Letters of Athanasius with Two Ancient Chronicles of His Life.

Letters of Athanasius, with Two Ancient Chronicles of His Life. ———————————— The Letters cannot be arranged in strict sequence of time without breaking into the homogeneity of the corpus of Easter Letters. Accordingly we divide them into two parts: (1) all that remain of the Easter or Festal Epistles: (2) Personal Letters. From the latter class we exclude synodical or encyclical documents, or treatises merely inscribed to a friend, such as those printed above pp. 91, 149, 173, 222, &c., &c., the ad Serapionem, ad Marcellinum, &c. There remain a number of highly interesting letters, the survivals of what must have been a large correspondence, all of which, excepting six (Nos. 52, 54, 56, 59, 60, 61), now appear in English for the first time. They are arranged as nearly as possible in strict chronological order, though this is in some cases open to doubt (e.g. 60, 64, &c.). They mostly belong to the later half of the episcopate of Athanasius, and are therefore placed after the Festal Collection, which however itself extends to the end of the Bishop’s life. The immemorial numbering of the latter collection is of course retained, although many of the forty-five are no longer to be found. Prefixed to the Letters are two almost contemporary chronicles, the one preserved in the same ms. as Letters 46, 47, the other prefixed to the Syriac ms. , which is our sole channel for the bulk of the Easter Letters. A memorandum appended to Letter 64 specifies certain fragments not included in this volume. The striking fragment Filiis suis has been conjecturally placed among the remains of Letter 29. For the arrangement of the Letters, the reader is referred to the general Table of Contents to this volume. We now give a. The Historia Acephala or Maffeian fragment, with short introduction. b. The Chronicon Prævium or Festal Index , with introduction to it and to the Festal Letters.

A. —The Historia Acephala. ———————————— This most important document was brought to light in 1738 by the Marchese F. Scipio Maffei († 1755), from a Latin ms. (uncial parchment) in the Chapter Library at Verona. It was reprinted from Maffei’s Osservazioni Letterarie in the Padua edition of Athanasius; also in 1769 by Gallandi ( Bibl. Patr. v. 222), from which edition (the reprint in Migne, xxvi. 1443 sqq . being full of serious misprints) the following version has been made. The Latin text (including letters 46, 47, and a Letter of the Council of Sardica) is very imperfect, but the annalist is so careful in his reckonings, and so often repeats himself, that the careful reader can nearly always use the document to make good its own gaps or wrong readings. Beyond this (except the insertion of the consuls for 372, §17 ad fin. ) the present editor has not ventured to go. The importance and value of the fragment must now be shewn. The annalist evidently writes under the episcopate of Theophilus, to which he hurriedly brings down his chronology after the death of Athanasius (§19). At the fortieth anniversary of the episcopate of Athanasius, June 8, 368, he makes a pause (§17) in order to reckon up his dates. This passage is the key of the whole of his chronological data. He accounts for the period of forty years (thus placing the accession of Ath. at June 8, 328, in agreement with the Index), shewing how it is exactly made up by the periods of ‘exile’ and of ‘quiet’ previously mentioned. To ‘quiet’ he assigns ‘xxii years v months and x days,’ to ‘exile’ xvii years vi months xx days; total xl years. He then shews how the latter is made up by the several exiles he has chronicled. As the text stands we have the following sum: Table A. Exiles (1) xc months iii days [(2)] (3) lxxii " xiv " (4) xv " xxii " (5) iv " ‘exact result’ xvii years vi months xx days Now the exact result of the figures as they stand is 182 months, 9 days, i. e. 15 years 2 months and 9 days, or 2 years 4 months and 11 days too little. Moreover of the well-known ‘five exiles,’ only four are accounted for. An exile has thus dropped out, and an item of 2 years 4 months 11 days. Now this corresponds exactly with the interval from Epiphi 17 (July 11), 335 (departure for Tyre, Fest. Ind. viii), to Athyr 27 (Nov. 23), 337 (return to Alexandria F. I. x). The annalist then (followed apparently by Theodt . H. E. ii. 1) reckoned the first exile at the above figure. But what of the first figure in our table, xc months iii days? It again exactly coincides with the interval from Pharm. 21 (Apr. 16, Easter Monday), 339 to Paophi 24 (Oct. 21), 346, on which day (§1) Athan. returned from his second exile. This double coincidence cannot be an accident. It demonstrates beyond all dispute that the missing item of ‘ann. ii, mens. iv, d. xii’ has dropped out after ‘Treveris in Galliis,’ and that ‘mens. xc, dies iii’ relates to the second exile, so that, in §1 also, the annalist wrote not ‘annos vi’ but ‘annos vii menses vi dies iii, ’ which he repeats §17 by its equivalent ‘mens. xc, d. iii,’ while words have dropped out in §1 to the effect of what is supplied in brackets. (Hefele, ii. 50, Eng. Tr. , is therefore in error here).

I would add that the same obvious principle of correcting a clearly corrupt figure by the writer’s own subsequent reference to it, enables us also to correct the last figures of §2 by those of §5, to correct the items by the sum total of §§6, 7, and lastly to correct the corrupt readings ‘Gregorius’ for Georgius, and ‘Constans’ for Constantius, by the many uncorrupt places which shew that the annalist himself was perfectly aware of the right names. In one passage alone (§13 ‘Athyr’ twice for Mechir, cf. Fest. Ind. viii) is conjecture really needed; but even here the consuls are correctly given, and support the right date. We are now in a position to construct tables of ‘exiles’ and ‘quiet’ periods from the Historia as corrected by itself. Table B. Exiles &c. , of Athanasius. Exiles lasted No. Years Months Days beginning (a) ii iv xi (b) Epiphi 17, 335 (July 11) vii vi iii (b) Pharmuthi 21, 339 (Apr. 16) vi xiv Mechir 13, 356 (Feb. 8) iii xxii Paophi 27, 362 (Oct. 24) iv Paophi 8, 365 (Oct. 5) Total Exiles xvii vi xx Quiet periods lasting No. Years Months Days beginning vii iii (b) Payni 14, 328 (June 8) iv xxiv (b) (b) Athyr 27, 337 (Nov. 23) ix iii xix (§5) Paophi 24, 346 (Oct. 21) viii (§10) Mechir 27, 362 (Feb. 21) vii xvii (b) (c) Mechir 19, 364 (Feb. 14) ii iv vii (a) Mechir 7, 366 (Feb. 1) Total ‘quiet’ (to June 8, 368) xxii N. B. In the above Table, (a) denotes dates or figures directly implied in the existing text, (b) those implied by it in combination with other sources, (c) those based on conjectural emendation of the existing text. All unmarked data are expressly given. Table B shews the deliberate and careful calculation which runs through the system of our annalist. Once or twice he indulges in a round figure, exiles 1 and 5 are each a day too long by the Egyptian calendar, and this is set off by his apparently reckoning the fifth quiet period as two days too short. But the writer clearly knew his own mind. In fact, the one just ground on which we might distrust his chronology is its systematic character. He has a thorough scheme of his own, which he carries out to a nicety. Now such a chronology is not necessarily untrustworthy. Its consistency may be artificial; on the other hand, it may be due to accurate knowledge of the facts. Whether this is so or not must be ascertained partly from a writer’s known opportunities and capacity, partly from his agreement or discrepancy with other sources of knowledge. Now our annalist wrote in the time of Theophilus (385–412), and may therefore rank as a contemporary of Athanasius (cf. Prolegg. ch. v. ) His opportunities therefore were excellent. As to his capacity, his work bears every trace of care and skill. He is no historian, nor a stylist, but as an annalist he understood what he was doing.

As to agreement with other data, we remark to begin with that it was the publication of this fragment in the 18th century that first shed a ray of light on the Erebus and Chaos of the chronology of the Council of Sardica and its adjacent events; that it at once justified the critical genius of Montfaucon, Tillemont and others, against the objections with which their date for the death of Athanasius was assailed, and here again upset the confused chronological statements of the fifth-century historians in favour of the incidental evidence of many more primary authorities . But most important of all is its confirmation by the evidence of the Festal Letters discovered in 1842, and especially by their Index, the so-called ‘Chronicon Athanasianum. ’ It is evident at a glance that our annalist is quite independent of the Index, as he gives many details which it does not contain. But neither can the Index be a compilation from the annalist. Each writer had access to information not embodied in the other, and there is no positive evidence that either used the other in any way. When they agree, therefore, their evidence has the greatest possible weight. Their main heads of agreement are indicated in the Chronological Table, Prolegg. sub fin. It remains to notice shortly the two digressions on the doings of Eudoxius and the Anomœans (§§2, 12 of Migne, paragraphs II, IX of Gallandi). Here the annalist is off his own ground, and evidently less well informed. In §2 we learn nothing of interest: but the ‘Ecthesis’ of the Anomœans in par. IX is of importance, and only too evidently authentic. It still awaits a critical examination, and it is not easy to give it its exact place in the history of the later Arianism. Apparently it belongs to the period 360–364, when the Anomœans were organising their schism (Gwatkin, pp. 226, 180) the names being those of the ultra-Arians condemned by the Homœans in 360 (Prolegg. ch. ii. §8 fin. ). The contrast between the vagueness of statement in these digressions, and the writer’s firmness of touch in dealing with Alexandrian affairs is most significant. The fragment runs as follows: Historia Acephala . I. 1. The Emperor Constantius also wrote concerning the return of Athanasius, and among the Emperor’s letters this one too is to be found. 2. And it came to pass after the death of Gregory that Athanasius returned from the city of Rome and the parts of Italy, and entered Alexandria Paophi xxiv, Coss. Constantius IV, Constans III (October 21, 346); that is after [vii] years vi [months and iii days,] and remained quiet at Alexandria ix years iii months [and xix days]. II. Now after his return, Coss. Limenius and Catulinus (349), Theodore , Narcissus , and George, with others, came to Constantinople, wishing to persuade Paul to communicate with them, who received them not even with a word, and answered their greeting with an anathema. So they took to themselves Eusebius of Nicomedia , and laid snares for the most blessed Paul, and lodging a calumny against him concerning Constans and Magnentius, expelled him from CP. that they might have room there, and sow the Arian heresy. Now the people of CP. , desiring the most blessed Paul, raised continual riots to prevent his being taken from the city, for they loved his sound doctrine. The Emperor, however, was angry, and sent Count Hermogenes to cast him out; but the people, hearing this, dragged forth Hermogenes through the midst of the town.

