ΟχfΌrd Early Christian Τ exts

Melito of Sardis
On Pascha
and fragments

Τ ex ts al1 d tral1s la ti ons ed ί ted by

Stuaf!t George Ha.l

 OXFORD ΕΑΑΙ γ CHRISTIAN TEXTS

General Editor: Henry Chadwick

Each volume contains an introduction, text

and select critical apparatus, with English
transIation en face, references to quotations
and aIlusions, and brief notes οπ subject-matter.
Athanasius: Contra Gentes and De lπcarπatίoπe
Robert W. Thomson
Athenagoras: Legatio and De Resurrectione
W. R. Schoedel
Cyprian: De Lapsis and De Ecclesiae Catholίcae
Unitate
Μ. Bevenot
TertulIian: J!.dversus Marcionem: Books I-v
Ernest Evans
Theophilus of Antioch: Ad Autolycum
Robert Μ. Grant
The Acts of the Christian Martyrs
Herbert Musurillo

ISBN Ο 19826811 4
OXFORD EARLY CHRISTIAN TEXTS
Generαl Editor
HENRY CHADWICK

MELITO OF SARDIS
MELITO OF SARDIS

ΟΝ PASCHA
AND FRAGMENTS

TEXTS AND TRANSLATI0NS

EDITED ΒΥ

STUART GEORGE HALL

OXFORD
ΑΤ ΤΗΕ CLARENDON PRESS
1979
Oxford University Press, Wαlton Street, Oxford ΟΧ2 6DP
OXFORD LONDON OLASGOW
NEW VORK TORONTO MELBOURNE WELLINGTON
KUALA LUMPUR SINGAPORE JAKARTA ΗΟΝΟ ΚΟΝΟ ΤΟΚΥΟ PREFACE
DELHI ΒΟΜΒΑΥ CALCUTTA MADRAS KARACHI
NAIROBI DAR ES SALAAM CAPE TOWN

ISBN ο 19 8268114
© Oxford University Press 1979
ΑΙΙ rights reserved. Νο part of this publication ωαΥ be
reproduced, stored in α retrieval system, οτ transmitted,
in any Ιοτω οτ by any meαns, electronic, meclzanical,
photocopying, recording, οτ otherwise, without tlze ρτίοτ
permission of Oxford University Press
THIS book has been written ίn the hope that it will giνe a more
secure foundation for the study of Melito than has been aνailable
hitherto. lt is my wish and prayer that it will promote the
understanding of a literature that has features of interest to
Christian and Jew, theologian and classicist alike. lt may also
enable the Churcll to rediscoνer unappreciated treasures of its
Passoνer inheritance.
ΜΥ debts to scholars ίn Britain, Europe, and America, who
haνe assisted me with adνice and learned contributions, are too
numerous to set out ίn detail. Το one and all, my warmest
thanks. But Ι cannot omit reference to successiνe professors and
colleagues ίn tlle Department of Theology of the Uniνersity of
Nottingham who haνe sustained my work with constant support
and interest; to Dr. Henry Chadwicl{ who inνited and encouraged
me to edit the text; to Dr. Charles W. Hedrick and Dr. Μ. Van
Esbroeck, each of whom made contributions without which the
work would haνe been, if not impossible, then significantly
impaired; and to Miss Molly Whittaker whose own work at
Nottingham first led me to take up the study of Melito's text,
and whose frequent help has continued eνen to the point of
checking the proofs. Finally, my thanks to the staff of the Oxford
Uniνersity Press for νaluable suggestions and corrections during
the production of the book.
STUART G. HALL

Feαst of St. Melito oJ Sαrdis

ι April Ι978

Printed in Great Britain

αΙ the University Press, Oxford
by Eric Buckley
Printer Ιο the University
 CONTENTS
ABBREVIATIONS AND REFERENCES ίχ

INTRODUCTION

Ι. The life of Melito χί

2. The writings of Melito χίίί
3· The discovery, identification, and date of Peri Pαschα χνίί
4· Outline of Peri Paschα χχίί
5. Peri Pαschα as a literary and liturgical document ΧΧίϊί
6. The fragments χχνίίί
7· Theology χι
8. The text xIv

TEXTS AND TRANSLATIONS

Ι.On Pαschα 2
2. Fragments 62
3· New Fragments 86

INDEX of passages from Scripture and Evαngelium Petri 97

 ABBREVIATIONS AND REFERENCES

THERE iS ηο consolidated bibliographicallist in this νolume, but

the reader should find the guidance he needs ίη appropriate
parts of the book. The most important editions are mentioned
ίη the Abbreνiations paragraph below. The textual bases are set
out fully in Part 8 ofthe Introduction. The history ofthe publica-
tion of Peri Pascha appears ίη Part 3 ofthe Introduction. Releνant
secondary literature is cited ad hoc in the ΙntΓοductίοn and notes.
The following abbreνiations appear:
Blank J. Blank, Meliton υοπ Sardes Vom Passa, Die iilteste christliche
Osterpredigt (Sophia 3; Freiburg im Breisgau, 1963)
Bonner C. Bonner, The homily οπ the passion by Melito bishop of
Sardis and some fragments of the apocryphal Ezekiel (Studies
and documents 12; London and Philadelphia, 1940)
Fr(s). Fragment(s)
GCS Die griechischen christlichen Schriftsteller der ersten drei Jahr-
hunderte
ΗΕ Historia ecclesiastica
HThR Harvard Theological Review
ΙΡ Ps.-Hippolytus Ιπ sanctum Pascha, edited by Ρ. Nautin ίn
Homelies pascales, ί (Sources chretienne~ 27; Paris, 1950)
JBL Journal of Biblical Literature
JTS Journal of Theological Studies (N.s.-New series)
Nautin Ρ. Nautin, Le Dossier dΉίΡΡοlyte et de Meliton (Patristica ι;
Paris, 1953)
Otto Ι. C. Τ. Otto, Corpus apologetarum christianorum, ίχ (Jena,
1872)
PG Patrologiae cursus completus accurante J.-P. Migne, Series
Graecα
PL Pαtrologiαe cursus completus accurante J.- Ρ.
Migne, Series Latina
ΡΡ Melίto of Sardis Peri Paschα
RechSR Recherches de science religieuse
RevSR Revue des sciences religieuses
Richard Μ. Richard, 'Temoins grecs des fragments χίίί et χν de
M<Sliton de Sardes', Le Musion, 85 (1972), 309-36
 ,
11
χ ABBREVIATIONS AND REFERENCES
Rucker Ι. Rucker, Florilegium edessenum αnonymum (Sitzungsberichte
der bayerischen Akademie der Wissenschaften phil.-hist.
Abt. 1933, Heft 5)
SC Sources chretiennes
Testuz Μ. Testuz, Pαpyrus Bodmer Χίίί, Meliton de Sαrdes Homelie
sur Ια pαque (Geneνa, 1960)
τυ Texte und Untersuchungen
Van Μ. Van Esbroeck, 'Nouνeaux fragments de Meliton de
Esbroeck Sardes', Anαlectα bollαndiαnα, 90 (1972), 63-99
VigChr Vigiliαe christiαnαe
References to ΡΡ are generally given by the numbers of the
sections adopted by Bonner, Testuz, and Perler, and followed
(with some small adjustments) ίη this edition. Numbers of lines
(verses) ίη this edition are sometimes add-ed ίη brackets for pre-
cision, and are used throughout the apparatus criticus and the
index. Ιη the New Fragments the same procedure is followed,
using the sections established by Van Esbroeck. Ιη the other
fragments reference is made to lines or verses of the text ίη this
edition.
Abbreviations ίη the apparatus and sigla ίη the text vary from
text to text, and are indicated for each item ίη Part 8 of the
Introduction.
INTRODUCTION
ι. The Lifi ΟΙ Melito
EARLY ίη his reign Victor, bishop ofRome from A.D. 189 to 199,
was ίη dispute with the church of Ephesus. He objected to the
practice of the Asiatic churches which observed the Pascha
(Passover or Easter) at the time when theJews kept Passover, i.e.
οη the 14th of their month Nisan; and he tried to impose the
Roman practice of keeping the festival always οη a Sunday, the
