is truth in claiming that he did not come for this reason, for some people to become blind, nevertheless it was not only the fault of uncomprehending people that ntisrepresented the manner of the wonderful Incarnation; they refused to see, in fact, despite having access to the divine light. This is the way to take it here, too: while the Father sent the Son “so that the world might be saved through him,” on account of the folly of those who failed to understand, he who was sent became a pit and a trap for those who crucified him. Perhaps it was the one who sent him who is somehow thought to have dug the pit; so he actually says, I shall dig a pit, and I shall get a grip on all the injustice in that land in one day, by digging a pit meaning, I shall seek it out and carefully pry into it.

You see, they killed the holy prophets, and like hunters they assailed those sent at various times, abusing some, maltreating others, killing still others. God was still tolerant, however; the victims were servants and fellow slaves of those who committed the murders. Since in their unrestrained assaults they went to extremes, and contemplated such an unholy outrage as audaciously to do violence to the Son himself, and fell into the pit by crucifixion, he no longer forgave their unbridled sin. He sought out the offenders and submitted them to punishment, decreeing the destruction of the whole of Judea on one day when they paraded him before Pilate and cried, “His blood be upon us and upon our children.”  Even if the effects of divine wrath did not immediately befall them, even if the penalty was not sought without delay, nevertheless the just sentence from God took effect on them, destruction gripping the land of the Jews, as I said. (325) While the Savior was taken off to crucifixion, therefore, women followed him, weeping and wailing; he then turned and said to them, “Daughters of Jerusalem, weep not for me: weep for yourselves and for your children.” They were, in fact, delivered to destruction and slaughter, and there happened to them what was said in the verse of Isaiah, “Your land is desolate, your cities are bumed, foreigners consume your very land before you, and it is devastated and overwhelmed by foreign peoples.”

From FOC volume 3, p.216, commenting on Zechariah (“volume 2” p. 454):

…of all—Christ, I mean—and be subject to him, they stupidly associated themselves instead with those who slaughtered and sold them. The Only-begotten Word of God became man, remember, and clearly said in  unmasking both those men’s knavery and the sincerity of the divine plan for us, “I am the good shepherd. The good shepherd lays down his life for the sheep, whereas the hired hand, who is not the shepherd and does not own the sheep, sees the wolf coming, leaves the sheep, and takes to flight. (454) The wolf snatches them and scatters them, because he is a hired hand, and does not care for the sheep. I am the good shepherd.” Now, the Jews, miserable though they were and needing to voice their criticism of the hired shepherds, did not do so; rather, the good shepherd, who laid down his own life as a ransom for all, they abused in countless ways, stoned, reproached, and in the end opened their mouth wide against him, crying out along with their leaders in demanding from Pilate, “Away with him, away with him, crucify him,” and actually bringing down his righteous blood on their own heads in the words, “His blood be upon us and upon our children.”

Hence I shall no longer spare the inhabitants of the earth, the text says: they no longer deserved pity from God; instead, each person was delivered into the hands of their neighbor and into the hands of their king or ruler. In fact, they crucified Emmanuel, and became murderers of the Lord, completely sacrilegious. But God called them to repentance, and did not immediately inflict on them the effects of His wrath. After the lapse of thirty years from the crucifixion of the Savior, however, peace departed from the country of the Jews; there were enemies everywhere, city invading city, people in each one divided among themselves and fighting with one another, the result being that they found themselves in equal trouble from one another as befell them from the enemy. The bold Roman generals were in control of the land of the Jews, burning cities along with inhabitants, (455) and subjecting the country to the yoke of slavery. Those capable of fleeing dwelt in the lands of the nations, which is still the case today.

A Google Books search of volume 1 and volume 2 turns up no results.  In fact there are no results to be found in these volumes.  I will discuss passage #2 in just a moment.

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  1. [1]P.E. Pusey, Sancti patris nostri Cyrilli archiepiscopi Alexandrini in xii prophetas, 2 vols. Oxford: Clarendon Press, 1868: 1:1-740; 2:1-626.  Volume 1; Volume 2.↩

From my diary

Posted on by Roger Pearse

At least I got Procopius done.  But I really feel he’s too late a writer for me to worry about, in the survey of early Christian writers who wrote about Matt. 27:25.  I don’t know about anybody else, but I am getting a little fed up of this particular story.  Perhaps it’s time to write about something else, even though we are not done yet.