From which matter they obtained a pretext against the Bishop, and exiled him to Armenia. Theodore and the rest wishing to place in the See of that Town Eudoxius, an ally and partisan of the Arian heresy, ordained [Bishop] of Germanicia, while the people were stirred to riot, and would not allow any one to sit in the See of blessed Paul,—they took Macedonius, a presbyter of Paul, and ordained him bishop of the town of CP. , whom the whole assembly of bishops condemned, since against his own father he had disloyally received laying on of hands from heretics. However, after Macedonius had communicated with them and signed, they brought in pretexts of no importance, and removing him from the Church, they instal the aforesaid Eudoxius of Antioch , whence [the partakers] in this secession are called Macedonians, making shipwreck concerning the Holy Spirit. III. 3. After this time Athanasius, hearing that there was to be disturbance against him, the Emperor Constantius being in residence at Milan (353), sent to court a vessel with v Bishops, Serapion of Thmuis, Triadelphus of Nicotas, Apollo of Upper Cynopolis, Ammonius of Pachemmon,…and iii Presbyters of Alexandria, Peter the Physician, Astericus, and Phileas. After their setting sail from Alexandria, Coss. Constantius VI Augustus, and Constantius Cæsar II, Pachom xxiv (May 19, 353), presently four days after Montanus of the Palace entered Alexandria Pachom xxviii, and gave a letter of the same Constantius Augustus to the bishop Athanasius, forbidding him to come to court, on which account the bishop was exceedingly desolate, and the whole people much troubled . So Montanus, accomplishing nothing, set forth, leaving the bishop at Alexandria. 4. Now after a while Diogenes, Imperial Notary, came to Alexandria in the month of Mensor (August, 355) Coss. Arbetion and Lollianus: that is ii years and v months from when Montanus left Alexandria. And Diogenes pressed every one urgently to compel the bishop to leave the town, and afflicted all not a little. Now on the vi day of the month Thoth, he made a sharp attempt to besiege the church, and he spent iv months in his efforts, that is from the month Mensor, or from the [first] day of those intercalated until the xxvi day of Choiac (Dec. 23). But as the people and the judges strongly resisted Diogenes, Diogenes returned without success on the xxvi day of the said month Choiac, Coss. Arbetion and Lollianus, after iv months as aforesaid. IV. 5. Now Duke Syrianus, and Hilary the Notary, came from Egypt to Alexandria on the tenth day of Tybi (Jan. 6, 356) after Coss. Arbetion and Lollianus. And sending in front all the legions of soldiers throughout Egypt and Libya, the Duke and the Notary entered the Church of Theonas with their whole force of soldiers by night, on the xiii day of Mechir, during the night preceding the xiv. And breaking the doors of the Church of Theonas, they entered with an infinite force of soldiers. But bishop Athanasius escaped their hands, and was saved, on the aforesaid xiv of Mechir . Now this happened ix years iii months and xix days from the Bishop’s return from Italy. But when the Bishop was delivered, his presbyters and people remained in possession of the Churches, and holding communion iv months, until there entered Alexandria the prefect Cataphronius and Count Heraclius in the month Pahyni xvi day, Coss. Constantius VIII and Julianus Cæsar I (June 10, 356). V. 6.

And four days after they entered the Athanasians were ejected from the Churches, and they were handed over to those who belonged to George , and were expecting him as Bishop. So they received the Churches on the xxi day of Pahyni. Moreover George arrived at Alexandria, Coss. Constantius IX, and Julianus Cæsar II, Mechir xxx (Feb. 24, 357), that is, eight months and xi days from when his party received the Churches. So George entered Alexandria, and kept the Churches xviii whole months: and then the common people attacked him in the Church of Dionysius, and he was hardly delivered with danger and a great struggle on the i day of the month Thoth, Coss. Tatianus and Cerealis (Aug. 29, 358). Now George was ejected from Alexandria on the x day after the riot, namely v of Paophi (Oct. 2). But they who belonged to Bishop Athanasius, ix days after the departure of George, that is on the xiv of Pa[ophi], cast out the men of George , and held the Churches two months and xiv days; until there came Duke Sebastian from Egypt and cast them out, and again assigned the Churches to the party of George on the xxviii day of the month Choiac (Dec. 24). 7. Now ix whole months after the departure of George from Alexandria, Paulus the Notary arrived Pahyni xxix, Coss. Eusebius, Hypatius (June 23, 359), and published an Imperial Order on behalf of George, and coerced many in vengeance for him. And [ii years and] v months after, George came to Alexandria Athyr xxx (Coss. Taurus, and Florentius) from court (Nov. 26, 361), that is iii years and two months after he had fled. And at Antioch they of the Arian heresy, casting out the Paulinians from the Church, appointed Meletius. When he would not consent to their evil mind, they ordained Euzoius a presbyter of George of Alexandria in his stead. VI. 8. Now George, having entered Alexandria as aforesaid on the xxx Athyr, remained safely in the town iii days, that is [till] iii Choiac. For, on the iv day of that same month, the prefect Gerontius announced the death of the Emperor Constantius, and that Julianus alone held the whole Empire. Upon which news, the citizens of Alexandria and all shouted against George, and with one accord placed him under custody. And he was in prison bound with iron from the aforesaid iv day of Choiac, up to the xxvii of the same month, xxiv days. For on the xxviii day of the same month early in the morning, nearly all the people of that town led forth George from prison, and also the Count who was with him, the Superintendent of the building of the Church which is called Cæsareum, and killed them both, and carried their bodies round through the midst of the town, that of George on a camel, but that of Dracontius, men dragging it by ropes; and so having insulted them, at about the vii hour of the day, they burnt the bodies of each. VII. 9. Now in the next. …day of Mechir the x day of the month, after Coss. Taurus and Florentius (Feb. 4, 362), an order of the Emperor Julian was published commanding those things to be restored to the idols and temple attendants and the public account, which in former times had been taken away from them. 10.

But after iii days, Mechir xiv, an order was given of the same Emperor Julian, also of the Vicar Modestus, to Gerontius prefect, ordering all Bishops hitherto defeated by factions and exiled to return to their towns and provinces. Now this letter was published on the following day Mechir xv, while subsequently an edict also of the prefect Gerontius was published, by which the Bishop Athanasius was ordered to return to his Church. And xii days after the publication of this Edict Athanasius was seen at Alexandria, and entered the Church in the same month Mechir, xxvii day, so that there is from his flight which took place in the times of Syrianus and Hilary till his return, when Julianus. …Mechir xxvii. He remained in the Church until Paophi xxvi, Coss. Mamertinus and Nevitta (Oct. 23, 362), viii whole months. 11. Now on the aforesaid day, Paophi xxvii, he [the prefect] published an Edict of the Emperor Julianus, that Athanasius, Bishop, should retire from Alexandria, and no sooner was the Edict published, than the Bishop left the town and abode round about Thereu . Soon after his departure Olympus the prefect, in obedience to the same Pythiodorus, and those who were with him, most difficult persons, sent into exile Paulus and Astericius, presbyters of Alexandria, and directed them to live at the town of Andropolis. VIII. 12. Now Olympus the same prefect, in the month Mensor, xxvi day, Coss. Julianus Augustus IV. and Sallustius (Aug. 20, 363), announced that Julian the Emperor was dead, and that Jovianus a Christian was Emperor. And in the following month, Thoth xviii, a letter of the Emperor Jovianus came to Olympus the prefect that only the most high God should be worshipped, and Christ, and that the peoples, holding communion in the Churches, should practise religion. Moreover Paulus and Astericius, the aforesaid presbyters, returned from exile at the town of Andropolis, and entered Alexandria, on the x day of Thoth, after x months. 13. Now Bishop Athanasius, having tarried as aforesaid at Thereon, went up to the higher parts of Egypt as far as Upper Hermopolis in the Thebaid, and as far as Antinoopolis. And while he was staying in these places, it was learned that the Emperor Julian was dead, and that Jovian a Christian was Emperor. So the Bishop entered Alexandria secretly, his arrival not being known to many, and went by sea to meet the Emperor Jovian, and afterwards, Church affairs being settled , received a letter, and came to Alexandria and entered into the Church on the xix day of Athyr Coss. Jovianus and Varronianus. From his leaving Alexandria according to the order of Julian until he arrived on the aforesaid xix day of Athyr after one year and iii months, and xxii days. IX. Now at CP. Eudoxius of Germanicia held the Church, and there was a division between him and Macedonius; but by means of Eudoxius there went forth another worse heresy from the spurious [teaching] of the Arians, Aetius and Patricius of Nicæa, who communicated with Eunomius, Heliodorus, and Stephen. And Eudoxius adopting this, communicated with Euzoius, Bishop at Antioch, of the Arian sect, and they deposed on a pretext Seleucius and Macedonius, and Hypatian , and other xv Bishops belonging to them, since they would not receive ‘Unlike’ nor ‘Creature of the Uncreated. ’ Now their Exposition is as follows:— Exposition of Patricius and Aetius, who communicated with Eunomius, Heliodorus, and Stephen.

These are the attributes of God, Unbegotten, without origin, Eternal, not to be commanded, Immutable, All-seeing, Infinite, Incomparable, Almighty, knowing the future without foresight; without beginning . These do not belong to the Son, for He is commanded, is under command, is made from nothing, has an end, is not compared [with the Father], the Father surpasses Him…of Christ is found: as pertaining to the Father, He is ignorant of the future. He was not God, but Son of God; God of those who are after Him: and in this He possesses invariable likeness with the Father, namely He sees all things because all things…because He is not changed in goodness; [but] not like in the quality of Godhead, nor in nature. But if we said that He was born of the quality of Godhead, we say that He resembles the offspring of serpents , and that is an impious saying: and like as a statue produces rust from itself, and will be consumed by the rust itself, so also the Son, if He is produced from the nature of the Father, will consume the Father. But from the work, and the newness of work, the Son is naturally God, and not from the Nature, but from another nature like as the Father, but not from Him. For He was made the image of God, and we are out of God, and from God. Inasmuch as all things are from God, and the Son also, as if from something [else]. Like as iron if it has rust will be diminished, like as a body if it produces worms is eaten up, like as a wound if it produce discharges will be consumed by them, so [thinks] he who says that the Son is from the Nature of the Father; now let him who does not say that the Son is like the Father be put outside the Church and be anathema. If we shall say that the Son of God is God, we bring in Two without beginning: we call Him Image of God; he who calls Him ‘out from God’ Sabellianises. And he who says that he is ignorant of the nativity of God Manicheanizes: if any one shall say that the Essence of the Son is like the Essence of the Father unbegotten, he blasphemes. For just as snow and white lead are similar in whiteness but dissimilar in kind, so also the Essence of the Son is other than the Essence of the Father. But snow has a different whiteness … Be pleased to hear that the Son is like the Father in His operations; like as Angels cannot comprehend the Nature of Archangels, let them please to understand, nor Archangels the Nature of a Cherubin, nor Cherubins the Nature of the Holy Spirit, nor the Holy Spirit the Nature of the Only-begotten, nor the Only-begotten the nature of the Unbegotten God. 14. Now when the Bishop Athanasius was about coming from Antioch to Alexandria, the Arians Eudoxius, Theodore, Sophronius, Euzoius and Hilary took counsel and appointed Lucius, a presbyter of George, to seek audience of the Emperor Jovian at the Palace, and to say what is contained in the copies . Now here we have omitted some less necessary matter. X. 15. Now after Jovian, Valentinian and Valens having been somewhat rapidly summoned to the throne, a decree of theirs, circulated everywhere, which also was delivered at Alexandria on Pachon x, Coss.