day of resurrection. 1 Our oldest and most valuable reference to
Melito comes from a letter ίη which the aged Polycrates, bishop
of Ephesus, defends the local tradition:
We keep the day without tampering with it, neither adding nor sub-
tracting. For ίη Asia also great luminaries lie sleeping, such as shall rise
again οη the day of the Lord's appearing, when he comes with glory
from heaνen to seek out all his saints: Philip, one of the twelνe apostles,
who sleeps at Hierapolis together with his two daughters ,vho grew old ίη
νirginity; and his other daughter who liνed ίη the Holy Spirit and rests at
Ephesus; and furthermore John who leaned οη the Lord's breast, who
was a priest wearing the petαlon, both martyr and teacher-he sleeps at
Ephesus; and furthermore Polycarp at Smyrna, both bishop and martyr;
and Thraseas, both bishop and martyr, from Eumenea, who sleeps at
Smyrna; need Ι mention Sagaris, bishop and martyr, who lies at
Laodicea? and furthermore the blessed Papirius, and Melito the eunuch
whose whole career was ίη the Holy Spirit, who lies at Sardis awaiting
the visitation from heaνen when he shall rise from the dead? These all
kept the fourteenth day of the Pascha ίη accordance with the Gospel, ίη
ηο way deνiating, but following the rule of faith. 2
From this we may infer that Melito was more recently alive than
the other deceased '1uminaries' of Asia; that he was an ascetic,
since 'eunuch' at this period usually meant 'celibate';3 that he was
reputedlya prophet, like Philip's daughter;4 that he was buried
at Sardis; and that he was, like Polycrates, a Quartodeciman,
ι Eusebius, ΗΕ 5. 23-5. 2 ΗΕ 5. 24. 2-6.
3 Following Matt. 19: 11-12.
4 Polycrates appears to identify the Philip of Acts 2 Ι : 8-9 with the disciple of
Jesus.
χίί INTRODUCTION
i.e. he kept Pascha οη 14th Nisan. His prophetic reputation
is confirmed from Tertullian as Jerome reports him. 1 Το the
information that he was buried ίη Sardis Eusebius adds that
he was bishop there. 2 Unfortunately we cannot be sure that this
is not the historian's inference from Polycrates' words; all we can
say is that it may well be true. 3 But it is odd that Polycrates
omitted to state this important qualification for authority.
Eusebius is responsible for much of our remaining information
about Melito. Most important are the list of his books4 and two
informatiνe extracts. His quotation from Melito's apologetic
pamphlet shows that it was composed during the reign ofMarcus
Aurelius, to whom it was clearly addressed,5 thus fixing the date
between 161 and 180. This can be further narrowed. Since it is
addressed to a single emperor, it is probably later than the death of
his adoptiνe brother and co-Augustus, Verus, ίη 169, and earlier
than the eleνation of his son Commodus to tlle same office ίη
177. Eusebius also quotes from Melito's collection of Extrαcts from
the 01d Testament. 6 Here Melito tells of his νisit to the biblical
lands ίη the East, a claim which is substantiated by the 'Hebrew'
type of 01d Testament canon which he claims to haνe learnt
there, and perhaps also from some curious references ίη Peri
Pαschα. 7
Other information from ancient sources is meagre. Clement of
Alexandria knew his book οη the Pascha, and mentioned it ίη his
own οη the same topic. 8 Early ίη the third century an anonymous
writer cites Melito's books as 'proclaiming Christ God and Man'.9
Origen,IO followed by Gennadius,II attributes to Melito the νiew
that God is corporeal. Gennadius also knows a sect of Melitαni
with chiliastic νiews,I2 who might deriνe from Melito. Otherwise,
ι 'Huius elegans et declamatorium ingenium Tertullianus ίn septem libris
quos scripsit adνersus ecclesiam pro Montano caνillatur, dicens eum a plerisque
nostrorum prophetam putari' (De viris illustribus 24 = PL 23. 678).
2 ΗΕ 4.26. ι.
3 Ρ. Nautin, Lettres et lcrivαins chrltiens des IIe et IIIe siecles (Paris, 1961) 71-4,
denies it; but see Perler 7-9.
4 ΗΕ 4. 26. 2. See next section.
5 ΗΕ 4. 26. 10 names his grandfather Hadrian. See Fr. ι.
6 ΗΕ 4. 26. 13 f. = Fr. 3. 7 See ΡΡ 93-4 and notes.
8 ΗΕ 4. 26.4; 6. 13. 9. See also below, ρρ. χίχ-χχί.
9 ΗΕ 5. 28. 5, Fr. 8a. 10 Selectα ίπ Genesim (PG 12. 93Α).
ΙΙ De ecclesiαsticis dogmαtibus 4 (PL 58. 982).
12 Ibid., 55 (PL 58. 994c).
INTRODUCTION Χίίί
we are limited to what can be inferred about Melito's thought
from the surνiνing fragments of his writings and from the Peri
Pαschα. Το these we now turn.
2. The Writings ΟΙ Melito
Eusebius giνes a list ofthe works ofMelito. I Unfortunately this is
unintelligible ίη places because of textual corruption; and the
other νersions of the list ϊη the Syriac of Eusebius, ίη Rufinus'
Latin νersion, and ίη J erOlne's De viris illustribus 24, are all
secondary attempts to clear up the difficulties. Furthermore,one
cannot be sure that Eusebius had eνen handled the books he
names, let alone read them. He could quite well haνe copied
someone else's ca talogue of books already 10st,2 and he seems to
haνe deriνed from an earlier writer his knowledge of at least one
ofthose which he quotes. 3 This makes almost worthless theological
deductions based οη the titles,4 which would be of doubtful νalue
eνen if the titles were more certainly known. At most we may say
that they reflect some second-century theological interests. The
list consists of:
Ι. The two books On tlze Pαschα. 5
Eusebius' information οη this
work6 is difficult to reconcile with the rediscoνered Peri Pαschα.
The problems are discussed below. 7
2. Thαt On conduct αnd prophets. 8 Whether this concerned ethics
and the 01d Testament, or discipline and Montanism, or some-
thing else, we can οηlΥ guess.
3. The discourse On the Church. 9
4. The discourse On theLord's Dαy.loThesmallsurνiνingfragment
(Fr. ι 6b) giνes ηο indication of the purpose of the book.
5· Thαt Οπ fαith of mαn. 1I The title is obscure, which probably
led one scribe to write Οη the nαture ofmαn instead. But perhaps the
ι ΗΕ 4. 26. 2. For comments, see Perler 11-14; G. Bardy ίn Eusebe άε Clsαrle
Histoire ecclrfsiαstique ί-ίυ (SC 3 ι, Paris, 1952) 208-9.
2 W. Bauer, Orthodoxy απά heresy ίπ eαrliest Christiαnity (London, 1972) 152-5
(= Rechtglαiibigkeit und Ketzerei im iiltesten Christentum (Tίibingen, 1934) 155-7).
3 Fr. 4 from Οπ the Pαschα; see below.
4 Blank 14-19 makes too much ofthem. 5 τα περι του πάσχα δVο.
6 ΗΕ 4. 26. 3-4,6. 13· 9.
8 τό περι πολιτείας και' προΦητων.
. \, Ί ρρ. ΧίΧ-;ΧΧί.
9 ο περι εκκλησιας ... λογος.
10 ό περι κυριακης λόγος. 11 ό περι πίστεως (Φvσεως) άνθρώπου.
χίν INTRODUCTION
common reading means On faith in
defence of Christian belief ίη Christ.
α man. Ιt would then be a
ι 12.
INTRODUCTION
That On hospitality.1 This was an important subject ίη the
early Church. 2
χν

