if they all agree that the light of the world, our Lord, rose on that one night, while they differ with respect to the hour, we may well seek with wise and faithful mind to harmonize their statements. The narrative by Matthew, then, runs thus: "In the end of the Sabbath, as it began to dawn toward the first day of the week (τῇ ἐπιφωσκούσῃ εἰς μίαν Zaßßáτwv), came Mary Magdalene, and the other Mary, to see the sepulchre. And, behold, there was a great earthquake: for the angel of the Lord descended from heaven, and came and rolled back the stone, and sat upon it. And his countenance was like lightning, and his raiment white as snow and for fear of him the keepers did shake, and became as dead men. And the angel answered and said unto the women, Fear not ye: for I know that ye seek Jesus, which was crucified. He is not here; for He is risen, as He said." 1 Now this phrase "in the end" will be thought by some to signify, according to the common use (kowóτηTа) of the word, the evening of the Sabbath; while others, with a better perception of the fact, will say that it does not indicate that, but a late hour in the night (výkra Balεíav), as the phrase "in the end" (ové, late) denotes slowness and length of time. Also because he speaks of night, and not of evening, he has added the words, "as it began to dawn toward the first day of the week." And the parties here did not come yet, as the others say, "bearing spices," but "to see the sepulchre ;" and they discovered the occurrence of the earthquake, and the angel sitting upon the stone, and heard from him the declaration, "He is not here, He is risen." And to the same effect is the testimony of John. "The first day of the week," says he, "came Mary Magdalene early, when it was yet dark, unto the sepulchre, and seeth the stone taken away from the sepulchre." Only, according to this "when it was yet dark," she had come in advance (πaρà τοῦτο . . . προεληλύθει). And Luke says : “ They rested the Sabbath-day, according to the commandment. Now, upon the first day of the week, very early in the morning, they came unto the sepulchre, bringing the spices which they had 1 Matt. xxviii. 1-6. 2 John xx. 1.

...

prepared; and they found the stone rolled away from the sepulchre." This phrase "very early in the morning" (öp@pov βαθέος) probably indicates the early dawn (προϋποφαινομένην avτǹv ¿w0ivǹv èμpavíče) of the first day of the week; and thus, when the Sabbath itself was wholly past, and also the whole night succeeding it, and when another day had begun, they came, bringing spices and myrrh, and then it became apparent that He had already risen long before. And Mark follows this, and says: "They had bought sweet spices, in order that they might come and anoint Him. And very early (in the morning), the first day of the week, they come unto the sepulchre at the rising of the sun."2 For this evangelist also has used the term "very early," which is just the same as the "very early in the morning" employed by the former; and he has added, "at the rising of the sun." Thus they set out, and took their way first when it was "very early in the morning," or (as Mark says) when it was "very early;" but on the road, and by their stay at the sepulchre, they spent the time till it was sunrise. And then the young man clad in white said to them, "He is risen, He is not here." As the case stands thus, we make the following statement and explanation to those who seek an exact account of the specific hour, or half-hour, or quarter of an hour, at which it is proper to begin their rejoicing over our Lord's rising from the dead. Those who are too hasty, and give up even before midnight (πρὸ νυκτὸς ἔγγυς ἤδη μεσούσης ἀνιέντας), we reprehend as remiss and intemperate, and as almost breaking off from their course in their precipitation (és παρ ̓ ὀλίγον προκαταλύοντας τὸν δρόμον), for it is a wise man's word, "That is not little in life which is within a little.” And those who hold out and continue for a very long time, and persevere even on to the fourth watch, which is also the time at which our Saviour manifested Himself walking upon the sea to those who were then on the deep, we receive as noble and laborious disciples. On those, again, who pause and refresh themselves in the course as they are moved or as they are able, let us not press very hard: for all do not carry 1 Luke xxiii. 56, xxiv. 1, 2. 2 Mark xvi. 1, 2.

out the six days of fasting1 either equally or alike; but some pass even all the days as a fast, remaining without food through the whole; while others take but two, and others three, and others four, and others not even one. And to those who have laboured painfully through these protracted fasts, and have thereafter become exhausted and well-nigh undone, pardon ought to be extended if they are somewhat precipitate in taking food. But if there are any who not only decline such protracted fasting, but refuse at the first to fast at all, and rather indulge themselves luxuriously during the first four days, and then when they reach the last two days-viz. the preparation and the Sabbath-fast with due rigour during these, and these alone, and think that they do something grand and brilliant if they hold out till the morning, I cannot think that they have gone through the time on equal terms with those who have been practising the same during several days before. This is the counsel which, in accordance with my apprehension of the question, I have offered you in writing on these matters.