Valentinian and Valens (May 5, 365), to the effect that the Bishops deposed and expelled from their Churches under Constantius, who had in the time of Julian’s reign reclaimed for themselves and taken back their Bishopric, should now be cast out anew from the Churches, a penalty being laid on the courts of a fine of ccc pounds of gold, unless that is they should have [ba]nished the Bishops from the Churches and towns. On which account at Alexandria great confusion and riot arose, insomuch that the whole Church was troubled, since also the officials were few in number with the prefect Flavian and his staff: and on account of the imperial order and the fine of gold they were urgent that the Bishops should leave the town; the Christian multitude resisting and gainsaying the officials and the judge, and maintaining that the Bishop Athanasius did not come under this definition nor under the Imperial order, because neither did Constantius banish him, but even restored him. Likewise also Julian persecuted him; he recalled all, and him for the sake of idolatry he cast out anew, but Jovian brought him back. This opposition and riot went on until the next month Payni, on the xiv day; for on this day the prefect Flavian made a report, declaring that he had consulted the Emperors on this very point which was stirred at Alexandria, and so they all became quiet in a short time . XI. 16. iv months and xxiv days after, that is on Paophi viii, the Bishop Athanasius left the Church secretly by night, and retired to a villa near the New River . But the prefect Flavian and Duke Victorinus not knowing that he had retired, on the same night arrived at the Church of Dionysius with a force of soldiers: and having broken the back door, and entered the upper parts of the house in search of the Bishop’s apartment, they did not find him, for, not long before he had retired, and he remained, staying at the aforesaid property from the above day, Paophi viii, till Mechir vi, that is iv whole months (Oct. 5–Jan. 31). After this, the Imperial notary Bresidas, in the same month Mechir came to Alexandria with an Imperial letter, ordering the said Bishop Athanasius to return to Town, and hold the Churches as usual; and on the vii day of the month Mechir, after Coss. Valentinian and Valens, that is Coss. Gratian and Degalaifus, the said notary Bresidas with Duke Victorinus and Flavian the Prefect assembled at the palace and announced to the officers of the courts who were present, and the people, that the Emperors had ordered the Bishop to return to town, and straightway the said Bresidas the notary went forth with the officers of the courts, and a multitude of the people of the Christians to the aforesaid villa, and taking the Bishop Athanasius with the Imperial order, led him in to the Church which is called that of Dionysius on the vii day of the mouth Mechir. XII. 17. From Coss. Gratian and Dagalaifus (366) to the next consulships of Lupicinus and Jovinus (367) and that of [Valentinian II. and] Valens II. on Payni xiv (June 8, 368) in [this] Consulship xl [years of the Bishopric] of Athanasius are finished. Out of which [years] he abode at Treveri in Gaul [ii years iv months xi days , and in Italy and the West] xc months and iii days.

At Alexandria [and] in uncertain places in hiding, when he was being harassed by Hilary the notary and the Duke, lxxii months and xiv days. In Egypt and Antioch upon journeys xv months and xxii days: upon the property near the new river iv months. The result will be exactly vi months and xvii years and xx days. Moreover, he remained in quiet at Alexandria xxii years and v months x days. But also, he twice stayed a little time outside Alexandria in his last journey and at Tyre and at CP. Accordingly, the result will be as I have stated above, xl years of the episcopate of Athanasius until Payni [x]iv, Coss. Valentinian and Valens. And in the following consulate of Valentinian and Victor, Payni xiv, i year, and in the following consulships of Valentinian [III] and Valens III Payni xiv, and in the following Consulships of Gratian and Probus, [and the next of Modestus and Arintheus], and another consulship of Valentinian [IV] and Valens IV, on Pachon viii he falls asleep (May 3, 373). XIII. 18. Now in the aforesaid consulship of Lupicinus and Jovinus, Lucius being specially desirous to claim for himself the episcopate of the Arians a long time after he had left Alexandria, arrived in the aforesaid consulship, and entered the town secretly by night on the xxvi day of the month Thoth (Sept. 24, 367): and as it is said, abode in a certain small house keeping in hiding for that day. But next day he went to a house where his mother was staying; and his arrival being known at once all over the town, the whole people assembled and blamed his entry. And Duke Trajanus and the Prefect were extremely displeased at his irrational and bold arrival, and sent officials to cast him out of the town. So the officials came to Lucius, and considering all of them that the people were angry and very riotous against him they feared to bring him out of the house by themselves, lest he should be killed by the multitude. And they reported this to the judges. And presently the judges themselves, Duke Trajan, and the Prefect Tatianus [came] to the place with many soldiers, entered the house and brought out Lucius themselves at the vii hour of the day, on the xxvii day of Thoth. Now while Lucius was following the judges, and the whole people of the town after them, Christians and Pagans, and of divers religions, all alike with one breath, and with one mind, and of one accord, did not cease, from the house whence he was led, through the middle of the town, as far as the house of the Duke, from shouting, and hurling at him withal insults and criminal charges, and from crying, ‘Let him be taken out of the town. ’ However, the Duke took him into his house, and he stayed with him for the remaining hours of the day, and the whole night, and on the following the xxviii of the same month, the Duke early in the morning, and taking him in charge as far as Nicopolis , handed him over to soldiers to be escorted from Egypt. 19. Now whereas Athanasius died on the viii of the month Pachon, the v day before he fell asleep, he ordained Peter, one of the ancient presbyters, Bishop, who carried on the Episcopate, following him in all things. After whom Timothy his B[rother] succeeded to the Episcopate for iv years. After him Theophilus from [being] deacon was ordained Bishop (385). The End.

B. —The Festal Letters, and Their Index, Or Chronicon Athanasianum. ———————————— The latter document is from the hand, it would seem, of the original collector of the Easter Letters of Athanasius (yet see infr . note 6a). He gives, in a paragraph corresponding to each Easter in the episcopate of Athanasius, a summary of the calendar data for the year, a notice of the most important events, and especially particulars as to the Letter for the Easter in question, viz. , Whether any peculiar circumstances attended its publication, and whether for some reason the ordinary Letter was omitted. The variations of practice which had rendered the Paschal Feast a subject of controversy from very early times (see Dict. Christ. Antiq. Easter ) had given rise to the custom of the announcement of Easter at a convenient interval beforehand by circular letters. In the third century the Bishops of Alexandria issued such letters (e. g. Dionysius in Eus. H. E. vii. 20), and at the Council of Nicæa, where the Easter question was dealt with ( ad Afros. 2 ), the Alexandrian see was requested to undertake the duty of announcing the correct date to the principal foreign Churches as well as to its own suffragan sees. (This is doubted in the learned article Paschal Letters D. C. A. p. 1562, but the statement of Cyril. Alex. in his ‘Prologus Paschalis’ is express: cf. Ideler 2, 259. The only doubt is, whether the real reference is to Sardica, see Index xv. and Ep . 18. ) This was probably due to the astronomical learning for which Alexandria was famous . At any rate we have fragments of the Easter letters of Dionysius and of Theophilus, and a collection of the Letters of Cyril . The Easter letters of Athanasius were, until 1842, only known to us by allusions in Jerome ( de V. illustr. 87) and others, and by fragments in Cosmas Indicopleustes purporting to be taken from the 2nd, 5th, 6th, 22nd, 24th, 28th, 29th, 40th, and 45th. Cardinal Mai had also shortly before the discovery of the ‘Corpus’ unearthed a minute fragment of the 13th. But in 1842 Archdeacon Tattam brought home from the Monastery of the Theotokos in the desert of Skete a large number of Syriac mss. , which for over a century European scholars had been vainly endeavouring to obtain. Among these, when deposited in the British Museum, Cureton discovered a large collection of the Festal Letters of Athanasius, with the ‘Index,’ thus realising the suspicion of Montfaucon (Migne xxvi. ) that the lost treasure might be lurking in some Eastern monastery. Another consignment of mss. from the same source produced some further portions, which were likewise included in the translation revised for the present volume . (1) Number of Festal Letters of Athanasius. —This question, which is of first-rate importance for the chronology of the period, must be regarded as settled, at any rate until some discovery which shall revolutionise all existing data. The number 45, which was the maximum known to antiquity , is confirmed by the Index, and by the fact that the citations from Cosmas (see above) tally with the order of the Letters in this Syriac version in every case where the letter is preserved entire, while Letter 39, preserved by a different writer, also tallies with the reference to it in the Index. It is therefore unassailably established on our existing evidence that the last Easter letter of Ath. was his ‘45th,’ in other words that 45 is the full or normal number of his festal letters.

This clinches the reckoning of the Index and Hist. Aceph. that he was bishop for 45 Easters (329–373 inclusive), i. e. for parts of 46 years (328–373 inclusive). Moreover it corroborates, and is rivetted firm by, the statement of Cyril. Alex. Ep. 1, that Athan. graced the see of Alexandria ‘fully 46 years. ’ ‘Il le dit en voulant faire son eloge: de sorte qu’il y a tout lieu de croire qu’il n’a point passé les 46 ans: car pour peu qu’il fust entré dans la 47 me année, S. Cyrille auroit dû naturellement luy donner 47 ans . ’ So Tillemont (viii. 719), whose opinion is all the more valuable from the fact that he is unable to harmonise it with his date for the accession of Ath. , and accordingly forgets, p. 720 ( sub. fin. ), what he has said on the previous page. But we observe that many of the 45 Letters are represented in the ‘corpus’ by blanks. This is doubtless often the result of accidental loss. But the Index informs us that in several years, owing to his adversities, ‘the Pope was unable to write. ’ This however may be fairly understood to refer to the usual public or circular letter. Often when unable to write this, he sent a few cordial lines to some friend ( Letter 12) or to the clergy (17, 18) or people (29? see notes there) of Alexandria, in order that the true Easter might be kept (cf. the Arian blunder in 340, Ind. xii, with the note to Serapion Letter 12 from Rome). But occasionally the Index is either corrupt or mistaken, e. g. No. xiii, where the Pope is stated to have written no letter, while yet the ‘Corpus’ contains one, apparently entire and of the usual public kind. We may therefore still hope for letters or fragments for any of the ‘missing’ years. (2) The Festal Letters are fully worthy to rank with any extant writings of Athanasius. The same warmth, vigour, and simplicity pervades them as we find elsewhere in his writings, especially in such gems as the letter to Dracontius ( Ep . 49). Their interest, however (apart from chronology), is mainly personal and practical. Naturally the use and abuse of Fast and Festival occupy a prominent place throughout. Repeatedly he insists on the joyfulness of Christian feasts, and on the fact that they are typical of, and intended to colour, the whole period of the Christian’s life. We gather from Ep . 12 that Lent was kept less strictly in Egypt than in some other Christian countries. He insists not only upon fasting, but upon purity and charity, especially toward the poor ( Ep . 1. 11, cf. Ep . 47. 4, &c. ). We trace the same ready command of Scripture, the same grave humour in the unexpected turn given to some familiar text ( Ep . 39) as we are used to in Athanasius. The Eucharist is a feeding upon the Word (4. 3), and to be prepared for by amendment of life, repentance, and confession of sin (i. e. to God, Ep . 7. 10). Of special importance is the Canon of Holy Scripture in Ep . 39, on which see Prolegg. ch. iv § 4. It should be observed that the interval before Easter at which notice was given varied greatly. Some letters (e. g. 1, 2, 20) by a natural figure of speech, refer to the Feast as actually come; but others (17, 18) were certainly written as early as the preceding Easter.