6. That On creation. 1 13. The key.3 Probably concerned with biblical exegesis, as was
7. That On obedience offaith of (the)senses. This is usually taken
2 the spurious work of this title compiled ίη the Middle Ages and
put out as Melito's.4
(for ηο very good reason) to mean On the subjection of the senses to
faith. Jerome and Rufinus separate the title into two books, On 14· The (books) On the Devil and the Apocalypse of John. 5 Appar-
(the obedience of) faith and On the senses. ently one work ίη more than one book, but possib1y two works.
Origen preserves a tiny fragment which may be from this book
8. That On soul and body.3 Represented by Fr. 13 and New Frs.
(Fr. 5)'
Ι-ΠΙ, and by the homily of similar title variously attributed to
Alexander of Alexandria and to Athanasius. Some Greek letters 15. The (discourse) On God embodied. 6 Some early Christians
follow the title which, ifintelligible at all, indicate that the list has held that God is a corporeal being, sharing the view ofthe Stoics
been crudely altered by additions. Some witnesses omit these that spirit is a very refined kind ofmatter. Tertullian, who knew
letters, others so read as to imply . . . or mind. Modern editors of Melito, held this belief, and Origen attributes to Melito the
suggest readings implying ... or unity, ... or union. See also no. ι ι view that man is bodily made ίη the image of God. 7 This
below. title may therefore mean On the corporeality of God. 8 Οη the other
hand Frs. 13 and 14 distinctly call Christ incorporeal before his
9. That On baptism and on truth and on faith and origin of Christ. 4
incarnation, and this title could perfectly well refer to Christ as
Manuscript variations indicate what is ίη any case obvious, that
embodying God ίη his flesh. 9 We can only speculate as to the
this could be several titles and not just one. There is frail founda- contents.
tion for Perler's view that the book spoke of tlle birth of Christ ίη
the soul at baptism,5 or for Grapin's that the title originally spoke 16. Finally, the petition Το Antoninus. IO Three paragraphs are
ofthe creation and origin ofChrist (following a manuscript variant).6 preserved by Eusebius ( = Fr. ι) and another ίη the Chronicon
Fr. 8b is attributed to Melito's On baptism, and that may reason- Pascale (= Fr. 2). The addressee of this apologetic work is
ably be supposed to be this work, or one of these works. clearly Marcus Aurelius, whose full name was Marcus Aurelius
Antoninus Verus. II Eusebius is very confused about the names
10. His Word of prophecy (or Α discourse of his on prophecy). 7 of the Antonine emperors, and may have invented the title Το
Melito's work might have concerned the Old Testament, or some
form of Christian prophecy. We do not know. Or it could even ι & πεΡl Φιλοξεν'ας.
have been a prophecy of l1is own, i.e. like parts of Peri Pascha 2 See Α. Harnack, The mission αnd expαnsion ofChristiαnity 11. ίν (ίn the Harper
reprint, New York, 1962, of the 1908 English edition, ρρ. 147-98; ίn Die
a discourse ίη which God or Christ speaks ίη the first person. Mission und Ausbreitung des Christentums ί (Leipzig4., 1924) 170-220).
3 ή κλε{ς.
ι ι. That On soul and body.8 Perhaps identical with no. 8 above. 4 See J. Β. Pitra, Spicilegium solesmense ίί (Paris, 1855) ΧΙΙΙ-ΧΧΧΙ and
It is not clear whether confusion ίn the manuscripts is the cause 1-549·
or the result of the repetition. 5 ~α. πεfl, του δ~αβόλoυ ~α! της αποκαλύψεως' Ιωάννου.
6 ο πφι ενσωματου θεου.
ι' 'λ '
~ πεp~ π αι:εως., , 2 t' ,t -, '
ο π;ρι ~πακ~ης ,;ιστεω αισ ηT~PL:V~.
ς
, θ
7 See the excellent note of Ε. Evans, Tertulliαn' s treαtise αgαinst Prαxeαs
3 ο περι ψυχης και σωματος ηνενοισ (= ην' εν οις?: η νοος some mss. : η ενος (London, 1948) 234-6.
Schwartz: η ένώσεως Bardy). 8 So Η. J. Lawlor and J. Ε. L. Oulton, Eusebius bishop of Caesαreα: The
4 & πεΡl λουτρου Kal (add. &) πεΡl (om.?) αληθε'ας Kal περ! π'στεως (κτ'σεως?) ecclesiαsticαl history αnd The mαrtyrs of Pαlestine ί (London, 1954) 132.
Kal γενέσεως Χριστου. 5 Perler 12 n. Ι. 9 ~o, B~rdy t~an;lat~s ~ur Ιε I?ieu incα~ne.
6 See Bardy's Eustbe de Ccsαrce Histoire ecclesiαstique ί-ίυ (SC 3 ι, Paris, 1952) 10 επι πα σι και το προς Ά.ντωνινον βιβλιδιον.
208 n. 7. 7 λόγος αύτου προΦητε'ας. 8 & (om.?) περ! ψυχης Kal σώματος. ΣΙ Ιn ΗΕ 4. 13.8 Eusebius names the addressee Verus.
χνί INTRODUCTION
Antoninus. Α Syriac Apology to the same emperor,I while possibly
ancient, is now uniνersally regarded as inauthentic. 2
17. TheExtrαcts. 3 Despite his 'Finally' before the note of 16
aboνe, Eusebius refers apparently to another work, and quotes its
opening (Fr. 3).4 But it is possible that this is a descriptiνe refer-
ence to an item earlier ίη the list (e.g. 13, The key); equally, it is
possible he deriνes his information from a secondary source (such
as Clement of Alexandria) and added it to the list. The fragment
states that the work was ϊη six books. C. Bonner reνiνed the sug-
gestion that Fr. 15 is the conclusion of the same work, arguing
that Onfαith is another title for it (cf. 5,7, and 9 ίη the list aboνe).s
Otto attributed to it Frs. 9-12. See also Fr. 5.
Besides these works ίη Eusebius' list others haνe been attributed
to Melito. For conνenience, we list them continuing the same
enumeration:
18. On Christ's incαrnαtion. 6 This appears to be the title of the
allegedly anti-Marcionite work from which Anastasius cited Fr. 6.
It consisted of at least three books. But Melito is certainly not the
author of the fragment as it now exists, and Anastasius was
probably mistaken ϊη his attribution.
19. The discourse On the pαssion. 7 Both Fr. 7, preserνed by
Anastasius, and Fr. 16 haνe been supposed to belong to this work.
Both now appear to be quotations from Peri Pαschα.
20. On the cross. This title is giνen ίη the lemma to Fr. 14. The
authenticity is not certain, and we can only guess whether the
fragment is from a work giνen a different title ϊη Eusebius' list.
21. On thefαith. This is the title ofthe work from which Fr. 15
is said to be taken. Fαith appears ϊη three titles attributed to
Melito (nos. 5, 7, and 9 aboνe), and the fragment could also be
the end of the Extrαcts (see no. 17).
ι Text ίη: W. Cureton, Spicilegium syriacum (London, 1855) 41-51; J. Β.
Pitra, Spicilegium solesmense ίί (Paris, 1855) χχχνίί-Ιίίί; Ι. C. Τ. Otto, Corpus
apologetarum christianorum ίχ (]ena, 1872) 423-32 and 501-1 Ι.
2 J. L. Jacobi, Deutsche Zeitschriftfur christliche Wissenschaft und christliche Leben
νίί (1856) 105-8, and all subsequent studies. See especially Otto 379-86.
3 (έν) ταις ..• έκλογαΙς.
4 ΗΕ 4. 26. 12-14.
s Bonner 48-50, citing Roerdam ίη Otto 456. So Μ. Richard, Le Muscon 85
(1972) ~21. , Λ , Λ' , ι
6 π€pι σαρκωσεως Χριστου. 7 (εκ) του λογου εις παθος.
INTRODUCTION χνίί
22. Α number ofνery late works exist ίη manuscripts under the
name of Melito, such as those described by Otto 390-1. These
may be safely ignored.
3. The Discovery, Identificαtion, αnd Dαte ΟΙ Peri Pascha
Ιη 1932 F. G. Kenyon described what appeared to be a fifth-
1
century papyrus codex, which contained chapters from the Book
of Enoch and an unknown homily or homilies. Some leaνes of the
codex were ίη the Chester Beatty collection, others ίη the library
ofthe Uniνersity ofMichigan. ΒΥ 1936 C. Bonner2 had identified
the homiletic material as a work ofMelito. Οη the strength ofthe
designation giνen by Anastasius Sinaiticus to a tiny fragment
(Fr. 7), Bonner took the homily to be a work called On the pαssion,
and so he entitled it ίη his editio princeps.3 The codex itself contains
only the name Melito, as did the long Syriac extracts previously
known as Fr. 16. Bonner was able to identify and use further
fragments in Greek,4 Coptic,s and Syriac. 6 More important
discoνeries were soon made. W. Η. Willis7 announced ίη 1958 the
discoνery of a Coptic papyrus, ϊη his ορίnίοη probably from the
third century,8 containing the second half of the homily; this is
unfortunately still not published, but a photocopy of all but a few
fragments of the Peri Pαschα material has been aνai1able to the
author ofthis edition, and is referred to from §49 onwards. Ιη 1960
ι 'The Chester Beatty biblical papyri', Gnomon 8 (1932) 46-9.
2 'The homily οη the passion by Melito bishop of Sardis', Mclanges F.
Cumont (Annuaire de l'Institut de philologie et d'histoire orientale et slave 4;
Brussels, 1936) 107-19; 'The new homily of Melito and its place ίη Christian
literature', Actes du V e Congres International άε Papyrologie, Oxford 1937 (Brussels,
1938) 94-7·
3 The homily on the pαssion by Melito bishop of Sardis and some fragments of the
apocryphal Ezekiel (Studics and documents 12 ; London and Philadelpl1ia, 1940).
4 Ρ. ΟΧΥ. 1600, ίη Β. Ρ. Grenfell and Α. S. Hunt, The Oxyrhynchus ρaΡΥτί 13
(London, 1919) 19 ff. See C. Bonner ίη Actes ρ. 94, and recension ίη S. G. Hall,
JTS N.S. 19 (1968) 504-8.
S W. Ε. Crum and Η. Ι. Bell, Coptica ίίί (Copenhagen, 1922) 47-9. See C.
Bonner, 'Α Coptic fragment of Melito's Homily οη the Passion', HThR 32
(1939) 141-2.
6 J. Β. Pitra, Analecta sacra ίν (Paris, 1883) 199 and 433; Otto 421-3 and 499-
501.
7 See Proceedings ofthe IXth Internationαl Congress of Papyrology, Oslo 1958 (Oslo,
1961) 381-92.
8 Art. cit. 389. But experts to whom Ι have shown my photocopy, including
Professor Τ. Orlandi, suggest the sixth, or at earliest the fifth, century.
 χνίίϊ INTRODUCTION
Η. Chadwick published a critical text of a Latin epitome, full
l
enough ίη parts to be textually significant, preserνed under the
names of Leo and Augustine. But the most important find was
a Greek copy, complete except for the first page, ίη a Bodmer
papyrus codex. This was edited by Μ. Testuz. 2 Not only did this