Jonathan Armstrong’s translation of Eusebius’ Commentary on Isaiah arrived today, and interesting it is too.  At various points Eusebius signals where each book of Origen’s lost Commentary ceased.  It’s a reasonable assumption that there’s a relation between the texts, if Eusebius thought that worth doing.  He also refers to his Onomasticon in the work.

I really ought to start thinking about Methodius of Olympus, and getting a handle on the Old Slavic versions of his works again.

And Eutychius is still not done – it would be nice to do more of that.

Always so much to do.  But I think that’s enough for tonight!

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Procopius of Gaza and Matthew 27:25 (part 2)

Posted on by Roger Pearse

Let’s continue looking at the references to Matthew 27:25 – “His blood be upon us, and upon our children” in the 6th century writer Procopius of Gaza.  Earlier I translated a number of passages here.  We’re looking at this reference in BiblIndex:

  • Procopius of Gaza, Commentarii in Octateuchum, PG 87.1, 21-1220. (p.252); (p.491, l.46); (p.919); (p.923); § 1 (p.41)

The “pages” are actually column numbers.  We dealt with col. 252 in the last post.

Col.491 is next.  This is from the commentary on Genesis, dealing with chapter 49, verses 1-2, but the commentary seems to have little or nothing to do with the passage.  This quickly turns into a list of the crimes of Israel.

On looking at the text of “column 491” in the PG, I find pages of Latin, for some unknown reason.  Migne is reprinting an old edition, as usual.  Most Greek texts were printed first in a Latin translation, and the Greek text was printed later.  So I hypothesise that the Greek text of the Commentary on the Octateuch was not printed in its entirety, forcing Migne to print the full Latin version, and whatever Greek he could find.

The text reads as follows:

Nor was it held back by its weakest part.  While the Jews were fleeing the limits of their homeland and were dispersed in Israel, God was sifting the gentiles who lacked his enlightenment.  In fact we can say this about those who assailed the knees of the bull [=Christ], not about all of them.  For we can say about them, that they didn’t make themselves companions in this most awful but necessary murder, as it is read in Deuteronomy, “Our hands are not covered with this blood, nor did our eyes see it.”  God orders that those who have not committed murder must say these words, washing their hands in the valley above a slaughtered cow: i.e. those who are near the town within whose boundaries the murder was committed and near where the body was found.  The others [commentators] suppose that this cow is a type of Christ.  To this statement the Jews emit a contrary statement, clamouring, “His blood be upon us and upon our children.”  But Moses withdrew the curse from the Levites, when they took up arms with the Rephidim on account of the dereliction of the people and the making of the [golden] calf, and did not spare brothers or sons.  This curse, which they needed to be dispersed, was converted into a blessing, and the Levites accepted offerings from the other tribes of the city: in which they lived as strangers and pilgrims.  Not otherwise do perfect Christians and true worshippers of the divinity abide in this world.[1]

This seems to be suggesting that it is wrong to hold all the Jews blameworthy for the murder of Christ, even though the Jews said, “His blood be upon us and our children”.

Next up is column 919.  This is commenting on Deuteronomy 18:11.  Interestingly Migne does not signal the reference to Matt.27:25:

And as God illustrated the dignity of the laws of this prophet, he says, “Whoever will not hear what was said in my name by the prophet, I shall lay a penalty on him,” in the same way a penalty was taken from this people on account of the blood which was shed from Abel to Zachariah, and last of all, of Christ himself, whose blood they had blamed on their heads and those of their children, and still they receive the penalty of that impiety.[2]

Next col. 923, on Deut.21:1.  This is about Jewish conversions to Christianity.  I apologise for the poor translation – the general sense is obvious but I could not follow the syntax very well.