Letter 4 was written not long before Lent, but was (§ 1) unusually late. The statement of Cassian referred to below (note to Ep . 17) is therefore incorrect at any rate for our period. (3) The Index to the Festal Letters . —This chronicle, so constantly referred to throughout this volume, is of uncertain date, but probably (upon internal evidence) only ‘somewhat later’ (Hefele, E. Tr. vol. ii. p. 50) than Athanasius himself. Its special value is in the points where it agrees with the Hist. Aceph. ( supr . Prolegg. ch. v. ), where we recognise the accredited reckoning of the Alexandrian Church as represented by Cyril and Proterius (see Tillem. ubi supr . ). The writer undoubtedly makes occasional slips (cf. Index iii. with Letter iv. and p. 512, note 1, Index xiii. with Letter xiii.! ), and the text would be a miracle if it had come down to us uncorrupt (see notes passim ): but on the main dates he is consistent with himself, with the Chron. Aceph. and (so far as they come in contact) with the notices of the Alexandrian bishops above mentioned. The writer’s method, however, must be attended to if we are to avoid a wrong impression as to his accuracy. Firstly , his year is not the Julian but the Egyptian year ( infr . Table C) from Aug. 29 to Aug. 28. Each year is designated by the new consuls who come into office in the fifth month. Secondly, in each year he takes a leading event or events, round which he groups antecedent or consequent facts, which often belong to other years. Two or three examples will make this clear. ( α ) Year Aug. 30, 335–Aug. 28, 336: leading event, exile of Athanasius (he reaches CP. Oct. 30, 335, leaves for Gaul [Feb. 7], both in the same Egyptian year). Antecedent: His departure for Tyre July 11, 335, at end of previous Egyptian Year . ( β ) The ‘eventful’ year Aug. 337–Aug. 338: leading event, triumphant return of Athanasius from Gaul, Oct. 21, 337. Antecedent: death of Constantine on previous 22nd of May (i. e. 337 ). ( γ ) Year 342–3: leading event, Council of Sardica (summons issued, at any rate, before end of Aug. 343). Consequent events: temporary collapse of Arian party and recantation of Ursacius and Valens (344–347? Further examples in Gwatkin, Studies , p. 105). Bearing this in mind, the discriminating student will derive most important help from the study of the Index: when its data agree with those derived from other good sources, they must be allowed first-rate authority. This is the principle followed in the Prolegomena (ch. v. ) and throughout this volume. On the main points in dispute, as strewn above, we have to reckon with a compact uniform chronological system, checked and counter-checked by careful calculations ( Hist. Aceph. ), and transmitted by two independent channels; in agreement, moreover, as concerns the prior and posterior limits, with the reckoning adopted by the successors of Athanasius in the see. N. B. —The translation of the Index and Festal Letters is revised by Miss Payne Smith from that contained in the Oxford ‘Library of the Fathers. ’ A German translation by Larsow was published at Berlin 1852. The Latin Version (from an Italian translation) of Card. Mai is in Migne, xxvi. 1351 sqq. The following Tables bear specially on the Festal Index. Table C. The Egyptian Year.

After the final settlement of Egypt by Augustus as a province of the Roman Empire, the use of the Julian form of computation was established in Alexandria, the first day of the new Calendar being fixed to the 28th of August, the 1st of Thot of the year in which the innovation took place; from which period, six, instead of five, supplementary days were added at the end of every fourth year; so that the form of the Alexandrian year was as follows. The months from Phamenoth 5 (Mar. 1) onwards are unaffected by leap-year . Thot 29 August Pharmuthi 27 March Paophi 28 September Pachon 26 April Athyr 28 October Paoni (Payni) 26 May Choiak 27 November Epiphi 25 June Tybi 27 December Mesori 25 July Mechir 26 January Epagomena 24 August Phamenoth 25 February N. B. —In leap-years, the Diocletian year (see p. 503, note 4) began on the previous Aug. 30, which was accordingly the First of Thot, owing to the additional ‘epagomenon’ which preceded it. Accordingly all the months to Phamenoth inclusive begin a day late. Then, the Julian intercalary day coming in as Feb. 29, Pharmuthi and the succeeding months begin as shewn above. (See Ideler, vol. I, pp. 161, 164, also 140, 142. ) Table D. Of the Chronological Information Given in the Index to the Paschal Letters. ———————————— N. B. —The Year of our Lord, the Golden Numbers, and Dominical Letter, and the date of Easter according to the Modern Reckoning, are added. The age of the Moon on Easter-day is apparently given from observations or reckoned by some lost system (see Index x. xxii. ); in about one case out of three it varies from the modern reckoning, perhaps once or twice from corruption of text. The Epact is a day too little for 342, 344, 361, 362, 363 (see Galle in Larsow;. F. B. 48, sqq. ). Easter Day. Number of Letter. Year of Diocl. Year of our Lord. Egyptian Calendar. Roman Calendar. Modern Reckon-ing. Day of Lunar Month. Epact (age of Moon on Mar. 22). Sunday Letter and Concur-rentes. Indict n . Golden Num-bers. … 44 328 19 Pharm. XVIII Kal. Mai 14 April 18 25 1 F 1 6 I 45 329 11 Pharm. VIII Id. April 6 April 22 6 2 E 2 7 II 46 330 24 Pharm. XIII Kal. Mai 19 April 15 17 3 D 3 8 III 47 331 16 Pharm. III Id. April 11 April 18 28 4 C 4 9 IV 48 332 7 Pharm. IV Non. April 2 April 20 9 6 A 5 10 V 49 333 20 Pharm. XVI I Kal. Mai 15 April 15 20 7 G 6 11 VI 50 334 12 Pharm. VII Id. April 7 April 17 1 1 F 7 12 VII 51 335 4 Pharm. III Kal. April 30 March 20 12 2 E 8 13 VIII 52 336 23 Pharm. XIV Kal. Mai 18 April 20 23 4 C 9 14 IX 53 337 8 Pharm. III Non. April 3 April 16 4 5 B 10 15 X 54 338 30 Pham th . VII Kal. April 26 March 18½ 15 6 A 11 16 XI 55 339 20 Pharm. XVII Kal. Mai 15 April 20 26 7 G 12 17 XII 56 340 4 Pharm. III Kal. April 30 March 15 7 2 E 13 18 XIII 57 341 24 Pharm. XIII Kal. Mai 19 April 16 18 3 D 14 19 XIV 58 342 16 Pharm. III Id.

April 11 April 16 29 4 C 15 1 XV 59 343 1 Pharm. VI Kal. April 27 March 15 11 5 B 1 2 XVI 60 344 20 Pharm. XVII Kal. Mai 15 April 19 21 7 G 2 3 XVII 61 345 12 Pharm. VII Id. April 7 April 19 3 1 F 3 4 XVIII 62 346 4 Pharm. III Kal. April 30 March 21 14 2 E 4 5 XIX 63 347 17 Pharm. Prid. Id. April 12 April 15 25 3 D 5 6 XX 64 348 8 Pharm. III Non. April 3 April 18 6 5 B 6 7 XXI 65 349 30 Pham th . VII Kal. April 26 March 19 17 6 A 7 8 XXII 66 350 13 Pharm. VI Id. April 8 April 19 28 7 G 8 9 XXIII 67 351 5 Pharm. Prid. Kal. April 31 March 18 9 1 F 9 10 XXIV 68 352 24 Pharm. XIII Kal. Mai 19 April 18 20 3 D 10 11 XXV 69 353 16 Pharm. III Id April 11 April 21 1 4 C 11 12 XXVI 70 354 1 Pharm. VI Kal. April 27 March 17 12 5 B 12 13 XXVII 71 355 21 Pharm. XVI Kal. Mai 16 April 18 23 6 A 13 14 XXVIII 72 356 12 Pharm. VII Id. April 7 April 17 4 1 F 14 15 XXIX 73 357 27 Pham th . X Kal. April 23 March 17 15 2 E 15 16 XXX 74 358 17 Pharm. Prid Id. April 12 April 17 26 3 D 1 17 XXXI 75 359 9 Pharm. Prid. Non. April 4 April 20 7 4 C 2 18 XXXII 76 360 28 Pharm. IX Kal. Mai 23 April 21 18 6 A 3 19 XXXIII 77 361 13 Pharm. VI Id. April 8 April 17 29 7 G 4 1 XXXIV 78 362 5 Pharm. Prid. Kal. April 31 March 25 10 1 F 5 2 XXXV 79 363 25 Pharm. XII Kal. Mai 20 April 20 21 2 E 6 3 XXXVI 80 364 9 Pharm. Prid. Non. April 4 April 16 3 4 C 7 4 XXXVII 81 365 1 Pharm. VI Kal. April 27 March 19 14 5 B 8 5 XXXVIII 82 366 21 Pharm. XVI Kal. Mai 16 April 20 25 6 A 9 6 XXXIX 83 367 6 Pharm. Kal. April 1 April 16 6 7 G 10 7 XL 84 368 25 Pharm. XII Kal. Mai 20 April 16 17 2 E 11 8 XLI 85 369 17 Pharm. Prid. Id. April 12 April 15 28 3 D 12 9 XLII 86 370 2 Pharm. V Kal. April 28 March 15 9 4 C 13 10 XLIII 87 371 22 Pharm. XV Kal. Mai 17 April 16 20 5 B 14 11 XLIV 88 372 13 Pharm. VI Id. April 8 April 19 1 7 G 15 12 XLV 89 373 5 Pharm. Prid. Kal. April 31 March 21 12 1 F 1 13 Index. An Index of the months of each year, and of the days, and of the Indictions, and of the Consulates, and of the Governors in Alexandria, and of all the Epacts, and of those [days] which are named ‘of the Gods ,’ and the reason [any Letter] was not sent, and the returns from exile —from the Festal Letters of Pope Athanasius.