enable numerous gaps to be filled where the Chester Beatty-
Michigan codex was damaged, but it proνided a title: 'Melito's
Οη Pascha'.3 This suggested that we were now ίη possession of a
paschal discourse, a sermon for the Passoνer (or Easter) celebra-
tion of the Quartodecimans. lt also raised the problem of its
relation to the 'two books Οη the Pascha' mentioned by Eusebius,
of which more must soon be said. But first we should mention
further textual discoνeries. Μ. Richard identified and J. Ν.
Birdsall published4 a Georgian νersion of ΡΡ 1-45, circulating as
a separate homily under the name of 'Meletius the bishop', and
Μ. Van Esbroeck has identified, edited and published5 a Geor-
gian νersion of the remainder of the homily, again circulating
separately, under the pseudonym of John Chrysostom. The
Georgian proνides useful supplementary eνidence where the text
is doubtful. All this material except the Mississippi Coptic and
the Georgian of §§ 46-105 was aνailable to Ο. Perler6 when he
composed his edition of the Greek with French translation,
introduction, and notes ίη 1966. The work was thus aνailable to
the learned public ίη a reasonably complete form. The present
edition aims to take account of the complete Coptic and Georgian
eνidence, and of the substantial criticisms which Perler's text
receiνed. 7 But Perler remains a useful working edition, and his
introduction and notes are νaluable.
The Greek papyri and the Mississippi Coptic carry the name of
Melito, which also appears with fragments of the work ίη Greek
ι Ά Latin epitome of Melito's Homily οη the Passion', JTS N.S. 11 (ι 960)
76-82.
2 Papyrus Bodmer χ/π, Militon de Sardes Homilie sur Ια Pαque (Geneva, 1960).
3 μελιτωνοs περι πασχα at the beginning and end of the text. The same appears
at the end of the Mississippi Coptic version.
4 J. Ν. Birdsall, 'Melito of Sardis Περι του πάσχα ίη a Georgian version', Le
Musion 80 (1967) 121-38.
5 Μ. Van Esbroeck, 'Le trait6 sur la paque de M6liton de Sardes en g60rgien',
Le Musion 84 (1971) 373-94; id. 'Les reuvres de M61iton de Sardes en g60rgien',
Bedi Kartlisa 31 (1973) 48-63.
6 ΜέΙίιοπ de Sardes Sur Ια pαque et fragments (SC 123, Paris, 1966).
7 See S. G. Hall, 'The Melito papyri', JTS N.S. 19 (1g68) 476-508.
INTRODUCTION xix
(Fr. 7) and Syriac. Although ΡΡ contains nothing internally
which decisiνely links it to the second century or to Asia Minor,
there are ηο elements ίη it which clearly suggest a later date or
another background, and a great many which make sense if we
assume that Melito was the author. Some of these features are
brought out ίη the notes to Peri Pascha ίη this edition; but more
detailed literary comparisons can often be found ίη Perler's
notes. Some specific points deserνe mention, howeνer. First, the
extraνagant rhetorical forms which appear so often ίη ΡΡ are
νery like those characteristic of the orators of the 'Second
Sophistic' who flourished ίη second-century Asia. 1 Secondly, the
style and content tend to agree with those ofmost ofthe fragments
of Melito. Thirdly, the use of the Bible, with its frequent quota-
tions from the Old Testament as Scripture, while the New
Testament is alluded to but neνer quoted, agrees with early
practice rather than later. Fourthly, the argument is often illumi-
nated by the assumption that controνersy with Marcionites is ίη
mind. Fifthly, the author appears to use the Gospel of Peter, which
would be more likely before 200 than after. Sixthly, there is
apparently some debt to Jewish paschal traditions,I which is
agreeable with an early date and Quartodeciman background.
The early date is probable, and the authorship might haνe gone
unchallenged but for the complications arising from Eusebius'
notices, to which we now turn.
The first problem arises from the fact that Eusebius speaks of
'The two books Οη the Pascha'. This could refer to separate works,
but more naturally suggests a single work ίη two parts. 2 But the
work entitled On Pascha is ίη the Greek codices apparently single
and complete. Secondly, Eusebius quotes as the beginning of On
the Pascha a passage which forms ηο part of the rediscoνered
homily.3 Thirdly, we are told that Clement of Alexandria men-
tions Melito ίη his own book οη the Pascha, which he wrote
'ostensibly because of Melito's"4 If we take this with the alleged
quotation just referred to, which speaks of a dispute at Laodicea,
and with Melito's reputation as a faithful Quartodeciman, it leads
naturally to the supposition that Melito's On the Pascha known to
ι See § 5 below.
2 Apart from the wording τα. περι του πάσχα Μο, Eusebius refers to it ίη
4.26.3 as if it were a single work. See Perler 16; also V. Pseftogas, Μελlτωνοs
Σάρδεων "τα. ΠεΡι του πάσχα δύο" (Analecta Vlatadon 8; Thessaloηiki, 1971) 24-9.
~ ΗΕ 4.26.3 = Fr. 4. 4 4· 26·4,6. 13· 9.
χχ
INTRODUCTION
Eusebius was a controνersial defence of a Quartodeciman paschal
practice. ι The rediscoνered Peri Pαschα is not such a work.
Scholars remain νery diνided οη the answer to these questions.
Α few argue from them that ΡΡ is not by Melito. 2 Others argue
that the homily is simply another work of Melito, quite distinct
from that mentioned by Eusebius. 3 More complicated theories
include that of Ο. Perler,4 who proposed that the homily is the
first part ofwhat Eusebius knew, the second part being a Quarto-
deciman liturgy of which a fragment is preserνed ίη Papyrus
Bodmer ΧΙΙ. S. G. Ha1l 5 proposed diνiding the homily into two
parts ίη accordance with Jewish eνidence and the Georgian
νersion. Α. Hansen6 arriνed independently at the same position.
V. Pseftogas 7 has argued that the homily constitutes the second
part of a double work, the first part being the sixth paschal homily
attributed to John Chrysostom but also preserνed under the name
of Hippolytus (ΙΡ). But if a connection with the books noted by
Eusebius is to be preserνed, the other difficulties must be dealt
with, too. The second of these, the alleged quotation from On the
Pαschα (Fr. 4) may be explained as a chronological note added to
the manuscript by an early scribe, or eνen by the author himself.
Perler 8 adduces parallels for such a practice. The third difficulty,
that Clement's references, and therefore Melito's book, were of
a polemical character, is really based οη supposition. The expres-
sion 'because of' need not imply that Clement was attacking
Melito; and eνen if it does, the disagreement might haνe been
Ι So, e.g., ο. Bardenhewer, Geschichte der altkirchlichen Literatur ί 2 (Freiburg
im Br., 1913) 457.
2 Ρ. Nautin, 'L'homelie de "Meliton" sur la passion', Revue d'histoire ecclB-
siαstique 44 (Ι 949) 429-38; id., Le Dossier ά' Hippolyte et de MBliton (Patristica ι ;
Paris, 1953) 53-5; J. Ρ. Audet, Revue biblique 75 (1968) 150-1.
3 Blank 14-15; Ρ. Κ. Christos, ΚληΡονομlα Ι (1969) 65-6.
4 ο. Perler, Ein Hymnus zur Ostervigil von Meliton? Papyrus Bodmer ΧΙΙ (Para-
dosis 15; Freiburg Schw., 1960).
5 S. G. Hall, 'Melito ίn the light of the Passover Haggadah', JTS N.S. 22
(1971) 29-46.
6 Α. Hansen, 'The Sitz im Leben of the paschal homily of Melito of Sardis with
special reference to the paschal festival in early Christianity', Doctorate
dissertation at Northwestern University, 1968 (unpublished), 67-9.
7 V. Pseftogas, Μελ{τωνοs Σάρδεων "Τα. 7Tεpl του 7Τάσχα δύο" (Analecta Vlatadon
8; Thessaloniki, ι 97 Ι).
8 Perler 19-20. But even before the discovery of ΡΡ the same had been
suggested by W. Bauer, Orthodoxy and heresy in earliest Christianity (London, 1972)
152-3 = Rechtglaiibigkeit und Ketzerei (Tubingen, 1934{1964) 155-6.
INTRODUCTION xxi
exegetical rather than liturgical;1 some of Melito's statements
about the Old Testament might well interest or proνoke Clement.
1t is ίη any case worth refl.ecting that Eusebius may haνe got
all his information about Melito's On the Pαschα from Clement.
Eusebius is unscrupulous ίη his use of secondary sources. 2 If we
haνe Eusebius reporting what he thought Melito must haνe
written, οη t11e basis of statements and allusions ίη Clement, we
can hardly rely οη the νerbal details. Thus while the exact rela-
tion of the homily to the two books Οη the Pascha reported by
Eusebius remains uncertain, the difficulties are not substantial
enough to call ίn question the authenticity of the homily.
Attempts to date ΡΡ more precisely within the life-span of
Melito depend οη the identity of the two works just discussed. Ιη
Eusebius' chronological note, alleged to be part of On the PαSChα,3
we read: 'Under Serνillius Paulus proconsul of Asia, at the time
when Sagaris bore witness ... ' Serνillius Paulus is not known to
historians. But though the Greek and Syriac texts of Eusebius
are unanimous, the Latin of Rufinus giνes the name as Sergius
Paullus. This may be an accidental assimilation to the biblical
text of Acts 13: 7, where the name Sergius Paulus appears. But it
rnight still be correct, since one L. Sergius Paulus was consul for
the second time ίη 168, and apparently City Prefect the year
before. Allowing for time when other proconsuls are known, he
could haνe been proconsul ίη Asia ίη 166-7 (May-May) or before
162.4 Though little more than guess-work, the later date is usually
preferred. Perler points out that if one is emending the text of
Eusebius the reading Servillius Pudens would require νery little
change ίη the Greek. The proconsul would then be the Q.
Serνilius Pudens who was consul ίη 166. He might have serνed ίη
Ι ο. Casel, Jahrbuch fiir Liturgiewissenschaft 14 (Ι 938) 8-9; Β. Lohse, Das
Pαssafest der Quartadecimaner (Giitersloh, 1953) 124; Perler 21-2; cf. W. Huber,
Passa und Ostem (Berlin, 1969) 39-41.
2 See Β. Gustaffson, 'Eusebius' principles ίn handling his sources as found