Indeed far away they recede from the impiety of the Jews, in that city in which He was wounded and tortured, found far away by a strong order, they submit however first in a rustic church, and at that instant wash their hands in Christ himself, stained with his blood.  And they certainly receive remission of sins, hiding themselves no part of the impiety of the Jews who said, “His blood be upon us and upon our children”.  Thereafter, purged by baptism, they say, “Our hands have not shed hus blood.”  And although they were from the Jews, they have renounced however all community with them.[3]

 

The final reference “§ 1 (p.41)” unfortunately doesn’t seem to mean anything.  There is certainly nothing in col. 41.

I don’t know that we learned a lot from Procopius, did we?  He expresses the same views as earlier writers.  The main point of interest is the reference to legal restrictions on Jews, which may be lifted by baptism.  This is probably a Byzantine thing.

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  1. [1]Nec tamen a molle est retentus. At Judaei patriae fugerunt fines, et dispersi sunt in Israel, gentibus cernentibus Deum, cujus alma luce ipsi carent. Hoc vero dicitur de iis, qui poplites tauri inciderunt, nec de omnibus. Possumus enim de his dicere, qui non se dedere socios ad hanc iniquissimam caedem perpetrandam, quod legitur in Deuteronomio : “Manus nostrae non fuderunt sanguinem hunc, nec oculi nostri viderunt”. Haec verba jussit Deus dicere illos, qui non caedem commisissem, in valle lavantes manus super mactata juvenca : nempe illos, qui proximi essent oppido, in cujus finibus homicidium esset perpetratum, et cui proximum jaceret cadaver. Caeterum juvenca illa quoque Christi typus censetur. Judaei huic voci emisere vocem contrariam, clamitantes : “Sanguis ejus super nos, et super liberos nostros”. Verum Moses ademit Levitis maledictionem, cum in Raphidim ob derectionem populi et formationem vituli ceperunt arma, et nec fratribus nec filiis pepercerunt. Hinc maledictio, qua dispergendi erant, conversa est in benedictionem, accipiuntque Levitae ab aliis tribubus urbium primitias : quas inhabitabant ceu hospites et peregrini, non secus ac in hoc mundo commorantur perfecti Christiani et veri adoratores Numinis.↩
  2. [2]Atque ut dignitatem legum prophetae hujus Deus illustret, inquit : “Quicunque non audierit omnia quacunque locutus fuerit propheta in nomine meo, ab eo poenam exigam,” quemadmodum poena de hoc populo sumpta est propter sanguinem qui ab Abel effusus est usque ad Zachariam, et postremo omnium ipsum Christum, cujus sanguinem cum in caput suum liberorumque devovissent, etiamnum impietatis illius poenam sustinent.↩
  3. [3]Quotquot vero procul a Judaeorum impietate recesserint, urbe ea in qua vulneratus est, et excruciatus est inventus procul valere jussa, concedunt quidem in Ecclesiam prius incultam, ibidem manus in ipso Christo in mortem ejus tincti, abluunt. Ac reportant certe peccatorum remissionem, se latentes nullam parte in habere cum impietate Judaeorum qui dixerunt: “Sanguis ejus super nos, et super liberos nostros”. Caeterum baptismo repurgati, aiunt : Manus nostrae sanguinem hunc non effuderunt. Ac etsi ex Judaeis fuerint, omni communitati eorum tamen renuntiaverunt. Quod sane discipuli, et qui ipsis crediderunt, fecerunt.↩

From my diary

Posted on by Roger Pearse

It’s the end of a long hard week, and I can’t face any more Procopius of Gaza tonight!  So I’ve instead been downloading a few volumes of the Patrologia Graeca from Google Books to my hard disk.  It’s always helpful to have these locally, as hotel Wifi is not to be relied on when you want to work.

I’ve also taken the time to tweak my copy of Google Chrome browser, so that it downloads the PDF rather than opening it in a browser window.  Unfortunately nothing I could do would have the same effect in IE!

A message from my local library informs me that the IVP Academic translation of Eusebius of Caesarea, Commentary on Isaiah, is now sitting awaiting a visit from me.  Attending to this will probably take up much of Saturday.  Anybody who spends 6 days of his week in front of the screens is well advised to do the opposite on Sunday, and I certainly will.  So finishing off Procopius may have to wait until next week.

I’m beginning to wonder whether the finished post full of references should in fact be made into an external web page somewhere.  It’s really a bit long and unwieldy for a blog post.  But there is no need to do so yet.  I will continue to work on individual authors in individual blog posts.