The Festal Letters of Athanasius, Bishop of Alexandria, which he sent year by year, to the several cities and all the provinces subject to him; that is, from Pentapolis, and on to Libya, Ammoniaca, the greater and the lesser Oasis, Egypt, and Augustamnica, with the Heptanomis of the upper and middle Thebais; [commencing] from the 44th year of the Diocletian Era, in which the Paschal Festival was on xvi Pharmuthi; xviii Kal. Mai; xviii Moon; when Alexander, his predecessor, having departed this life on xxii Pharmuthi , he [Athan. ] succeeded him after the Paschal festival on xiv Pauni, Indict. i, Januarius and Justus being Consuls, the governor Zenius of Italy being the Præfect of Egypt, Epact xxv; Gods, i. I. (Aug. 29, 328, to Aug. 28, a. d. 329. ) In this year, Easter-day was on xi Pharmuthi; viii. Id. Ap. ; xxii Moon; Coss. Constantinus Aug. viii, Constantinus Cæs. IV; the same governor Zenius being Præfect of Egypt; Indict. ii; Epact vi; Gods, ii. This was the first Letter he [Athan. ] sent; for he was ordained Bishop in the preceding year after the Paschal feast, Alexander, as is known, having despatched one for that year, before he was released from life. This was in the 45th of the Diocletian era. II. (329–330. ) In this year, Easter-day was on xxiv Pharmuthi; xiii Kal. Mai; xv Moon; Coss. Gallicianus, Symmachus; the governor Magninianus the Cappadocian being Præfect of Egypt; Indict. iii; Epact xvii; Gods, iii. In this year he went through the Thebais. III. (330–331. ) In this year, Easter-day was on xvi Pharmuthi; xviii Moon; iii Id. Ap. ; Coss. Annius Bassus, Ablavius; the governor Hyginus of Italy, Præfect of Egypt; Epact xxviii; Indict. iv. He sent this Letter while journeying on his return from the Imperial Court. For in this year he went to the Imperial Court to the Emperor Constantine the Great, having been summoned before him, on account of an accusation his enemies made, that he had been appointed when too young. He appeared, was thought worthy of favour and honour, and returned when the fast was half finished. IV. (331–332. ) In this year, Easter-day was on xvii Pharmuthi; xx Moon; iv Non. Apr. ; Epact ix; Gods, vi; Coss. Pacatianus, Hilarianus; the same governor Hyginus, Præfect of Egypt; Indict. v. In this year he went through Pentapolis, and was in Ammoniaca. V. (332–333. ) In this year, Easter-day was on xx Pharmuthi; xv Moon; xvii Kal. Mai; Epact xx; Gods, vii; Coss. Dalmatius, Zenophilus; the governor Paternus , Præfect of Egypt; Indict. vi. VI. (333–334. ) In this year, Easter-day was on xii Pharmuthi; xvii Moon; vii Id. Apr. ; Indict. vii; Epact i; Gods, i; Coss. Optatus, Paulinus; the same governor Paternus Præfect of Egypt. In this year he went through the lower country. In it he was summoned to a Synod, his enemies having previously devised mischief against him in Cæsarea of Palestine; but becoming aware of the conspiracy, he excused himself from attending. VII. (334–335. ) In this year, Easter-day was on xiv Pharmuthi; xx Moon; iii Kal. Ap. ; Indict. viii; Epact xii; Gods, ii; Coss. Constantius , Albinus; the same governor Paternus, Præfect of Egypt. VIII. (335–336. ) In this year, Easter-day was on xxiii Pharmuthi, xx Moon; xiv Kal. Mai; Indict. ix; Epact xxiii; Gods, iv; Coss. Nepotianus, Facundus; the governor Philagrius, the Cappadocian, Præfect of Egypt. In this year he went to that Synod of his enemies which was assembled at Tyre.

Now he journeyed from this place on xvii Epiphi , but when a discovery was made of the plot against him, he removed thence and fled in an open boat to Constantinople. Arriving there on ii Athyr , after eight days he presented himself before the Emperor Constantine, and spoke plainly. But his enemies, by various secret devices, influenced the Emperor, who suddenly condemned him to exile, and he set out on the tenth of Athyr to Gaul, to Constans Cæsar, the son of Augustus. On this account he wrote no Festal Letter. IX. (336–7. ) In this year, Easter-day was on viii Pharmuthi; xvi Moon; iv Non. Ap. ; Indict. x; Epact iv; Gods, v; Coss. Felicianus, Titianus; the governor Philagrius, the Cappadocian, Præfect of Egypt. He was in Treviri of Gaul, and on this account was unable to write a Festal Letter. X. (337–8. ) In this year, Easter-day was on xxx Phamenoth; vii Kal. Ap. ; xix Moon, Indict. xi; Epact xv; Gods, vi; Coss. Ursus, Polemius; the governor Theodorus , of Heliopolis, Præfect of Egypt. In this year, Constantine having died on xxvii Pachon , Athanasius, now liberated, returned from Gaul triumphantly on xxvii Athyr. In this year, too, there were many events. Antony, the great leader, came to Alexandria, and though he remained there only two days, shewed himself wonderful in many things, and healed many. He went away on the third of Messori. XI. (338–9. ) In this year, Easter-day was on xx Pharmuthi; xx Moon; xvii Kal. Mai; Epact xxvi; Gods, vii; Indict. xii; Coss. Constantius II, Constans I ; the governor Philagrius, the Cappadocian, Præfect of Egypt. In this year, again, there were many tumults. On the xxii Phamenoth he was pursued in the night, and the next day he fled from the Church of Theonas, after he had baptized many. Then, four days after, Gregorius the Cappadocian entered the city as Bishop. XII. (339–340. ) In this year, Easter-day was on xiv Pharmuthi; xv Moon; iii Kal. Ap. ; Epact vii; Gods, ii; Indict. xiii; Coss. Acyndinus, Proclus; the same governor Philagrius, Præfect of Egypt. Gregorius continued his acts of violence, and therefore [Ath. ] wrote no Festal Letter. The Arians proclaimed [Easter] on xxvii Phamenoth, and were much ridiculed on account of this error. Then altering it in the middle of the fast, they kept it with us on iv Pharmuthi, as above. He [Athanasius] gave notice of it to the presbyters of Alexandria in a short note, not being able to send a letter as usual, on account of his flight and the treachery. XIII. (340–341. ) In this year, Easter-day was on xxiv Pharmuthi; xvi Moon; xiii. Kal. Mai; Epact xviii; Gods, iii; Indict. xiv; Coss. Marcellinus, Probinus; the governor Longinus, of Nicæa, Præfect of Egypt. Augustamnica was separated. On account of Gregorius continuing in the city, and exercising violence, although this illness commenced, the Pope did not write a Festal Letter even this time . XIV. (341–2. ) In this year, Easter-day was on xvi Pharmuthi; xx Moon; iii Id. Ap. ; Epact xxix; Gods, iv; Indict. xv; Coss. Constantius III, Constans II; the governor Longinus of Nicæa, Præfect of Egypt. Because Gregorius was in the city, [though] severely ill, the Pope was unable to send [any Letter]. XV. (342–3. ) In this year, Easter-day was on i Pharmuthi; xv Moon; vi Kal. Ap. ; Epact xi; Gods, v; Indict. i; Coss. Placidus, Romulus; the same governor Longinus, of Nicæa, Præfect of Egypt.

In this year the Synod of Sardica was held ; and when the Arians had arrived, they returned to Philippopolis, for Philagrius gave them this advice there. In truth, they were blamed everywhere, and were even anathematised by the Church of Rome, and having written a recantation to Pope Athanasius, Ursacius and Valens were put to shame. There was an agreement made at Sardica respecting Easter, and a decree was issued to be binding for fifty years, which the Romans and Alexandrians everywhere announced in the usual manner. Again he [Athan. ] wrote a Festal Letter. XVI. (343–4. ) In this year, Easter-day was on xx Pharmuthi; xix Moon; xvii Kal. Mai; Epact xxi; Gods, vi[i], Coss. Leontius, Sallustius; the governor Palladius, of Italy, Præfect of Egypt; Indict. ii. Being at Naissus on his return from the Synod, he there celebrated Easter . Of this Easter-day he gave notice in few words to the presbyters of Alexandria, but he was unable to do so to the country. XVII. (344–5. ) In this year, Easter-day was on xii Pharmuthi; xviii Moon; vii. Id. Ap. ; Epact ii; Gods, i; Indict. iii; Coss. Amantius, Albinus; the governor Nestorius of Gaza, Præfect of Egypt. Having travelled to Aquileia, he kept Easter there. Of this Easter-day, he gave notice in few words to the presbyters of Alexandria, but not to the country. XVIII. (345–6. ) In this year, Easter-day was on iv Pharmuthi; xxi Moon; iii Kal. Ap. ; Epact xiv; Gods, ii; Indict. iv; Coss. Constantius Aug. IV, Constans Aug. III; the same governor Nestorius of Gaza, Præfect of Egypt. Gregorius having died on the second of Epiphi , he returned from Rome and Italy, and entered the city and the Church. Moreover he was thought worthy of a grand reception, for on the xxiv Paophi , the people and all those in authority met him a hundred miles distant, and he continued in honour. He had already sent the Festal Letter for this year, in few words, to the presbyters. XIX. (346–7. ) In this year, Easter-day was on xvii Pharmuthi xv. Moon; Prid. Id. Apr. ; Epact xxv; Gods, iii; Indict. v; Coss. Rufinus, Eusebius; the same governor Nestorius of Gaza, Præfect of Egypt. He wrote this Letter while residing here in Alexandria, giving notice of some things which he had not been able to do before. XX. (347–8. ) In this year, Easter-day was on vii Pharmuthi; xviii Moon; iii Non. Ap. ; Epact vi; Gods, v Indict. vi; Coss. Philippus, Salia; the same governor Nestorius of Gaza, Præfect of Egypt. This Letter also he sent while residing in Alexandria. XXI. (348–9. ) In this year, Easter-day was on xxx Phamenoth;…xix Moon,…vii Kal. Ap. ; Epact xvii; Gods, vi; Indict. vii. But because the Romans refused, for they said they held a tradition from the Apostle Peter not to pass the twenty-sixth day of Pharmuthi, nor.. the thirtieth of Phamenoth, xxi Moon,……………… , vii Kal. Ap. ; Coss. Limenius, Catullinus; the same governor Nestorius of Gaza, Præfect of Egypt. He sent this also while residing in Alexandria. XXII. (349–50. ) In this year, Easter-day was on xiii Pharmuthi; xix Moon, the second hour; vi Id. Ap. ; Epact xxviii; Gods, vii; Indict. viii; Coss. Sergius, Nigrianus; the same governor Nestorius of Gaza, Præfect of Egypt. In this year, Constans was slain by Magnentius, and Constantius held the empire alone; then he wrote to the Pope [Athan. ], telling him to fear nothing because of the death of Constans, but to confide in him as he had done in Constans while living. XXIII. (350–1.