ίn his Church History books ί-νίϊί', Studia Patristica 4 (TU 78; Berlin, ι 96 ι)
429-41. 3 ΗΕ 4.26.3 = Fr. 4.
4 See alternative dates between 160 and 170 given by various authorities
cited ίn Η. J. Lawlor and J. Ε. L. Oulton, Eusebius, The ecclesiastical histaty and
The martyrs of Palestine ίί (London, 1954) 148; Perler 23-4; Α. Hansen, 'The
Sitz im Leben of the paschal homily of Melito of Sardis ... ', Doctorate disser-
tation at Northwestern University 1968, 69-72. Hansen's grounds for linking
ΡΡ with the effects of L. Verus' journey through Asia ίn 166 are tenuous (ορ.
cit. 97-9, 117-19)·
χχίί INTRODUCTION
Asia after that year. The martyrdom of Sagaris unfortunately
gives ηο further precision to the date; attempts to date it them-
selves depend upon this same chronological note. Το sum up,
then, we may say that the notice about Οπ the Pαschα points to a
date between 160 and 170, but neither the identification of that
work with ΡΡ nor the precise date can be fixed with assurance.
4. Outline ~! Peri Pascha
ΡΡ falls naturally into two divisions marked by the doxology ίη
45. Ι have called these 'Books"l Each is ίη turn divided by the
doxologies ίη 10 and 65.2 The division at 10 is structurally quite
clear. But the second Book might well be subdivided differently.
Perler actually makes a break between 7 ι and 72 the principal
diνision ίη the whole work, but this seems perverse. For alternative
analyses see Blank 42 and Perler 42-4.
ANALYSIS
Book 1: The paschal narrative and its interpretation.
ι. Prologue: The mystery of the Pascha, 1-10.
2. The pαschαl events αnticipαte the Gospel, ι 1-45.
a. The institution of the Pascha, 11-15.
b. The slaying of the first-born of Egypt, 16-29.
c. Why the blood of the lamb saved Israel, 30-3.
d. The power of the Old Testament mystery explained from
an artist's procedure, 34-8.
e. The models fulfilled:
i. The Law and the People, 39-43;
ίί. The paschal sacrifice, 44-5.
Book 11: The meaning of the Pascha.
3. What constitutes the Pαschα? 46-65.
a. Introduction, 46-7.
b. The suffering one:
ί. The creation and fall of man, 47-8;
ίί. Man's degradation under sin, 49-53;
ίίί. Man divided by death, 54-6.
ι
See § 5 of Introduction.
Ζ The fourfold diνision marked by doxologies is defended by Ρ. Κ.
ΚληΡονομlα Ι (ι 969) 65-78.
INTRODUCTION χχίίί
c. The one who suffers with him:
i. The Lord's sufferings anticipated ίη Old Testament
models, 57-60;
ll. and ίη Old Testament prophecies, 6 1-5.
4. The Lord's coming αnd sαving work, 66-105.
a. The Lord's coming, passion, and exaltation as the saving
Pascha, 66-7 ι .
b. Israel reproached over the death of Christ:
i. For slaying Christ the benefactor, 72-80;
ίί. For not recognizing Israel's God, 81-6;
ιίί. For ingratitude, 87-91 ;
ίν. Gentile conduct contrasted, 91-2.
c. Israel's crime and its punishment:
ί. The bitter herbs as a sign, 93;
ίί. The appalling crime of public deicide, 94-8;
ίίί. The consequent destruction of Israel, 99.
d. The triumph and exaltation of Christ:
ί. His victory over death, 100-2;
ιί. His salvation offered to all men, 103;
ίίί. His glory and merits, 104-5.
5. Peri Pascha αs α Literαry αnd Liturgicαl Document
There is ηο question that ΡΡ is a work of Greek rhetoric. The use
of verbal and stylistic tricks is fully discussed by C. Bonner, ι who
claims the homily as the earliest example of Christian art prose.
He noted especially exclamation, question, anaphora, repetition,
antithesis, oxymoron, and paronomasia. Nevertheless he attri-
buted Melito's parallelisms and the hymnic Οοτος (Οοτός έσrιν)
and 'Εγώ ('Εγώ εΙμι) formulae to biblical or oriental sources. 2
Others have emphasized further the debt to Greek rhetoric, Α.
Wifstrand3 especially assembling parallels from the writings of
the Asian school associated with the 'Second Sophistic'. His main
witness is Maximus of Tyre (A.D. c. 125-85), but he quotes also
Favorinus (A.D. c. 80-150), Ps.-Dio Chrysostom, Lucian (A.D.
c. 120-?), Polemo (A.D. c. 88-145), and others. Melito may thus
ι Bonner 20-7.
Ζ Following Ε. Norden, Agnostos theos (Stuttgart"', 1956) 177-207.
3 Α. Wifstrand, 'The 110mily ofMelito οη the passion', VigChr 2 (1948) 201-
Christos ίη
23; see also Τ. Halton, 'Stylistic deνice ίη Melito Ρετί Pαschα', ίη Kyriαkon,
Festschrift J. Quαsten (Munster Westf., 1970) i. 249-55.
χχίv INTRODUCTION
be seen introducing into Christian circles-perhaps clumsily and
extravagantly-the rhetorical style to which his compatriots were
greatly addicted. ι
~eli!9_may well havejnf1u~n_cedj:h~_Q~y~loEI?_~Il t<:>[ C~~Ei?_~~~!l
lit!l!'gy. Ο. Perler 2 has suggested that th~_ρ~.?~h-~Ιfr.~,~Q!.liY-,!ι~~υυη
use ίη the Latin rite orig!nate~jp, th~".fQΠ!:ΙQΙd_eclamatίQιι_k;Ψ)ΥΎη
as lαus:' anCΊthat-Meiίt() is--a-~~ry~~!,_lY_~~~!I!pl~Q.f~lls,:.b_~Q~~l~ma­
tιοriΎοr-ilie - Pas-cIi-a-~ -j(]ΌWefIeSΖ 3 claims that Melito represents
theΊJοint ;i-i;νiiΙch the Greek and Syriac styles of religious recita-
tion converged, at a date far earlier than Ephrem Syrus and Basi1
of Seleucia, to whose fifth-century writings it had previously been
traced. He suggested that, although ΡΡ was not intended for sing-
ing like Romanos' Kontakia ίη the later period, it was probably ίη­
toned with the kind of cantillation customary ίη Scripture reading.
Whatever truth there may be ίη these theories, it is certainly to
be hoped that ΡΡ will supply valuable information about the
paschal observance of second-century Christianity. One great
question has been the subject-matter or content of the Quarto-
deciman paschal festival. Ι t was once widely held that the
Quartodecimans, keeping Pascha οη 14 Nisan, the day of the
Jewish Passover (Pascha) festival, commemorated the death of
Jesus, whereas those who with the Romans obserνed Pascha οη
a Sunday celebrated rather the resurrection. 4 Scholars now more
readily recognize a similar content ίη both observances, the dif-
ferences being more ίη the external nature than ίη the actual
content of the commemoration. 5 But Β. Lohse6 has tried to show
ι See Α. Boulanger, Aelius Aristide et lα sop!zistique dans lα province d' Asie
Mirιeure αu πε siecle de notre ere (Paris, 1923) esp. Ι-57 and 133-5; G. W. Bower-
sock, Greek sophists in the Roman empire (Oxford, 1969) esp. 17-58.
Ζ Perler 26-8.
3 'Melito's homily ση t11c passion, an investigation into the sources of Byzan-
tine hymnography', JTS 44 (1943) 41-52; also, Α history of Byzantine music αnd
hymnogrαphy (Oxford, 1949) 157-66.
4 References ίn Β. Lohse, Das Pαssαfest der Quαrtadecimαner (Gutersloh, 1953)
31; most recently Α. Baumstark, Compαrαtive liturgy (London, 1958) 164-74·
5 So principally F. Ε. Brightman, 'The Quartodeciman question', JTS 25
(1924) 254-70; Ο. Casel, 'Art und Sinn der altesten christlichen Osterfeier',
Jahrbuchfur Liturgiewissenschαft 14 (1938) 1-78; R. Cantalamessa, LΌmeΙία '/η
S. Pαscha' dello Ps.-Ippolito di Roma (Milan, 1967) 84-6; W. Huber, Passα und
Ostern (Berlin, 1969) 12-31 and 148-56.
6 Β. Lohse, Das Passαfest der Quαrtαdecimaner (Gutersloh, 1953) 62-89; see
J. Jeremias, ίη Theologicαl dictionαry of the New Testαment 5,901-4; F. L. Cross,
JTS N.S. ι ι (1960) 162-3·
INTRODUCTION χχv
that the Quartodecimans observed a Passover simultaneously
with that of the Jews and partly similar ίη content, and he has
been fol1owed by eminent authorities. The special feature of
Lohse's case is the argument that the Quartodeciman celebration
was directed towards the hope of Christ's return. The faithful
fasted ίη the evening for the J ews, read and expounded Scripture
(Exodus 12-the point is based οη Melito's evidence), and 100ked
forward to the Lord's parousia, ending their Pascha with a celebra-
tion of love-feast and eucharist ίη the early morning. But apart
from the reading and exposition, it is difficult to see that ΡΡ con-
tains any evidence to support such a scheme. Though Lohse tries
to find it,1 ΡΡ scarcely contains any eschatological material ofthe
kind suggested. Ιη fact, Lohse's evidence comes largely from the
Epistola Apostolorum, the Quartodeciman provenance of which is
by ηο means certain. ΡΡ seems rather to suggest that commemora-
tion of the whole saving work of Christ as the fulfilment of the
ancient Pascha is the theme of the Quartodeciman obserνance.
And it should be pointed out that ΡΡ was dispersed and used ίη
parts of the world where Quartodeciman practice was not found,
and was certainly copied and used 10ng after the practice was
general1y condemned: the Greek and Coptic texts are from
Egypt, and the Latin and Georgian show its wide use ίη both
east and west at a late date.
Another vexed question is the part played by Gospel chrono-
logy ίη the Quartodeciman controversy. Early critical study asked
whether the Quartodeciman practice was compatible with the
passion chronology of St. John's Gospel, the authenticity of that
work being a prime concern. 2 Το this day some maintain that the
Quartodecimans saw their observance as fulfil1ing Christ's com-
mand to repeat the Passover which he ate οη the eve of his
passion. 3 Others find the Quartodecimans led by Apollinaris of
Hierapolis supporting the coincidence of Christ's death with that
ofthe paschallambs, and thus thejohannine chronology.4 Ιη that
Ι Ορ. cit. 81.
Ζ See Β. Lohse, ορ. cit. 22-6.
3 C. C. Richardson, 'The Quartodecimans and the Synoptic chronology',
HThR 33 (1940) 177-90; Β. Lohse, ορ. cit. 123-4.
4 See the fragment of Apollinaris in Perler 244-7; Blank 26-41 ; W. Η. Cad-
man, Studia patristicα 5 (TU 80, Berlin, 1963) 8-16; R. Cantalamessa, ορ. cit.
79-80.
ΧΧνί INTRODUCTION
case Melito might have belonged to the Roman party, not the
Quartodecimans. 1 ΡΡ entirely fails to resolve this problem. While
one passage refers to Christ's death οη 'the great feast', which