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Post-antique / Byzantine references to Matthew 27:25

Posted on by Roger Pearse

Two kind correspondents have sent me the results of a search of the TLG for references to wording found in Matt.27:25.  I have used these (different!) outputs, to supplement my blog post on ancient references, which hitherto ends with Procopius of Gaza.  This has added a few extra items: the big finds are a bunch of references to Cyril of Alexandria, about whom there was nothing in BiblIndex; and a couple of odd references.  The results of the TLG search are not comprehensive either.  In many cases BiblIndex had additional results for an author.  So clearly both must be used.

But there are further authors right through the Byzantine period.  Now these lie outside the scope of my original enquiry, which itself is proving larger than I had thought! I may or may not do anything with these later writers, in the way of examining them or translating them. But here is a list anyway.  Note that when the TLG refers to “Volume nn, page mm, line xx” it seems to mean the Patrologia Graeca vol. nn, column mm, line xx.

    *    *    *    *

THEODORUS STUDITES Scr. Eccl. et Theol. Μεγάλη κατήχησις {2714.007} Catechesis 29 page 205 line 17: σταύρωσον αὐτόν”, τῶν Ἰουδαίων τὰς ἐξαιτήσεις, τῶν λεγόντων “τὸ αἷμα αὐτοῦ ἐφ’ ἡμᾶς καὶ ἐπὶ τὰ τέκνα ἡμῶν”, τὴν κατ’

HESYCHIUS Scr. Eccl. Commentarius brevis {2797.004} Psalm 54 section 16 line 3: ἠπείλησεν ὁ λόγος· αὐτοὶ γὰρ ᾐτήσαντο λέγοντες· τὸ αἷμα αὐτοῦ ἐφ’ ἡμᾶς καὶ ἐπὶ τὰ τέκνα ἡμῶν.

HESYCHIUS Scr. Eccl. Commentarius brevis {2797.004} Psalm 57 section 11 line 8: ἁμαρτωλοῦ λαοῦ, τοῦ εἰπόντος· τὸ αἷμα αὐτοῦ ἐφ’ ἡμᾶς καὶ ἐπὶ τὰ τέκνα ἡμῶν.

HESYCHIUS Scr. Eccl. Commentarius brevis {2797.004} Psalm 128 section 4 line 3: τὴν ἰσχὺν ὁ Χριστός, ἡνίκα εἶπαν· τὸ αἷμα αὐτοῦ ἐφ’ ἡμᾶς καὶ ἐπὶ τὰ τέκνα ἡμῶν.

Pseudo-CAESARIUS Phil. et Rhet. Quaestiones et responsiones {2868.001} Chapter 112 line 38: σταύρωσον αὐτόν, τοῦ μὲν ἀπονιψαμένου τῆς κυριοκτονίας τὸ αἷμα, τῶν δὲ ἀντισπασαμένων τὴν ἐκεῖθεν κατάκρισιν βοῇ· τὸ αἷμα αὐτοῦ ἐφ’ ἡμᾶς καὶ ἐπὶ τὰ τέκνα ἡμῶν· ὅπερ καὶ ἡμεῖς ἀξιεράστως φαμέν, οὐ τῇ αὐτῇ ἐκείνοις διαθέσει· ἐκεῖνοι γὰρ ὡς βροτὸν

MAXIMUS CONFESSOR Theol. Quaestiones ad Thalassium {2892.001} Section 64 line 531: προλαβόντες ηὔξαντο καθ’ ἑαυτῶν, εἰπόντες· τὸ αἷμα αὐτοῦ (530) ἐφ’ ἡμᾶς καὶ ἐπὶ τὰ τέκνα ἡμῶν. Σαφῶς γὰρ μετὰ τὴν ἀνάστασιν καὶ τὴν ἀνάληψιν τοῦ σωτῆρος πνεῦμα καύ-