) In this year, Easter day was on v Pharmuthi; Moon xviii; Prid. Kal. Ap. ; Epact ix; Gods, i; Indict. ix; the Consulship after that of Sergius and Nigrianus; the same governor Nestorius of Gaza, again Præfect of Egypt. XXIV. (351–2. ) In this year, Easter-day was on xxiv Pharmuthi; xviii Moon; xiii Kal. Mai, Epact xx; Gods, iii; Indict. x, Coss. Constantius Aug. V, Constantius Cæsar I; the same governor Nestorius of Gaza, Præfect of Egypt. Gallus was proclaimed Cæsar , and his name changed into Constantius. XXV. (352–3. ) In this year, Easter-day was on xvi Pharmuthi; xxi Moon; iii Id. Ap. ; Epact i; Gods, iv; Indict. xi; Coss. Constantius Aug. VI, Constantius Cæsar II; the governor Sebastianus of Thrace, præfect of Egypt. In this year, Serapion , Bishop of Thmuis, and Triadelphus of Nicion, and the presbyters Petrus and Astricius, with others, were sent to the emperor Constantius, through fear of mischief from the Arians. They returned, having effected nothing. In this year, Montanus, Silentiarius of the Palace, [was sent]…against [the] Bishop, but, a tumult having been excited, he retired, having failed to effect anything. XXVI. (353–4. ) In this year, Easter-day was on i Pharmuthi; xvii Moon; vi Kal. Ap. ; Epact xii; Gods, v; Indict. xii; Coss. Constantius Aug. VII, Constantius Cæsar III. ; the same governor Sebastianus of Thrace, Præfect of Egypt. XXVII. (354–5. ) In this year, Easter-day was on xxi Pharmuthi; xviii Moon; xvi Kal. Mai; Epact xxiii; Gods, vi; Indict. xiii; Coss. Arbetion, Lollianus; the governor Maximus the Elder of Nicæa, Prefect of Egypt. In this year, Diogenes, the Secretary of the Emperor, entered with the design of seizing the Bishop. But he, too, having raged in vain, went away quietly. XXVIII. (355–6. ) In this year, Easter-day was on xii Pharmuthi; xvii Moon; vii Id. Ap. ; Epact iv; Gods, i; Indict. xiv, Coss. Constantius Aug. VIII, Julianus Cæsar I; the same governor Maximus the Elder of Nicæa, Præfect of Egypt, who was succeeded by Cataphronius of Byblus. In this year, Syrianus Dux, having excited a tumult in the Church on the thirteenth of Mechir, on the fourteenth at night entered Theonas with his soldiers; but he was unable to capture [Athanasius], for he escaped in a miraculous manner. XXIX (356–7. ) In this year, Easter-day was on xxvii Phamenoth; xvii Moon; x Kal. Ap. , Epact xv; Gods, ii; Indict. xv; Coss. Constantius Aug. IX, Julianus Cæsar II; the same governor Cataphronius, of Byblus, Præfect of Egypt, to whom succeeded Parnassius. Then Georgius entered on the thirtieth of Mechir, and acted with excessive violence. But Athanasius, the Bishop, had fled, and was sought for in the city with much oppression, many being in danger on this account. Therefore no Festal Letter was written . XXX. (357–8. ) In this year, Easter-day was on xvii Pharmuthi; Prid. Id. Ap. ; xvii Moon; Epact xxvi; Gods, iii; Indict. i; Coss. Tatianus, Cerealis; the governor Parius of Corinth, Præfect of Egypt. Athanasius, the Bishop, lay concealed in the city of Alexandria. But Georgius left on the fifth of Paophi being driven away by the multitude. On this account, neither this year was the Pope able to send a Festal Letter. XXXI. (358–9. ) In this year, Easter-day was on ix Pharmuthi; Prid. Non. Ap. ; xx Moon; Epact vii; Gods, iv; Indict. ii; Coss. Eusebius, Hypatius; the same governor Parius, who was succeeded by Italicianus of Italy for three months; after him Faustinus, of Chalcedon. Neither this year did the Pope write [any Letter]. XXXII. (359–60.

) In this year, Easter-day was on xxviii Pharmuthi; ix Kal. Mai; xxi Moon; Epact xviii; Gods, vi; Indict. iii; Coss. Constantius Aug. X, Julianus Cæsar III; the governor Faustinus, of Chalcedon, Præfect of Egypt. This Præfect and Artemius Dux, having entered a private house and a small cell, in search of Athanasius the Bishop, bitterly tortured Eudæmonis, a perpetual virgin. On this account no [Letter] was written this year. XXXIII. (360–1. ) In this year, Easter-day was on xiii Pharmuthi, vi Id. Ap. ; xvii Moon; Epact xxix; Gods, vii; Indict. iv; Coss. Taurus, Florentius; the same governor Faustinus , Præfect of Egypt, who was succeeded by Gerontius the Armenian. He was unable to send [a Letter]. In this year, Constantius died , and Julianus holding the empire alone, there was a cessation of the persecution against the Orthodox. For commands were issued everywhere from the emperor Julianus, that the Orthodox ecclesiastics who had been persecuted in the time of Constantius should be let alone. XXXIV. (361–2. ) In this year, Easter-day was on v Pharmuthi; Prid. Kal. Ap. ; xxv Moon; Epact x; Gods, i; Indict. v; Coss. Mamertinus, Nevitta; the same governor Gerontius, who was succeeded by Olympus of Tarsus. In this year, in Mechir, Athanasius the Bishop returned to the Church, after his flight, by the command of Julianus Augustus, who pardoned all the Bishops and Clergy in exile, as was before said. This year, then, he wrote [a Letter]. XXXV. (362–3. ) In this year, Easter-day was on xxv Pharmuthi; xii Kal. Mai; xx Moon; Epact xxi; Gods, ii; Indict. vi; Coss. Julianus Augustus IV, Sallustius; the same governor Olympus, Præfect of Egypt. Pythiodorus Trico of Thebes, a Philosopher, brought a decree of Julianus on the twenty-seventh of Paophi, and set it in action against the Bishop first, and uttered many threats. So he [Athan. ] left the city at once, and went up to the Thebais. And when after eight months Julianus died, and his death was announced, Athanasius returned secretly by night to Alexandria. Then on the eighth of Thoth, he embarked at the Eastern Hierapolis, and met the emperor Jovian, by whom he was dismissed with honour. He sent this festal Letter to all the country, while being driven by persecution from Memphis to the Thebais, and it was delivered as usual. XXXVI. (363–4). In this year, Easter-day was on ix Pharmuthi; Prid. Non. Ap. ; xvi Moon; Epact iii; Gods, iv; Indict. vii; Coss. Jovianus Aug. , Varronianus; the governor Aerius, of Damascus, Præfect; who was succeeded by Maximus of Rapheotis, and he again by Flavianus the Illyrian. In this year, the Pope returned to Alexandria and the Church on the twenty-fifth of Mechir. He sent the Festal Letter, according to custom, from Antioch to all the Bishops in all the province. XXXVII. (364–5. ) In this year, Easter-day was on i Pharmuthi; v[i] Kal. Ap. ; xix Moon; Epact xiv; Gods, v; Indict. viii; Coss. Valentinianus Aug. I, Valens Aug. ; the same Flavianus, the Illyrian, being governor. We received the Cæsareum; but again, the Pope being persecuted with accusations, withdrew to the garden of the new river. But a few days after, Barasides, the notary, came to him with the Præfect and obtained an entrance for him into the Church. Then, an earthquake happening on the twenty-seventh of Epiphi , the sea returned from the East, and destroyed many persons, and much damage was caused. XXXVIII. (365–6. ) In this year, Easter-day was on xxi Pharmuthi; xvi Kal. Mai; xx Moon; Epact xxv; Gods, vi; Indict.

ix; in the first year of the Consulship of Gratianus, the son of Augustus, and Daglaiphus; the same governor Flavianus, Præfect. On the twenty-seventh of Epiphi, the heathen made an attack, and the Cæsareum was burnt and consequently many of the citizens suffered great distress, while the authors of the calamity were condemned and exiled. After this, Proclianus the Macedonian, became chief. XXXIX. (366–7. ) In this year, Easter-day was on vi Pharmuthi; Kal. Ap. ; xvi Moon; Epact vi; Gods, vii; Indict. x; Coss. Lupicinus, Jovinus; the same Proclianus being governor, who was succeeded by Tatianus of Lycia. In this year, when Lucius had attempted an entrance on the twenty-sixth of Thoth , and lay concealed by night in a house on the side of the enclosure of the Church; and when Tatianus the Præfect and Trajanus Dux brought him out, he left the city, and was rescued in a wonderful manner, while the multitude sought to kill him. In this year he [Ath. ] wrote, forming a Canon of the Holy Scriptures. XL. (367–8. ) In this year, Easter-day was on xxv Pharmuthi; xii Kal. Mai; xvi Moon; Epact xvii; Gods, ii; Indict. xi; Coss. Valentinianus Aug. II, Valens Aug. II; the same governor Tatianus, Præfect. He [Athan. ] began to build anew the Cæsareum, on the 6th of Pachon, having been honoured with an imperial command by Trajanus Dux. He also discovered the incendiaries, and immediately cleared away the rubbish of the burnt ruins, and restored the edifice in the month Pachon. XLI. (368–9. ) In this year, Easter-day was on xvii Pharmuthi; Prid. Id. Ap. ; xv Moon; Epact xxviii; Gods, iii; Indict. xii; Coss. Valentinianus (son of Augustus) I, Victor; the same Tatianus being governor. The Pope began to build that Church in Mendidium which bears his name, on the twenty-fifth of the month Thoth, at the beginning of the eighty-fifth year of the Diocletian Era. XLII. (369–70. ) In this year, Easter-day was on ii Pharmuthi; v Kal. Ap. ; xv Moon; Epact ix; Gods, iv; Indict. xiii; Coss. Valentinianus Aug. III, Valens Aug. III; the same Tatianus being governor, who was succeeded by Olympius Palladius, of Samosata. The Pope finished the Church, called after his name, at the close of the eighty-sixth year of the Diocletian Era; in which also he celebrated the dedication, on the fourteenth of Mesori. XLIII. (370–1. ) In this year, Easter-day was on xxii Pharmuthi; xv Kal. Mai; xvi Moon; Epact xx; Gods, v; Indict. xiv; Coss. Gratianus Aug. II, Probus; the same Palladius being governor; who was succeeded as Præfect of Egypt by Ælius Palladius, of Palestine, who was called Cyrus. XLIV. (371–2. ) In this year, Easter-day was on xiii Pharmuthi; vi Id. Ap. ; xix Moon; Epact i; Gods, vii , Indict. xv; Coss. Modestus, Arintheus; the same Ælius Palladius the governor, called Cyrus, Præfect of Egypt. XLV. (372–3. ) In this year, Easter-day was on v Pharmuthi; Prid. Kal. Ap. ; xxi Moon; Epact xii; Gods, i; Indict. i; Coss. Valentinianus IV, Valens IV; the same governor Ælius Palladius, Præfect of Egypt. At the close of this year, on the seventh of Pachon , he [Athan. ] departed this life in a wonderful manner. The end of the heads of the Festal Letters of holy Athanasius, Bishop of Alexandria. I. Festal Letters. Letter I. — For 329. Easter-day xi Pharmuthi; viii Id. April; Ær. Dioclet. 45; Coss. Constantinus Aug. VIII. Constantinus Cæs. IV; Præfect. Septimius Zenius; Indict. II. Of Fasting, and Trumpets, and Feasts.