some interpret as 15 Nisan ίη agreement with the Synoptic
Gospels,2 it is followed by another which appears to make his
death simultaneous with the Passover meal, thus agreeing with
St. John. 3 The origins of the Christian paschal observance ίη its
various forms remain obscure, and the obscurity is not removed
by the knowledge that the variety goes back into pre-Christian
J udaism. 4 But we may be fairly sure that many early Christians did
not obserνe the Pascha at all. Those with Gnostic and Marcionite
leanings would repudiate such a ceremony as Judaizing, along
with the whole Old Testament Law. The context of ΡΡ may \vell
have included resistance to such forms of Christianity, and it is
notable that Melito ίη the fragments as well as ΡΡ shows signs of
preoccupation with the authority and interpretation of the Old
Testament.
One thing which ΡΡ makes clear is that the reading of Exodus
12' was from an early date part of the Christian paschal obser-
vance. This has ηο exact parallel ίη J ewish practice, though there
are traces of the reading and exposition of this chapter οη pre-
paschal sabbaths. 5 But it is attested by the Ps.-Hippolytus In
sanctum pascha (ΙΡ) which cites and expounds a slightly different
set of verses. This reading established itself ίη every traditional
lectionary for the paschal vigil with the single exception ofRome,
and it should not therefore be considered a Quartodeciman
characteristic. At one time it was thought that ΡΡ implied a
reading of Exodus ίη Hebrew, but this view must now be dis-
carded. 6
ΡΡ shows signs of direct debt to the Jewish Passover recitation
called the Haggadah. It has been claimed that it simply is a
ι W. Huber, ορ. cit. 39-40-an unlikely theory.
2 ΡΡ 79 and notes thereto; Perler 21; W. Huber, Pαssa und Ostem (Berlin,
1969) 44·
3 ΡΡ 80 and notes thereto; Β. Giirtner, John 6 and the Jewish Pαssover (Lund,
1959) 32; Blank 78.
" See Α. J aubert, La Date άε Ια Cene (Paris, 1957) = The άαΙε ΟΙ the Lαst Supper
(New York, 1965); J. Carmignac, 'Comment Jesus et ses contemporains
pouvaint-ils celebrer la Paque a une date ηοη officielle?' Revue de Qumran 5
(ι 964) 57-79; J. van Goudoever, Biblical calendars (Leiden2, ι 96 ι ).
s See S. G. Hall, JTS N.S. 22 (1971) 34-6.
6 Οη the reading see references ίη n. 2 to ΡΡ ι.
INTRODUCTION ΧΧνίί
Christian Passover Haggadah. But neither the shape nor the
1
contents of ΡΡ 1-45 support this view, unless a very wide view is
taken of the character of a Passover Haggadah. Οη the other
hand, the second part of ΡΡ corresponds structurally to the re-
quirements ofthe Mishnah ίη Pesachim 10.4 that the father ofthe
household 'begins with the disgrace and ends with the glory', and
that he follows the pattern of Deuteronomy 26: 5-g. It also con-
tains a number of specific points suggesting an origin ίη the
Jewish Passover traditions: a close verbal correspondence be-
tween ΡΡ 68 and Mishnah Pesachim 10. 5; the use of the term
άΦικ6μενος which could already be a Jewish paschal title of
Messiah (ΡΡ 66; 86); and the exposition of the unleavened bread
and bitter herbs (ΡΡ 93), which along with the Pascha (paschal
lamb) itself is a required subject for the Jewish Haggadist.2 The
presence ofsuchJe\vish influences ίη ΡΡ is particularly interesting
ίπ the light of the power of the Jewish community ίπ civic life at
Sardis, where they possessed a magnificent basilica-synagogue at
the heart of the city,3 and it reflects a period when intercourse
between Jews and Christians was still possible. But of course we
cannot tell whether Melito inherited much of his thinking and
formulation from earlier generations of Christians.
Finally, something must be said about the connection between
Pascha and Christian initiation. The practice of baptism at the
paschal festival was clearly established, though neither universal
nor exclusive, by the beginning of the third century.4 Attempts
have been made to trace this practice to an early date, including
New Testament documents themselves. F. L. Cross judged ι
Peter to be a paschal baptismalliturgy, and based his argument
ι F. L. Cross, JTS N.S. ι ι (1960) 162-3; The early Christianfαthers (London,
1960) 104-9.
2 This whole argument is fully documented ίη S. G. HalI, 'Melito ίη the
light of tl1e Passover Haggadah', JTS N.S. 22 (Ι 971) 29-46. See also notes to
text.
3 See D. G. Mitten, 'Α new look at ancient Sardis', The biblicαl αrchαeologist
29 (Ι 966) 28-68; the records of the archaeological campaigns under the super-
vision of G. Μ. Α. Hanfmann ίη Bulletin of the Americαn schools of οΤίεπΙα! reseαrch
170 (April 1963) 38-48; 174 (April 1964) 30-44; 187 (October 1967) 9-62;
199 (October 1970) 7-58; etc.; also Α. Τ. Kraabel, 'Melito the bishop and the
synagogue at Sardis: text and context', Studies presented to G. Μ. Α. Hαnfmαnn,
ed. D. G. Mitten and others (Mainz, 1971) 77-83; R. L. Wilken, 'Melito and
the sacrifice of Isaac', Theologicαl studies 37 (1976) 53-69.
4 Tertullian De bαptismo 19 (Corpus Christianorum series Latina i. 293);
Hippolytus, Apostolic trαdition 20 (ed. G. Dix, London, 1937, 30-2).
χχνίίί INTRODUCTION
partly οη the use of the 'paschal pun' (deriνing pαschα from
pαschein 'to suffer') which occurs ίη ΡΡ 46 and might be implied
ίη ι Peter. J. Blank l and Ο. Perler 2 both find that the insinuation
of baptismal terminology into ΡΡ 13-15, 30, and 67, and the
appeal to the nations to receiνe light and cleansing ίη 103, are
enough to demonstrate that ΡΡ was followed by a baptism. G.
Racle 3 adds reference to passages where Christ speaks as Father,
Light, Grace, etc. (ΡΡ 9; 73; 79; 89-90). Perler eνen claimed 4
that the liturgical fragment ίη Papyrus Bodmer ΧΙΙ reflects a
paschal baptism and αgαpe associated with ΡΡ. But R. Cantala-
messa5 is right to express caution. He finds that both ΡΡ and ΙΡ
contain baptismal material, but notes the absence of indications
that a rite was actual1y administered ίη conncction with the
homily. The practice of paschal baptism ίη the second century
must therefore remain unproνen, howeνer theological1y appro-
priate or intrinsically likely it may be thought; and ifit is used ίη
interpreting ΡΡ, it must be regarded as supposition, not certainty.
6. The Frαgments
The fragments generally follow the numbering ofPerler 218-47,
which is the same as that of Otto and Goodspeed where they
agree. 6 Ι haνe fol1owed Perler ίη giνing Otto's Fr. 8 as 8a and
Goodspeed's Fr. 8 as 8b. The last ofOtto's fragments, Fr. 16 is ίη
fact a catena from ΡΡ and therefore not reproduced. Instead, Ι
haνe included a recently discoνered item as Fr. 16b, and a pos-
sible Melito fragment from Bodmer Papyrus 12 as Fr. 17. Beyond
that, the elements of an entire homily recently edited from the
Georgian are included separately as New Fragments, since they
seemed to deserνe separate treatment. The textual basis of all the
fragments here printed is set out οη ρρ. χΙνίίί-l.
ι Blank 56-7, 74-5, 92-5.
2 Perler 144-5, 172-3, 204-7.
3 'Α propos du Christ-Pere dans ΙΉοmelίe pascale de Meliton de Sardes',
RechSR 50 (1962) 400--8.
4 Ο. Perler, Ein Hymnus z;ur Osteruigil von Meliton? (Paradosis 15; Freiburg
Schw., 1960) esp. 37-67.
5 LΌmelία 282-333. G. F. Hawthorne, 'Christian baptism and the contri-
bution of Melito of Sardis reconsidered', Studies in honour of Α. Ρ. Wikgren, ed.
D. Aune (Novum Testamentum supplements 33; Leiden, 1972) 241-51,
exaggerates the anti-sacramental case.
6 Otto 374-501; Ε. J. Goodspeed, Die iiltesten Apologeten (Gottingen, 1914)
3°7-13·
INTRODUCTION ΧΧίχ
Besides indiνidual studies and νersions, collected editions and
translations haνe appeared. Note particularly for the Greek
fragments Μ. J. Routh, Reliquiαe sαcrαe ί (Oxford 2, 1846) 1 ι Ι-53;
Ε. J. Goodspeed, Die iiltesten Apologeten (Gottingen, 1914) 307-13.
For the Syriac, W. Cureton, Spicilegium syriαcum (London, 1855)
31-2 and 52-6; J. Β. Pitra, Spicilegium Solesmense ίί (Paris, 1855)
Ινί-Ινίίί; Ι. Rucker, Florilegium Edessenum αnonymum (Sitzungs-
berichte der bayerischen Akademie der Wissenschaften, phil.-
hist. Abt. 1933, Heft 5 (Munich, 1933) 12-16,55-60, and 67-73;
Ρ. Nautin, Le Dossier d'Hippolyte et de Militon (Patristica 1; Paris,
1953) 43-73 (cf. 83-4)· Both Greek and Syriac fragments appear
with Latin νersion ίη Otto 374-486 and 497-51 Ι, and with
French νersion ίη Perler 2 18-47. Weighty studies of the material
aνailable were produced by Α. Harnack ίη Die Oberlieferung der
griechischen Apologeten des zweiten Jαhrhundert (TU Ι. ί, Leipzig,
1882) 241 -7 ι , and ίη Geschichte der αltchristlichen Literαtur bis
Eusebius ί (Leipzig, 1893) 246-55. R. Μ. Grant has published
some fragmen ts ίη English ίη his Second Century Christiαnity
(London, 1946) 73-4, and ίη his surνey ίη Biblicαl αnd pαtristic
studies in memory of R. Ρ. Cαsey (edd. J. Ν. Birdsall and R. W.
Thompson; Freiburg im Br./New York, 1963) 179-218.
Frαgment ι consists of three passages preserνed ίη Eusebius ΗΕ
4· 26. 5-1 ι from Melito's petition addressed to Marcus Aurelius
between about 170 and 177. The style is more classical and formal
than that of ΡΡ, but the differences are sufficiently accounted for
by the difference between a written apologetic argument and a
liturgical homily intended to be declaimed or eνen intoned. The
arguments are νery similar to those ίη the first few chapters of
Athenagoras' Pleα to the same emperor, written towards the end
of the same decade: appeal is made to the humanity and philo-
sophy of the emperor, the punishment of Christians is acknow-
ledged proper if based οη justice, the emperor is implored to
become acquainted with Christians before condemnation is
allowed, and the laying ofinformation and the taking ofproperty
and life are deplored. Details of his argument haνe been traced