CONSTITUTIONES APOSTOLORUM Eccl. Constitutiones apostolorum (fort. compilatore Juliano Ariano) {2894.001} Book 5 chapter 19 line 22: τοῦ δικαίου τούτου, ὑμεῖς ὄψεσθε», ὁ δὲ Ἰσραὴλ ἐπεβόησεν· «Τὸ αἷμα αὐτοῦ ἐφ’ ἡμᾶς καὶ ἐπὶ τὰ τέκνα ἡμῶν.» Καὶ Πιλάτου εἰπόντος· «Τὸν βασιλέα ὑμῶν σταυρώσω;» αὐτοὶ

LEONTIUS Scr. Eccl. In sanctam parasceven (homilia 7) {2914.008} Line 58: καὶ ἀντὶ κειμηλίων ἀκάνθινον στέφανον πλέκοντας, καὶ τολμηρῶς βοῶντας· Τὸ αἷμα αὐτοῦ ἐφ’ ἡμᾶς καὶ ἐπὶ τὰ τέκνα ἡμῶν. Διὰ ταῦτα βουλευομένου τοῦ πατρὸς ἐξαλεῖψαι

EVANGELIUM NICODEMI Apocryph. et Evangel. Recensiones Μ 1 et Μ 2 {2976.001} Chapter 8 section 2,3 recension m1-m2 line 11: Εἶπον οἱ Ἰουδαῖοι· Τὸ αἷμα αὐτοῦ ἐφ’ ἡμᾶς καὶ ἐπὶ τὰ τέκνα ἡμῶν.

EVANGELIUM NICODEMI Apocryph. et Evangel. Recensio Μ 3 {2976.002} Chapter 8 section 2,3 line 11: Εἶπον οὖν οἱ Ἰουδαῖοι· (10) Τὸ αἷμα αὐτοῦ ἐφ’ ἡμᾶς καὶ ἐπὶ τὰ τέκνα ἡμῶν.

Georgius CEDRENUS Chronogr. Compendium historiarum {3018.001}Volume 1 page 382 line 17: λείαν δυσσεβῶς ἐπισπασάμενοι, κράζοντες “οὐκ ἔχομεν βασιλέα εἰ μὴ Καίσαρα” καὶ “τὸ αἷμα Χριστοῦ ἐφ’ ἡμᾶς καὶ ἐπὶ τὰ τέκνα ἡμῶν.” διὸ καὶ μέχρι τῆς συντελείας τὴν εἰς τὰ ἔθνη

GEORGIUS Monachus Chronogr. Chronicon (lib. 1-4) {3043.001} Page 313 line 24: νων, τὸ μὲν αἷμα, ἵνα Ἰουδαίους ἐλέγξῃ εἰπόντας· τὸ αἷμα αὐτοῦ ἐφ’ ἡμᾶς καὶ ἐπὶ τὰ τέκνα ἡμῶν, τὸ δὲ ὕδωρ, ἵνα τοῦ Πιλάτου κατηγορήσῃ, ὅτι λαβὼν ὕδωρ καὶ νιψάμενος (25)

GEORGIUS Monachus Chronogr. Chronicon breve (lib. 1-6) (redactio recentior) {3043.002} Volume 110 page 373 line 44: μάρτυρες τῶν κυριοκτόνων, τὸ μὲν αἷμα ἵνα Ἰουδαίους ἐλέγξῃ εἰπόντας· «Τὸ αἷμα αὐτοῦ ἐφ’ ἡμᾶς καὶ ἐπὶ τὰ τέκνα ἡμῶν·» τὸ δὲ ὕδωρ, ἵνα τοῦ (45)

GEORGIUS Monachus Chronogr. Chronicon breve (lib. 1-6) (redactio recentior) {3043.002} Volume 110 page 456 line 44: σάμενοι, κράζοντες· «Οὐκ ἔχομεν βασιλέα εἰ μὴ Καίσαρα,» καί· «Τὸ αἷμα αὐτοῦ ἐφ’ ἡμᾶς καὶ ἐπὶ τὰ τέκνα ἡμῶν,» διὸ μέχρι τῆς συντελείας τὴν (45)