Come , my beloved, the season calls us to keep the feast. Again, ‘the Sun of Righteousness , causing His divine beams to rise upon us, proclaims beforehand the time of the feast, in which, obeying Him, we ought to celebrate it, lest when the time has passed by, gladness likewise may pass us by. For discerning the time is one of the duties most urgent on us, for the practice of virtue; so that the blessed Paul, when instructing his disciple, teaches him to observe the time, saying, ‘Stand (ready) in season, and out of season ’—that knowing both the one and the other, he might do things befitting the season, and avoid the blame of unseasonableness. For thus the God of all, after the manner of wise Solomon , distributes everything in time and season, to the end that, in due time, the salvation of men should be everywhere spread abroad. Thus the ‘Wisdom of God ,’ our Lord and Saviour Jesus Christ, not out of season, but in season, ‘passed upon holy souls, fashioning the friends of God and the prophets ;’ so that although very many were praying for Him, and saying, ‘O that the salvation of God were come out of Sion ! ’—the Spouse also, as it is written in the Song of Songs, was praying and saying, ‘O that Thou wert my sister’s son, that sucked the breasts of my mother ! ’ that Thou wert like the children of men, and wouldest take upon Thee human passions for our sake! —nevertheless, the God of all, the Maker of times and seasons, Who knows our affairs better than we do, while, as a good physician, He exhorts to obedience in season—the only one in which we may be healed—so also does He send Him not unseasonably, but seasonably, saying, ‘In an acceptable time have I heard Thee, and in the day of salvation I have helped Thee . ’ 2. And, on this account, the blessed Paul, urging us to note this season, wrote, saying, ‘Behold, now is the accepted time; behold, now is the day of salvation . ’ At set seasons also He called the children of Israel to the Levitical feasts by Moses, saying, ‘Three times in a year ye shall keep a feast to Me ’ (one of which, my beloved, is that now at hand), the trumpets of the priests sounding and urging its observance; as the holy Psalmist commanded, saying, ‘Blow with the trumpet in the new moon, on the [solemn] day of your feast . ’ Since this sentence enjoins upon us to blow both on the new moons, and on the solemn days, He hath made a solemn day of that in which the light of the moon is perfected in the full; which was then a type, as is this of the trumpets. At one time, as has been said, they called to the feasts; at another time to fasting and to war. And this was not done without solemnity, nor by chance, but this sound of the trumpets was appointed, so that every man should come to that which was proclaimed. And this ought to be learned not merely from me, but from the divine Scriptures, when God was revealed to Moses, and said, as it is written in the book of Numbers; ‘And the Lord spake unto Moses, saying, Make to thee two trumpets; of silver shalt thou make them, and they shall be for thee to call the congregation ;’—very properly for those who here love Him.

So that we may know that these things had reference to the time of Moses—yea, were to be observed so long as the shadow lasted, the whole being appointed for use, ‘till the time of reformation . ’ ‘For’ (said He) ‘if ye shall go out to battle in your land against your enemies that rise up against you ’ (for such things as these refer to the land, and no further), ‘then ye shall proclaim with the trumpets, and shall be remembered before the Lord, and be delivered from your enemies. ’ Not only in wars did they blow the trumpet, but under the law, there was a festal trumpet also. Hear him again, going on to say, ‘And in the day of your gladness, and in your feasts, and your new moons, ye shall blow with the trumpets . ’ And let no man think it a light and contemptible matter, if he hear the law command respecting trumpets; it is a wonderful and fearful thing. For beyond any other voice or instrument, the trumpet is awakening and terrible; so Israel received instruction by these means, because he was then but a child. But in order that the proclamation should not be thought merely human, being superhuman, its sounds resembled those which were uttered when they trembled before the mount ; and they were reminded of the law that was then given them, and kept it. 3. For the law was admirable, and the shadow was excellent, otherwise, it would not have wrought fear, and induced reverence in those who heard; especially in those who at that time not only heard but saw these things. Now these things were typical, and done as in a shadow. But let us pass on to the meaning, and henceforth leaving the figure at a distance, come to the truth, and look upon the priestly trumpets of our Saviour, which cry out, and call us, at one time to war, as the blessed Paul saith; ‘We wrestle not with flesh and blood, but with principalities, with powers, with the rulers of this dark world, with wicked spirits in heaven . ’ At another time the call is made to virginity, and self-denial, and conjugal harmony, saying, To virgins, the things of virgins; and to those who love the way of abstinence, the things of abstinence; and to those who are married , the things of an honourable marriage; thus assigning to each its own virtues and an honourable recompense. Sometimes the call is made to fasting, and sometimes to a feast. Hear again the same [Apostle] blowing the trumpet, and proclaiming, ‘Christ our Passover is sacrificed; therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness . ’ If thou wouldest listen to a trumpet much greater than all these, hear our Saviour saying; ‘In that last and great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto Me and drink . ’ For it became the Saviour not simply to call us to a feast, but to ‘the great feast;’ if only we will be prepared to hear, and to conform to the proclamation of every trumpet. 4. For since, as I before said, there are divers proclamations, listen, as in a figure, to the prophet blowing the trumpet; and further, having turned to the truth, be ready for the announcement of the trumpet, for he saith, ‘Blow ye the trumpet in Sion: sanctify a fast .

’ This is a warning trumpet, and commands with great earnestness, that when we fast, we should hallow the fast. For not all those who call upon God, hallow God, since there are some who defile Him; yet not Him—that is impossible—but their own mind concerning Him; for He is holy, and has pleasure in the saints . And therefore the blessed Paul accuses those who dishonour God; ‘Transgressors of the law dishonour God . ’ So then, to make a separation from those who pollute the fast, he saith here, ‘sanctify a fast. ’ For many, crowding to the fast, pollute themselves in the thoughts of their hearts, sometimes by doing evil against their brethren, sometimes by daring to defraud. And, to mention nothing else, there are many who exalt themselves above their neighbours, thereby causing great mischief. For the boast of fasting did no good to the Pharisee, although he fasted twice in the week , only because he exalted himself against the publican. In the same manner the Word blamed the children of Israel on account of such a fast as this, exhorting them by Isaiah the Prophet, and saying, ‘This is not the fast and the day that I have chosen, that a man should humble his soul; not even if thou shouldest bow down thy neck like a hook, and shouldest strew sackcloth and ashes under thee; neither thus shall ye call the fast acceptable . ’ That we may be able to shew what kind of persons we should be when we fast, and of what character the fast should be, listen again to God commanding Moses, and saying, as it is written in Leviticus , ‘And the Lord spake unto Moses, saying, In the tenth day of this seventh month, there shall be a day of atonement; a convocation, and a holy day shall it be to you; and ye shall humble your souls, and offer whole burnt-offerings unto the Lord. ’ And afterwards, that the law might be defined on this point, He proceeds to say; ‘Every soul that shall not humble itself, shall be cut off from the people . ’ 5. Behold, my brethren, how much a fast can do, and in what manner the law commands us to fast. It is required that not only with the body should we fast, but with the soul. Now the soul is humbled when it does not follow wicked opinions, but feeds on becoming virtues. For virtues and vices are the food of the soul, and it can eat either of these two meats, and incline to either of the two, according to its own will. If it is bent toward virtue, it will be nourished by virtues, by righteousness, by temperance, by meekness, by fortitude, as Paul saith; ‘Being nourished by the word of truth . ’ Such was the case with our Lord, who said, ‘My meat is to do the will of My Father which is in heaven . ’ But if it is not thus with the soul, and it inclines downwards, it is then nourished by nothing but sin. For thus the Holy Ghost, describing sinners and their food, referred to the devil when He said, ‘I have given him to be meat to the people of Æthiopia . ’ For this is the food of sinners.

And as our Lord and Saviour Jesus Christ, being heavenly bread, is the food of the saints, according to this; ‘Except ye eat My flesh, and drink My blood ;’ so is the devil the food of the impure, and of those who do nothing which is of the light, but work the deeds of darkness. Therefore, in order to withdraw and turn them from vices, He commands them to be nourished with the food of virtue; namely, humbleness of mind, lowliness to endure humiliations, the acknowledgment of God. For not only does such a fast as this obtain pardon for souls, but being kept holy, it prepares the saints, and raises them above the earth. 6. And indeed that which I am about to say is wonderful, yea it is of those things which are very miraculous; yet not far from the truth, as ye may be able to learn from the sacred writings. That great man Moses, when fasting, conversed with God, and received the law. The great and holy Elijah, when fasting, was thought worthy of divine visions, and at last was taken up like Him who ascended into heaven. And Daniel, when fasting, although a very young man, was entrusted with the mystery, and he alone understood the secret things of the king, and was thought worthy of divine visions. But because the length of the fast of these men was wonderful, and the days prolonged, let no man lightly fall into unbelief; but rather let him believe and know, that the contemplation of God, and the word which is from Him, suffice to nourish those who hear, and stand to them in place of all food. For the angels are no otherwise sustained than by beholding at all times the face of the Father, and of the Saviour who is in heaven. And thus Moses, as long as he talked with God, fasted indeed bodily, but was nourished by divine words. When he descended among men, and God was gone up from him, he suffered hunger like other men. For it is not said that he fasted longer than forty days—those in which he was conversing with God. And, generally, each one of the saints has been thought worthy of similar transcendent nourishment. 7. Wherefore, my beloved, having our souls nourished with divine food, with the Word, and according to the will of God, and fasting bodily in things external, let us keep this great and saving feast as becomes us. Even the ignorant Jews received this divine food, through the type, when they ate a lamb in the passover. But not understanding the type, even to this day they eat the lamb, erring in that they are without the city and the truth. As long as Judæa and the city existed, there were a type, and a lamb, and a shadow, since the law thus commanded : These things shall not be done in another city; but in the land of Judæa, and in no place without [the land of Judæa]. And besides this, the law commanded them to offer whole burnt-offerings and sacrifices, there being no other altar than that in Jerusalem. For on this account, in that city alone was there an altar and temple built, and in no other city were they permitted to perform these rites, so that when that city should come to an end, then those things that were figurative might also be done away. 8.

Now observe; that city, since the coming of our Savior, has had an end, and all the land of the Jews has been laid waste; so that from the testimony of these things (and we need no further proof, being assured by our own eyes of the fact) there must, of necessity, be an end of the shadow. And not from me should these things be learned, but the sacred voice of the prophet foretold, crying; ‘Behold upon the mountains the feet of Him that bringeth good tidings, and publisheth peace ;’ and what is the message he published, but that which he goes on to say to them, ‘Keep thy feasts, O Judah; pay to the Lord thy vows. For they shall no more go to that which is old; it is finished; it is taken away: He is gone up who breathed upon the face, and delivered thee from affliction . ’ Now who is he that went up? a man may say to the Jews, in order that even the boast of the shadow may be done away; neither is it an idle thing to listen to the expression, ‘It is finished; he is gone up who breathed. ’ For nothing was finished before he went up who breathed. But as soon as he went up, it was finished. Who was he then, O Jews, as I said before? If Moses, the assertion would be false; for the people were not yet come to the land in which alone they were commanded to perform these rites. But if Samuel, or any other of the prophets, even in that case there would be a perversion of the truth; for hitherto these things were done in Judæa, and the city was standing. For it was necessary that while that stood, these things should be performed. So that it was none of these, my beloved, who went up. But if thou wouldest hear the true matter, and be kept from Jewish fables, behold our Saviour who went up, and ‘breathed upon the face, and said to His disciples, Receive ye the Holy Ghost . ’ For as soon as these things were done, everything was finished, for the altar was broken, and the veil of the temple was rent; and although the city was not yet laid waste, the abomination was ready to sit in the midst of the temple, and the city and those ancient ordinances to receive their final consummation. 9.