CANON II.

The question touching women in the time of their separation, whether it is proper for them when in such a condition. to enter the house of God, I consider a superfluous inquiry. For I do not think that, if they are believing and pious women, they will themselves be rash enough in such a condition either to approach the holy table or to touch the body and blood of the Lord. Certainly the woman who had the issue of blood of twelve years' standing did not touch (the Lord) Himself, but only the hem of His garment, with a view to her cure. For to pray, however a person may be situated, and to remember the Lord, in whatever condition a person may be, and to offer up petitions for the obtaining of help,

3

1 That is, as Balsamon explains, the six days of the week of our Lord's passion.

2 To these canons are appended the comments of Balsamon and Zonaras, which it is not necessary to give here.

3 Matt. ix. 20; Luke viii. 43.

are exercises altogether blameless. But the individual who is not perfectly pure both in soul and in body, shall be interdicted from approaching the holy of holies.

CANON III.

Moreover, those who are competent, and who are advanced in years, ought to be judges of themselves in these matters. For that it is proper to abstain from each other by consent, in order that they may be free for a season to give themselves to prayer, and then come together again, they have heard from Paul in his epistle.1

CANON IV.

2

As to those who are overtaken by an involuntary flux in the night-time, let such follow the testimony of their own conscience, and consider themselves as to whether they are doubtfully minded (Siakρívovтai) in this matter or not. And he that doubteth in the matter of meats, the apostle tells us," is damned if he eat." In these things, therefore, let every one who approaches God be of a good conscience, and of a proper confidence, so far as his own judgment is concerned. And, indeed, it is in order to show your regard for us (for you are not ignorant, beloved,) that you have proposed these questions to us, making us of one mind, as indeed we are, and of one spirit with yourself. And I, for my part, have thus set forth my opinions in public, not as a teacher, but only as it becomes us with all simplicity to confer with each other. And when you have examined this opinion of mine, my most intelligent son, you will write back to me your notion of these matters, and let me know whatever may seem to you to be just and preferable, and whether you approve of my judgment in these things. That it may fare well with you, my beloved son, as you minister to the Lord peace, is my prayer.

in

etc.

1 Referring to the relations of marriage, dealt with in 1 Cor. vii. 5,

2 Rom. xiv. 23.

PART II.

CONTAINING EPISTLES, OR FRAGMENTS OF EPISTLES.

EPISTLE I.-TO DOMITIUS AND DIDYMUS.

(Eusebius, Ecclesiastical History, vii. 11.)

1. But it would be a superfluous task for me to mention by name our (martyr) friends, who are numerous and at the same time unknown to you. Only understand that they include men and women, both young men and old, both maidens and aged matrons, both soldiers and private citizens, -every class and every age, of whom some have suffered by stripes and fire, and some by the sword, and have won the victory and received their crowns. In the case of others, however, even a very long lifetime has not proved sufficient to secure their appearance as men acceptable to the Lord; as indeed in my own case too, that sufficient time has not shown itself up to the present. Wherefore He has preserved me for another convenient season, of which He knows Himself, as He says: "In an acceptable time have I heard thee, and in a day of salvation have I helped thee."1

2. Since, however, you have been inquiring about what has befallen us, and wish to be informed as to how we have fared, you have got a full report of our fortunes; how when we that is to say, Gaius, and myself, and Faustus, and Peter, and Paul-were led off as prisoners by the centurion and the magistrates, and the soldiers and other attendants

1 Isa. xlix. 8.

2 Reading ἐπειδὴ πυνθάνεσθε, for which some codices give ἐπεὶ πυνθάνεσθαι.

3 στρατηγών. Christophorsonus would read στρατηγοῦ, in the sense of commander. But the word is used here of the duumviri, or magistrates of Alexandria. And that the word orparnyós was used in this civil acceptation, as well as in the common military application, we see by many examples in Athanasius, Ammianus Marcellinus, and others. Thus, as Valesius remarks, the soldiers (σrpatty) here will be the band with the centurion, and the attendants (пρET) will be the civil followers of the magistrates.