Michael GLYCAS Astrol. et Hist. Quaestiones in sacram scripturam (Cap. 3-40) {3047.006} Chapter 24 page 277 line 8: ἀθῴου αἵματος ἐμφορεῖσθαι—εἰ μὴ γὰρ τοῦτο ἦν, οὐκ ἂν ἔλεγον «τὸ αἷμα αὐτοῦ ἐφ’ ἡμᾶς καὶ ἐπὶ τὰ τέκνα ἡμῶν»—παθεῖν αὐτὸν εἰ καὶ ἑκουσίως ἠνάγκασε. Παθεῖν δὲ λέγομεν ἑκουσίως

Michael ITALICUS Epist. et Rhet. Epistulae {3081.001} Epistle 35 page 216 line 10: καὶ ἀγχοῦ κειμένην· δηλοῖ γὰρ καὶ τὸ αἷμα πολλάκις καὶ τὸν φόνον αὐτόν, ὥσπερ ἡ φωνὴ τῶν ἀλαστόρων ἐκείνων ἔχει καὶ θεοκτόνων· τὸ αἷμα   (10) αὐτοῦ ἐφ’ ἡμᾶς καὶ ἐπὶ τὰ τέκνα ἡμῶν. Οὐ γὰρ αὐτὴν τὴν χύσιν τοῦ αἵματος ἐθέλει δηλοῦν ἡ λέξις, ἀλλὰ τὸ τοῦ φόνου μῦσος καθάπαξ καὶ τὸν ἀπὸ τῆς

NICOLAUS HYDRUNTINUS Theol. Disputatio contra Judaeos {3103.003}Page 76 line 16: θείαν γραφήν, ἀλλ’ ἀναντιρρήτως περὶ τοῦ κυρίως ἀθῴου φησίν, περὶ οὗ   (15)
ἐκραύγαζον οἱ πατέρες ὑμῶν· «τὸ αἷμα αὐτοῦ ἐφ’ ἡμᾶς καὶ ἐπὶ τὰ τέκνα ἡμῶν».

Joannes VI CANTACUZENUS Epist., Math. et Theol. Contra sectam Mahometicam apologiae IV {3169.005} Hypothesis-apology 2 section 5line 603: “Ἀθῶός εἰμι ἐγὼ ἀπὸ τοῦ αἵματος τοῦ δικαίου τούτου· ὑμεῖς ὄψεσθε.” Οἱ δὲ εἶπον· “Τὸ αἷμα αὐτοῦ ἐφ’ ἡμᾶς καὶ ἐπὶ τὰ τέκνα ἡμῶν.”   Τότε παρέδωκε τὸν Ἰησοῦν τοῖς στρατιώταις, ἵνα σταυρωθῇ. Οἱ δὲ παρα-

SCRIPTA ANONYMA ADVERSUS JUDAEOS Hist. Dissertatio contra Judaeos {3186.008} Chapter 7 line 476: τέκνοις ἀναμιμνήσκοντος· καὶ γὰρ εἰρήκεισαν ἐκεῖνοι τῷ   (475) Πιλάτῳ κατ’ ἐκεῖνο καιροῦ τὴν Ἰουδαίαν διέποντι· Τὸ αἷμα αὐτοῦ ἐφ’ ἡμᾶς καὶ ἐπὶ τὰ τέκνα ἡμῶν. Ἐπεὶ οὖν ἡ ἐπὶ τῷ αἵματι τοῦ Χριστοῦ κατάκρισις ἐνδικωτάτη τῶν Ἰουδαίων

SCRIPTA ANONYMA ADVERSUS JUDAEOS Hist. Dissertatio contra Judaeos {3186.008} Chapter 8 line 678: παραδοῦναι Πιλάτῳ καὶ φάναι πρὸς αὐτὸν πάντα τὸν τῶν Ἰουδαίων λαὸν Τὸ αἷμα αὐτοῦ ἐφ’ ἡμᾶς καὶ ἐπὶ τὰ τέκνα ἡμῶν, καὶ μετέπειτα δ’ αὖ ἐκδύσαι τὸν ἱματισμὸν αὐτοῦ καὶ