Since then we have passed beyond that time of shadows, and no longer perform rites under it, but have turned, as it were, unto the Lord; ‘for the Lord is the Spirit, and where the Spirit of the Lord is, there is liberty ;’—as we hear the sacred trumpet, no longer slaying a material lamb, but that true Lamb that was slain, even our Lord Jesus Christ; ‘Who was led as a sheep to the slaughter, and was dumb as a lamb before her shearers ;’ being purified by His precious blood, which speaketh better things than that of Abel, having our feet shod with the preparation of the Gospel, holding in our hands the rod and staff of the Lord, by which that saint was comforted, who said , ‘Thy rod and Thy staff they comfort me;’ and to sum up, being in all respects prepared, and careful for nothing, because, as the blessed Paul saith, ‘The Lord is at hand ;’ and as our Saviour saith, ‘In an hour when we think not, the Lord cometh;—Let us keep the Feast, not with old leaven, neither with the leaven of malice and wickedness; but with the unleavened bread of sincerity and truth. Putting off the old man and his deeds, let us put on the new man , which is created in God,’ in humbleness of mind, and a pure conscience; in meditation of the law by night and by day. And casting away all hypocrisy and fraud, putting far from us all pride and deceit, let us take upon us love towards God and towards our neighbour, that being new [creatures], and receiving the new wine, even the Holy Spirit, we may properly keep the feast, even the month of these new [fruits] . 10. We begin the holy fast on the fifth day of Pharmuthi (March 31), and adding to it according to the number of those six holy and great days, which are the symbol of the creation of this world, let us rest and cease (from fasting) on the tenth day of the same Pharmuthi (April 5), on the holy sabbath of the week. And when the first day of the holy week dawns and rises upon us, on the eleventh day of the same month (April 6), from which again we count all the seven weeks one by one, let us keep feast on the holy day of Pentecost—on that which was at one time to the Jews, typically, the feast of weeks, in which they granted forgiveness and settlement of debts; and indeed that day was one of deliverance in every respect. Let us keep the feast on the first day of the great week, as a symbol of the world to come, in which we here receive a pledge that we shall have everlasting life hereafter. Then having passed hence, we shall keep a perfect feast with Christ, while we cry out and say, like the saints, ‘I will pass to the place of the wondrous tabernacle, to the house of God; with the voice of gladness and thanksgiving, the shouting of those who rejoice ;’ whence pain and sorrow and sighing have fled, and upon our heads gladness and joy shall have come to us! May we be judged worthy to be partakers in these things. 11. Let us remember the poor, and not forget kindness to strangers; above all, let us love God with all our soul, and might, and strength, and our neighbour as ourselves.

So may we receive those things which the eye hath not seen, nor the ear heard, and which have not entered into the heart of man, which God hath prepared for those that love Him , through His only Son, our Lord and Saviour, Jesus Christ; through Whom, to the Father alone, by the Holy Ghost, be glory and dominion for ever and ever. Amen. Salute one another with a kiss. All the brethren who are with me salute you. Here endeth the first Festal Letter of holy Athanasius. Letter II . — For 330. Easter-day xxiv Pharmuthi; xiii Kal. Mai; Æra Dioclet. 46; Coss. Gallicianus, Valerius Symmachus; Præfect, Magninianus; Indict. iii. Again , my brethren, is Easter come and gladness; again the Lord hath brought us to this season; so that when, according to custom, we have been nourished with His words, we may duly keep the feast. Let us celebrate it then, even heavenly joy, with those saints who formerly proclaimed a like feast, and were ensamples to us of conversation in Christ. For not only were they entrusted with the charge of preaching the Gospel, but, if we enquire, we shall see, as it is written, that its power was displayed in them. ‘Be ye therefore followers of me ,’ he wrote to the Corinthians. Now the apostolic precept exhorts us all, for those commands which he sent to individuals, he at the same time enjoined upon every man in every place, for he was ‘a teacher of all nations in faith and truth . ’ And, generally, the commands of all the saints urge us on similarly, as Solomon makes use of proverbs, saying, ‘Hear, my children, the instruction of a father, and attend to know understanding; for I give you a good gift, forsake ye not my word: for I was an obedient son to my father, and beloved in the sight of my mother . ’ For a just father brings up [his children] well, when he is diligent in teaching others in accordance with his own upright conduct, so that when he meets with opposition, he may not be ashamed on hearing it said, ‘Thou therefore that teachest others, teachest thou not thyself ? ’ but rather, like the good servant, may both save himself and gain others; and thus, when the grace committed to him has been doubled, he may hear, ‘Thou good and faithful servant, thou hast been faithful in a little, I will set thee over much: enter into the joy of thy Lord . ’ 2. Let us then, as is becoming, as at all times, yet especially in the days of the feast, be not hearers only, but doers of the commandments of our Saviour; that having imitated the behaviour of the saints, we may enter together into the joy of our Lord which is in heaven, which is not transitory, but truly abides; of which evil doers having deprived themselves, there remains to them as the fruit of their ways, sorrow and affliction, and groaning with torments. Let a man see what these become like, that they bear not the likeness of the conversation of the saints, nor of that right understanding, by which man at the beginning was rational, and in the image of God. But they are compared to their disgrace to beasts without understanding, and becoming like them in unlawful pleasures, they are spoken of as wanton horses ; also, for their craftiness, and errors, and sin laden with death, they are called a ‘generation of vipers,’ as John saith .

Now having thus fallen, and grovelling in the dust like the serpent , having their minds set on nothing beyond visible things, they esteem these things good, and rejoicing in them, serve their own lusts and not God. 3. Yet even in this state, the man-loving Word, who came for this very reason, that He might seek and find that which was lost, sought to restrain them from such folly, crying and saying, ‘Be ye not as the horse and the mule which have no understanding, whose cheeks ye hold in with bit and bridle . ’ Because they were careless and imitated the wicked, the prophet prays in spirit and says, ‘Ye are to me like merchant-men of Phœnicia . ’ And the avenging Spirit protests against them in these words, ‘Lord, in Thy city Thou wilt despise their image . ’ Thus, being changed into the likeness of fools, they fell so low in their understanding, that by their excessive reasoning, they even likened the Divine Wisdom to themselves, thinking it to be like their own arts. Therefore, ‘professing themselves to be wise, they became fools, and changed the glory of the incorruptible God into the likeness of the corruptible image of man, and birds, and four-footed beasts, and creeping things. Wherefore God gave them over to a reprobate mind, to do those things which are not convenient . ’ For they did not listen to the prophetic voice that reproved them (saying), ‘To what have ye likened the Lord, and with what have ye compared Him ? ’ neither to David, who prayed concerning such as these, and sang, ‘All those that make them are like unto them, and all those who put their trust in them . ’ Being blind to the truth, they looked upon a stone as God, and hence, like senseless creatures, they walked in darkness, and, as the prophet cried, ‘They hear indeed, but they do not understand; they see indeed, but they do not perceive; for their heart is waxen fat, and with their ears they hear heavily . ’ 4. Now those who do not observe the feast, continue such as these even to the present day, feigning indeed and devising names of feasts , but rather introducing days of mourning than of gladness; ‘For there is no peace to the wicked, saith the Lord . ’ And as Wisdom saith, ‘Gladness and joy are taken from their mouth . ’ Such are the feasts of the wicked. But the wise servants of the Lord, who have truly put on the man which is created in God , have received gospel words, and reckon as a general commandment that given to Timothy, which saith, ‘Be thou an example to the believers in word, in conversation, in love, in faith, in purity . ’ So well do they keep the Feast, that even the unbelievers, seeing their order , may say, ‘God is with them of a truth . ’ For as he who receives an apostle receives Him who sent him , so he who is a follower of the saints, makes the Lord in every respect his end and aim, even as Paul, being a follower of Him, goes on to say, ‘As I also of Christ . ’ For there were first our Saviour’s own words, who from the height of His divinity, when conversing with His disciples, said, ‘Learn of Me, for I am meek and lowly in heart, and ye shall find rest to your souls .

’ Then too when He poured water into a basin, and girded Himself with a towel, and washed His disciples’ feet, He said to them, ‘Know what I have done. Ye call Me Master and Lord, and ye say well, for so I am. If therefore I, your Lord and Master, have washed your feet, ye also ought to wash one another’s feet: for I have given you an example, that as I have done to you, ye also should do . ’ 5. Oh! my brethren, how shall we admire the loving-kindness of the Saviour? With what power, and with what a trumpet should a man cry out, exalting these His benefits! That not only should we bear His image, but should receive from Him an example and pattern of heavenly conversation; that as He hath begun, we should go on, that suffering, we should not threaten, being reviled, we should not revile again, but should bless them that curse, and in everything commit ourselves to God who judgeth righteously . For those who are thus disposed, and fashion themselves according to the Gospel, will be partakers of Christ, and imitators of apostolic conversation, on account of which they shall be deemed worthy of that praise from him, with which he praised the Corinthians, when he said, ‘I praise you that in everything ye are mindful of me . ’ Afterwards, because there were men who used his words, but chose to hear them as suited their lusts, and dared to pervert them, as the followers of Hymenæus and Alexander, and before them the Sadducees, who as he said, ‘having made shipwreck of faith,’ scoffed at the mystery of the resurrection, he immediately proceeded to say, ‘And as I have delivered to you traditions, hold them fast . ’ That means, indeed, that we should think not otherwise than as the teacher has delivered. 6. For not only in outward form did those wicked men dissemble, putting on as the Lord says sheep’s clothing, and appearing like unto whited sepulchres; but they took those divine words in their mouth, while they inwardly cherished evil intentions. And the first to put on this appearance was the serpent, the inventor of wickedness from the beginning—the devil,—who, in disguise, conversed with Eve, and forthwith deceived her. But after him and with him are all inventors of unlawful heresies, who indeed refer to the Scriptures, but do not hold such opinions as the saints have handed down, and receiving them as the traditions of men, err, because they do not rightly know them nor their power. Therefore Paul justly praises the Corinthians , because their opinions were in accordance with his traditions. And the Lord most righteously reproved the Jews, saying, ‘Wherefore do ye also transgress the commandments of God on account of your traditions . ’ For they changed the commandments they received from God after their own understanding, preferring to observe the traditions of men. And about these, a little after, the blessed Paul again gave directions to the Galatians who were in danger thereof, writing to them, ‘If any man preach to you aught else than that ye have received, let him be accursed . ’ 7.