also to Justin. 1 But Melito pioneers two important points familiar
ίη later Christian apologetic: the coincidence of the rise of the
Empire under Augustus with the origin of Christianity, and the
ι R. Weijenbourg, 'Meliton de Sardes lecteur de la premiere Apologie et du
Dialogue de SaintJustin', Antonianllm 49 (1974) 362-6.
χχχ INTRODUCTION
(false) notion that persecution was carried out originally and
exclusiνely by notoriously bad emperors.
Fragment 2 is a sentence preserνed ίn the seνenth-century
Chronicon pascale, apparently from the same book as Fr. 1. The
introductory lemma and the content suggest that it is genuine.
Fragment3, preserνed ίη Eusebius ΗΕ 4.26. 13-14, is important
for its references to 11elito's νisit to Palestine, for the first use of
the term Old Covenant or Old Testament to refer to the Bible, and
for the earliest surνiνing Christian list of Old Testament books.
Fragment 4, from Eusebius ΗΕ 4. 26. 3-4, is νery obscure. It is
not clear whether it is part of On the Pascha or an attached note.
See ρρ. χίχ-χχί aboνe. The sentence following the quotation is
included ίη the text because of its implications for Eusebius' own
source.
Fragment 5 comes from Origen's Selecta in Psalmos, commenting
οη Psalm 3. It might deriνe from Melito's On the devil and the
Apocalypse of John (Otto, Perler), but could equally well be from
the Extracts or some other book.
Fragment 6 is preserνed ίη a Christological book called The
Guide by Anastasius Sinaiticus of the seνenth-eighth century.
Otto 1 and Harnack2 both argued for its authenticity, followed by
Bonner3 and Blank. 4 Ι t has been defended again by Cantalamessa 5
and Grant. 6 Nautin7 substantially rejects it because of its late
technical νocabulary, and Richard 8 dismisses it as a manifest
forgery ίη the interests of diphysite Christology. Ι haνe argued
against Anastasius' attribution to Melito οη the following
grounds: 9
(ί) Against Anastasius' assertion that the passage is anti-
Marcionite must be set his statement that it replies to points based
οη scriptural texts which a Marcionite would not use; Christ's
ι Otto 442-4.
2 Α. Harnack, Die ϋberΙίejerung der griechischen Apologeten (TU Ι. ι, Leipzig,
1882) 254-9. 3 Bonner 28-9. 4 Blank 52-3.
5 R. Cantalamessa, Lα cristologiα di Tertulliαno (Paradosis 18, Freiburg Schw.,
1962) 108-10; RevSR 37 (1963) 15-16 and 22-3.
6 R. Μ. Grant ίη Biblicαl αnd pαtristic studies in meJnory 0/ R. Ρ. Casey (edd.]. Ν.
Birdsall and R. W. Thompson, Freiburg im Br./New York, etc., 1963) 196.
7 Ρ. Nautin, Le Dossier dΉίΡΡοlyte εΙ de Militon (Patristica 1, Paris, 1953) 84,
cf·4 1 •
8 Μ. Richard, Le Musion 85 (1972) 310.
9 S. G. Hall, 'The Christology of Melito: a misrepresentation exρosed',
Studiα Pαtristicα 13 (TU 116, Berlin, 1975) 154-68.
INTRODUCTION ΧΧΧί
hunger, thirst, sorrow, etc., are concerned, as the wider context
shows, with incidents ίη Matthew, Mark, and John or Luke 3.
Either Anastasius' testimony is worthless, or else it indicates
controνersy with other than Marcionite objectors.
(ίί) The passage contains many expressions and concepts for
which Melito's time and writings present ηο sufficient parallel:
real and non-imagina"Y ίη Christological context l the distinction of
soul and body ίη Christ's manhood; reference to Christ's human
nature like ours;2 the idea of godhead hidden in jlesh, and eνen the word
godhead;3 the same one being at ollce God alld perfect Man;4 his two
essences;5 the three-year ministry of Jesus; true God pre-eternally
existing. Melito could not haνe been first with so many things ίη
6
so short a passage.
(ίίί) At the same time the characteristic features of Melito's
Christology are absent: pre-existence stated ίη terms of creation,
law, and prophets; the personal identityofCreator and Incarnate;
the close relation of Christ to the Fathel' of quasi-modalist and
theopaschite kind; functional and titulal' speech about Christ.
Ιη these, ΡΡ and the other fl'agments largely agree.
(ίν) The same features which al'gue a date later than Melito
also point to a fourth-century controνersial background, probably
ίη the area of Antiochene anti-Arianism. The thought and
language find ready parallels ίη Athanasius, Eudoxius, ΑροlΙί­
naris, and Diodore.
,
Fragment 7 is a slight misquotation by Anastasius oftwo phrases
~
.~
from ΡΡ 96.
l' Fraglrlent 8α is not a quotation fl'om Melito, but from a third-
century writer against those w110 denied the deity of Christ. His
report of the general drift of Melito's Christology is νerified from
Ι
ΡΡ and the fragments.
Fragment 8b is an interesting piece of argumentatiνe rhetoric.
ιΙ
It dwells οη the uniνersality of water-washing or bathing as a
Ιι
source of brightness, strength, and fruitfulness, and especially the
nightly refreshing of the sun ίη the ocean. The writer sees this as
arguing that Christ the heaνenly Sun is appropriately baptized
ίη Jordan. The baptism of tlle heaνenly Christ was ίη νarious
ways rejected by Marcionites, Gnostics, and Adoptionists ίη the
ι άληθής, άΦάνταστος.
3 θΕ6της. , , " .2 :fjS' καθ: ~μάς άνθρω;τ{νης ~ύσ,Eω,ς.
5 Τιις δύο αύΤου ούσ{ας.
4 θΕος γαρ ων ομου ΤΕ, K~Ι αν~ρωπoς τ;λειος. ο ~υToς.
6 θεος αληθης προαιωνιος υπαρχ ων •
828811
b
χχΧίί INTRODUCTION
second century, and some such opponents must be enνisaged.
There are certainly enough points of contact with ΡΡ and the
other fragments to make authenticity plausible: the use of high-
flown rhetorical forms generally; elaborate analogies from nature
and art as ίη ΡΡ 35-9; interest ίη heaνenly bodies, including use
of terminology resembling that ίη ΡΡ 82-3; empllasis οη the
heaνenly Christ as King and Captain, as ίη ΡΡ 105 and Fr. 15;
emphasis οη the personal identity ofthe heaνenly Christ with the
subject of Jesus' human experiences, as ίη ΡΡ 93, Frs. 13-15, and
New Fr. Π; interest ίη the baptism of Christ, which appears
(though not conspicuously) ίη Fr. 15. 35 and New Fr. Π. 6. Οη
the other hand, the style, language, and content haνe more ίη
conlmon with other texts. 1η particular, there are substantial
affinities with ΙΡ: specific parallels of thought and language ίη
ΙΡ 1-3, pointed out by Pseftogas;1 the same heaνy νerbose style
which distinguishes ΙΡ from ΡΡ; and particularly words and
expressions of a kind unusual ίη Melito but characteristic of ΙΡ.2
Further tllere are remaΓkabΙe similarities to Theophilus Ad
Autolycum ι. 12-13, ofa kind not paralleled ίη Melito. 3 The frag-
ment must be regarded as doubtfully authentic. 4
Frαgments 9, [ο, and [[ are the authentic items ίn a group which
also includes Fr. 12. The style ίη νarious ways resemblcs that of
ΡΡ and the content is compatible with authenticity.5 ΑΙΙ three
are concerned with the offering of 1saac ίη sacrifice (Genesis 22),
and its Christian interpretation. Otto's suggestion that they
deΓίνe fΓοm the Extrαcts is plausible but not demonstrable. Each
fΓagmeηt makes a different point. Fr. 9 refcrs to Christ's binding
like the binding of 1saac, and to the fact that both Isaac and
Cllrist carricd wood to the place of slaughter. But it chiefly
emphasizes the astonishing character of Abraham's deed (and by
implication of God's sacrifice of his Son), and the silence of 1saac
which resembles that of Christ. Fr. 10 draws the parallel between
Ι V. S. Pseftogas, Μελ{τωνος Σάρδεων "τα 'Περ~ του 'Πάσχα δύο" (Anαlectα
Vlαtadon 8; Thessaloniki, 1971) 190, 200-1, 236-8.
2 μυσnκ6ς, /Ρ ι. 2, 2. ι, etc.; μυσnκως, /Ρ 6. ι, 10. Ι, etc.; noun formations
ίn -μα, -ήριον.
3 Some pointed out by R. Μ. Grant ίn VigChr 4 (ι 950) 33-6.
4 So R. Μ. Grant ίn Biblicαl αnd pαtristic .fllldies ίπ memoιy ο/ Robert Pierce Cαsey,
ed. J. Ν. Birdsall and R. \V. Thompson (Freiburg, etc., 1963) 200.
5 See Β. Lohse, Die Pαssα-Homilie des Bischofs .ΜεΙίιοπ υοπ Sardes (Leiden, 1958)
5-6.
INTRODUCTION ΧΧΧίίί
the sacrifice of the ram ίη substitution for 1saac and the sacrifice
01' Cllrist as a ransom for mankind. Fr. ι ι draws from the idea of
the ram entangled ίη the tree a type of Christ fastened to the
cross ίη the same place.
These fragments together ,vith Fr. 12 are preserνed ίη a number
ofmanuscripts ofa catena (i.e. a compilation ofpatristic comments)
οη Genesis, some of which are ίη Paris and others ίη Rome. They
also stand ίη Nicephorus Theotokes, Catena οη the Octateuch
(Leipzig, 1772) cols. 281-3, which was based οη other manu-
scripts. There aΓe important studies ίη D. Lerch, Isααks Opferung
christlich gedeutet (Tubingen, 1950) 27-43; F. Nikolasch, Dαs Lαmm
αls Ι'hrίstΙissymbοl in den Schriften der Vαter (Vienna, 1963) 24-60;
lZ. L. Wilken, 'Melito and the sacrifice of1saac', Theologicαl Studies
37 (1976) 53-69·
l'rαgment [2 is controνersial. 1t comes from the same catenae as
1·'rs. 9-1 ι. The ideas ίη it are not at first sight incompatible witll
Melito's use of the Isaac story ίη ΡΡ and the other fragments.
But the writer claims knowledge of tlle Syriac and Hebrew (i.e.
Aramaic) νersions of the Bible, and uses such information twice
ίη his explanation of the ram ίη the tree. The information is
inaccurate, and might haνe been picked up by Melito ίη Pales-
tine. Scholarly ορίnίοη has moνed against authenticity, howeνer.
Against attribution to Melito must be reckoned:
(ί) Tlle catena manuscripts are not unanimous ίη giνing it
Melito's name: one giνes ηο name, two others giνe that of
Eusebius.
(ίί) The opening sentence (with slightest νariation) stands ίη
Montfaucon's Roman edition of the LXX beside Genesis 22: 13
under the name of Eusebius of Emesa.
(ίίϊ) Reference to the Syriac text is extremely improbable as
early as the second century. Origen ίη his scrupulous researches οη
the scriptural text neνer refers to it. 1t begins to be used by
Antiochene writers of the fourth century such as Diodore of