THEOPHANES III Theol. De lumine Thaborio orationes i-v {3272.002}Oration 4 line 1127: κῶν λύθρων καὶ μιασμάτων, ἀλλ’ ἐκεῖνοι μὴ ὅτι γε τῆς ἁφῆς ἐκείνης ἀπώναντο καὶ τοῦ ῥαντισμοῦ, ἀλλὰ τοῖς τὸ αἷμα αὐτοῦ εἰποῦσιν «ἐφ’ ἡμᾶς καὶ ἐπὶ τὰ τέκνα ἡμῶν» ὁμοίως εἰσπραχθήσονται δίκας. Ὡσαύτως καὶ ὁ Ἰούδας, τὸν θεῖον ἄρτον δεξάμενος,

PHOTIUS Lexicogr., Scr. Eccl. et Theol. Epistulae et Amphilochia{4040.009} Epistle-Amphilocia Amph epistle 307 line 29: καὶ ὁρμῇ μιαιφόνῳ προενηνεγμένα, πέρας δὲ προφητικὸν εἰληφότα· ὡς τὸ ‘τὸ αἷμα αὐτοῦ ἐφ’ ἡμᾶς καὶ ἐπὶ τὰ τέκνα ἡμῶν’· καὶ γὰρ ἐπέπεσεν αὐτοῖς ἔσχατον ἡ τῶν αἱμάτων ἔκχυσις καὶ ὁ διὰ ξίφους φόνος. καὶ ‘ἐὰν ἀφῶμεν

CATENAE (Novum Testamentum) Caten. Catena in Matthaeum (catena integra) (e cod. Paris. Coislin. gr. 23) {4102.001} Page 233 line 29: δὲ οὐ μόνον ἑαυτοῖς οἱ Ἰουδαῖοι, ἀλλὰ καὶ ἐπὶ τὰ τέκνα εἵλκυσαν τὴν ἀρὰν εἰπόντες, “τὸ αἷμα αὐτοῦ ἐφ’ ἡμᾶς, καὶ ἐπὶ τὰ τέκνα “ἡμῶν,” διὰ τὴν πολλὴν αὐτῶν παραπληξίαν, ἀλλ’ ὅμως ὁ φιλάν-

CATENAE (Novum Testamentum) Caten. Catena in Acta (catena Andreae) (e cod. Oxon. coll. nov. 58) {4102.008} Page 35 line 20: εἶπε, καὶ οὐ περὶ τῆς πλευρᾶς· αἷμα δὲ λέγω, ὃ ἐξέχεαν οἱ Ἰουδαῖοι, καὶ καθ’ ἑαυτῶν ἐπεσπάσαντο λέγοντες, “τὸ αἷμα αὐτοῦ ἐφ’  “ἡμᾶς καὶ τὰ τέκνα ἡμῶν·” καὶ μετὰ τὸ ἀνελεῖν ἀρνοῦνται· ἀεὶ γὰρ ἡ κακία καθ’ ἑαυτῆς ὁρίζουσα μετανοεῖ, καὶ ἀνακαλεῖται τὰς

CATENAE (Novum Testamentum) Caten. Catena in Acta (catena Andreae) (e cod. Oxon. coll. nov. 58) {4102.008} Page 35 line 23: γὰρ ἡ κακία καθ’ ἑαυτῆς ὁρίζουσα μετανοεῖ, καὶ ἀνακαλεῖται τὰς ἰδίας φωνάς· οἱ εἰπόντες “τὸ αἷμα αὐτοῦ ἐφ’ ἡμᾶς,” λέγουσι τοῖς  Ἀποστόλοις “τί βούλεσθε ἐφ’ ἡμᾶς ἐπαγαγεῖν τὸ αἷμα τοῦ ἀν-

CATENAE (Novum Testamentum) Caten. Catena in Acta (catena Andreae) (e cod. Oxon. coll. nov. 58) {4102.008} Page 349 line 1: σὶν ἐν τοῖς Ἰουδαίοις τῶν πεπιστευκότων· (349)   Τοῦ αὐτοῦ. Αὗται οἱ μυρίαδες, ἐκ τῶν βοησάντων “τὸ αἷμα  “αὐτοῦ ἐφ’ ἡμᾶς καὶ ἐπὶ τὰ τέκνα ἡμῶν,” ὑπῆρχον· ἀλλ’ ὅμως ὁ φιλάνθρωπος τοσαύτῃ μανίᾳ χρησαμένων, καὶ καθ’ ἑαυτῶν καὶ

CATENAE (Novum Testamentum) Caten. Catena in epistulam Joannis i (catena Andreae) (e cod. Oxon. coll. nov. 58) {4102.043} Page 110 line 10:   Πάλιν καὶ τοῦτο πρὸς Ἰουδαίους ἀποτείνεται τολμήσαντας εἰπεῖν “τὸ αἷμα αὐτοῦ ἐφ’ ἡμᾶς καὶ ἐπὶ τὰ τέκνα ἡμῶν,” ὡς μὴ  οὔσης ἁμαρτίας σταυρῶσαι Χριστόν. ἐὰν οὖν τοῦτο λέγωμεν,

ACTA MONASTERII THEOTOCI EUERGETAE Acta, Legal. et Theol. Typicon (sub auctore Timotheo secundo conditore) {5326.001} Chapter 12 line 557: κληρονόμος γένοιτο, καὶ τῷ προδότῃ σύγκληρος Ἰούδᾳ, καὶ τοῖς Ἆρον, ἆρον, σταύρωσον αὐτόν, καὶ Τὸ αἷμα αὐτοῦ ἐφ’ ἡμᾶς καὶ ἐπὶ τὰ τέκνα ἡμῶν κραυγάσασι συναρίθμιος, ὅτι τὸ πολλοῖς ἱδρῶσι καὶ κόποις ἐξ ἀγριδίου

TYPICA MONASTICA Hagiogr. Typicon sive regula monasterii Theotoci Heliu Bomon (sub auctore Nicephoro Mystico) {5330.008} Chapter 4 line 31: προδότῃ σύγκληρος Ἰούδᾳ, καὶ τοῖς τὸ „ἆρον, ἆρον, σταύρωσον αὐτόν“,  καὶ „τὸ αἷμα αὐτοῦ ἐφ’ ἡμᾶς καὶ ἐπὶ τὰ τέκνα ἡμῶν“ κραυγάσασι συναρίθμιος.

TYPICA MONASTICA Hagiogr. Typicon monasterii sancti Mamantis (sub auctore Athanasio Philanthropeno) {5330.013} Chapter 4 line 25: ὀκτὼ ἁγίων πατέρων ὑπόδικος γένηται καὶ τῷ προδότῃ σύγκληρος Ἰούδα καὶ τοῖς τὸ ἆρον ἆρον σταύρωσον αὐτὸν καὶ τὸ αἷμα αὐτοῦ ἐφ’ ἡμᾶς   (25) καὶ ἐπὶ τὰ τέκνα ἡμῶν κραυγάσασι συναρίθμιος.

TYPICA MONASTICA Constitutio monasterii Prodromi τοῦ Φοβεροῦ (sub auctore Joanne monacho) {5330.015} Chapter 28 page 49 line 10: τὰς χεῖρας εἶπεν· Ἀθῶός εἰμι ἐκ τοῦ αἵματος τοῦ δικαίου τούτου· ὑμεῖς ὄψεσθε. ὁ δὲ Ἰσραὴλ ἐπεβόησε· Τὸ αἷμα αὐτοῦ ἐφ’ ἡμᾶς καὶ ἐπὶ τὰ   (10) τέκνα ἡμῶν, καὶ οὐκ ἔχομεν βασιλέα, εἰ μὴ Καίσαρα. ἀναστάντος δὲ τοῦ

TYPICA MONASTICA Constitutio monasterii Prodromi τοῦ Φοβεροῦ (sub auctore Joanne monacho) {5330.015} Chapter 33 page 51 line 22: ὀκτὼ ἁγίων θεοφόρων πατέρων κληρονόμος γένοιτο καὶ τῷ προδότῃ σύγκληρος Ἰούδᾳ καὶ τοῖς “Ἆρον, ἆρον, σταύρωσον αὐτὸν καὶ τὸ αἷμα αὐτοῦ ἐφ’ ἡμᾶς καὶ ἐπὶ τὰ τέκνα ἡμῶν” κεκραγόσι συναρίθμιος· διότι οἱ κατὰ καιροὺς χαριστικάριοι εἰς τὸ μηδὲν ἐποίησαν τὴν τοιαύτην μονήν, μεγάλην καὶ πε

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