Tarsus-a context into which Eusebius of Emesa naturally fits.
G. Mercati,1 who makes this point, suggests that the false
attribution arose from a confusion ίη a catena manuscript
I)etwcen Τψ αύτψ, on the sαme (pαssage) , and του αύτοΒ, of the
sαme (author).
(ίν) The fragment ends with reference to the two proνisions for
ι G. Mercati, Biblicα, 26 (1945) 1-5.
828811 b2
Χχχίν INTRODUCTI ΟΝ
forgiveness, suffering for Christ (i.e. martyrdom) and baptism.
This is uniquely early if Melito wrote the passage.
(ν) Several things distinguish the style from ΡΡ and Frs. 9-1 ι =
pedantic and prosaic method, the reverential adjective ίη ιΜ holy
cross, and the precise reference to the end of the book of Ezekiel.
Ι t is best left to Eusebius of Emesa. ι
Fragment 13 is here reproduced ίη its customary place, and,
with certain exceptions, ίη its customary form. This is partly for
convenience, representing the fragment as reproduced by Otto
and Perler, and partly because this form is the οηlΥ one ίη which
the surviving documents attribute this or related material to
Melito. Ιη fact we probably have a Georgian version (or revision)
of the greater part of the homily from which the words of Fr. 13
are drawn. This homily is discussed and reproduced below as
New Frs. Ι-ΠΙ; Fr. 13 is contained ίη New Fr. Π. 4 and Π. 11-14.
Fr. 13 was preserνed ίη a Syriac florilegium of Christological
texts, probably made from Greek material at Edessa ίη the fifth
century.2 It is selected to demonstrate that the limitations and
sufferings of the divine Son of God belong personally to Ιlίm and
are undertaken solely for the purpose of man's salvation. This
special emphasis is characteristic of the Christological debates of a
later date, but is ηο reason to question Melito's authorship. Ιη the
content are a great many ideas, anthropological and theological,
which are also present ίη ΡΡ, and the form and expression are
quite similar.
The heading ίη the florilegium attributes the fragment to
'Melito bishop of Sardis, from his treatise On soul and body' (see
nos. 8 and ι ι ίη the works of Melito listed ίη part 2 of the Intro-
J Even tllis attribution meets difficulties, since Jerome writes (Eiber hebr.
quαest. ίπ Gell.; ΡΕ 23. 1Ο20Α) 'Ridiculam rem ίη hoc loco Emisenus Eusebius
est locutus: Sabecth, inquiens, dicitur hircus qui rectis cornibus et ad carpen-
das arboris frondes sublimis attollitur.' This does not agree with tllc inter-
pretation άΦεσιs of Fr. 12, but rather with that found ίη the scholion to the
Roman edition ofthe LXX, cited by Otto 452 from Woog, where Σαβέκ means
strαight up or verticαl (όρθιος), and refers to the ram as a goαt climbing strα(ght υρ α
tree (τράγος όρθοs έ1Ταναβεβηκωs ΦυτΨ). However, Jerome maybe misunderstood
Eusebius, for the selfsame scholion reconciles this with the interpretation
forgiveness (άΦεσις) ; ίη both, it says, Sαbek means lifted up (έ1Τηρ μ ένος, cf. J erome's
sublimis αttollitur) , presumably meaning that ίη the one case sins, ίη the other the
rαm, are lifted up. This may ίη fact be Eusebius' view.
2 Ι. Rucker, Florilegium Edessenum αnollymum (Sitzungsberichte der bayeri-
schen Akademie der Wissenschaften, phil.-hist. Abt. 1933) gives thc fullest
account of the principal manuscript, Brit. Lib. Syr. 729, addit. 12156.
INTRODUCTION ΧΧΧν
duction above). This attribution has been questioned because the
contents ofthe fragment reappear ίη a variety offorms, under the
names of various more famous fathers, and, \vhile progress has
been made, the true relations between these are not finally
resolved.
i. Α '8ermon 0[8. Alexander bishop of Alexandria, Οη soul and
body and the passion ofthe Lord' contains the first part ofFr. 13.
It is known ίη two Syriac manuscripts, Vat. Syr. 368 and Brit.
Lib. addit. 17192 fo. 27 8a . I
ίί. Α fragment partially overlapping with the sermon of
'Alexander' (ί), but fuller ίη wording, and fuller also than Fr. 13,
ofwhich it includes both parts. It follows the 'Alexander' homily
ίη Vat. Syr. 368, and usually goes by the name given it by its
first editor, the Additamentunz. 2 Ιη the florilegium from which Fr.
J 3 comes, it appears ίη Syriac under the name 'Of Alexander
archbishop of Alexandria, eχtΓact from his treatise οη the incar-
nation"3 The same fragment, ίη \vhole or part, is repeated ίη a
florilegium ofTimothy Ailuros, preserved ίη Syriac and Armenian,
and ίη the Fides patrum of the Copt Paul ibn Raga, preserved οηlΥ
ίη Arabic and Ethiopic.4
ίίϊ. Α Coptic version of tlle samc homily as (ί) above, but ful1er
and including all the Additamentum materia1. 5 It is headed 'Dis-
CΟUΓse which the holy patriarch abba Athanasius, archbishop of
Rakote (Alexandria), pronounced οη soul and body'.
ίν. Ps.-Epiphanius De resurrectione 7-86 contains a substantial
part of Fr. 13 ίη Greek. Other parts of the same work contain
some sentences apparently culled from ΡΡ, and substantial parts
of the Additamentum and 'Athanasius' homily (ίί and ίίί above).
ν. The Georgian homily from which New Frs. Ι-ΠΙ come 7
contains not οηlΥ Fr. 13, but all the Additamentum material, as
ι Α. Mai, Bibliothecα πουa patrum (ROlne, 1844) 529-39 = PG 18. 583-604;
Ε. Α. Wallis Budge, Coptic l101nilies ίπ the diαlect of upper Egypt (London, 1910)
4 ι η- 2 4·
2. Α. Mai, ορ. cit. 539-40 = PG 18.604-8.
3 Ι. Rucker, Florilegium Edessenum anonymum 74-8 (fragment numbered 77);
:Ilso ίη J. Β. !>itra, Anαlectα sαcrα ίν. 197-8 and 432.
4 Details ίη Ρ. Nautin, Εε Dossier d'Hippolyte ε! de Mcliton (Paris, 1953) 57-60,
\\'110 lIas a convenient Latin version of the tcxt.
5 Ε. Α. Wallis Budge, Coptic homilies ίπ the dialect ofupper Egypt (London, 1910)
ι J 5-32, 258-75-
6 Text ίη Ρ. Nautin, Le Dossier d'Hippolyte et de Mcliton (Paris, 1953) 155-9.
7 See below.
χχχνί INTRODUCTION
indicated ίη the notes to New Fragments. lt is attributed to
Athanasius, but circulated also under the name of Alexander.
νϊ. The Greek text ofFr. 13 is largely preserνed ίη a homily οη
the Ascension preserνed under the name of John Chrysostom. 1
Ιη addition, this Greek text includes some expressions from the
Additamentztm and other materiallisted aboνe.
Ιn interpreting the Syriac eνidence G. Krίiger 2 argued that the
Additamentum, represented also by Fr. 13, was part of a Melito
homily Οη soul and body which was used as a source by Alexander,
who wrote the shorter homily (i aboνe). The discoνery of the
Coptic homily (ίίί aboνe) suggested rather that both Additamentum
and sl10rter homily (ίί and ί) were secondary to it. Ρ. Nautin 3
argued that all the S)'riac and Coptic material (including Fr. 13)
goes back to a homily falsely asaibed to Alexander, itself based
οη Ps.-Epiphanius, and that the name Ivfelito is \vrongly intro-
duced ίn tlle florilegium. But Nautin did not fully account for
the affinities which exist between the various forms of the
'Alexandel" homily and ΡΡ, which he was obliged to regard as
inauthentic. W. Schneemelcher 4 argued that the attributions are
secondary to either Melito or Alexander, and that Alexander
(or whoeνer composed the 'Alexander' homily) used ΡΡ as a
source. Scrupulously comparing the texts, Ο. Perler S came to the
same conclusion. Further, both scholars proposcd that a \\'ork by
Melito, perhaps called Οη soul and body, was also a source for
'Alexander'o This conclusion appears to be confirmed by the dis-
coνery ofthe Georgian homily (ν), which, despite later accretions,
mistranslations, and attriblltion to Athanasius (or Alexander),
probably represents a homily of the period and style of ΡΡ, and
could \vell be the base from which the 'Alexander' complex
deriνed the Additamentum material. Curiously, this implies that
Krίiger was right: the Additamentum is part of a Meli to homily οη
which 'Alexander' is based-it is ίη fact the common ground
between the two sets of material. If this is correct, Fr. 13 is an
1 See Μ. Richard, Le MusIon 85 (1972) 309-17, for complete discussion and
col1ated text.
Ζ 'Meliton νοη Sardes oder Alexander νοη Alexandrien?' Zeitschrift /ur
uιissenschaftliche Theologie (ι 888) 434-48.
3 Le Dossier 56-64, ι 5 Ι -2.
4 'Der Sermo "De anima et corpore" ein WerkAlexanders νοη Alexandrien ?'
Festschrift G. Dehn (Neukirchen, 1957) 119-43.
5 'Recherches sur le Peri Pascha de Meliton', RechSR 51 (1963) 407-21.
INTRODUCTION ΧΧχνίί
abbreνiated νersion of the Additamentum, ΡeΓhaΡS independently
deriνed from the Melito homily, pseudonymously preserνed ίn
Georgian, On soul and body.
Fragment 14 is known οηl)' from the same Syriac florilcgium
which is the prime "vitness for FΓ. 13.1 lt consists of a series of
antitheses contrasting Christ's bodily humiliation with his un-
changing diνine glory, a series which might haνe deriνed from
almost any period of ancient theology, including Melito's. lt has
usually been accepted as authentic. 2 Ρ. Nautin has, llo\veνer,
rightly pointed out features which betray later theological
interests and terminology.3 lt cannot t11erefore lJe rcgaΓded as
authentic ίn its entirety.
Fragment 15 is a long series of statements about Christ, beginning
with his diνine origin and following his career through creation,
Old Testament prophecy, incarnation, ministry, death, resur-
rection, and exaltation. lts style, and sometimes its \vording,
resemble those of ΡΡ and the Ne,v Fragments. Because the intro-
duction refers to these ChΓίstοlοgίcal tΓuths being gathered 'from
the law and the prophets', it has been repeatedly suggested tlIat
it forms the conclusion of Melito's Extracts. 4 The fragrnent is
attributed to Melito οηlΥ ίn the one SΥΓίac florilegium to which
we owe Frs. 13 and 14. Another form οΕ the same text circulated
under the name of lrenaeus. This is most ful1y attested ίn the
Armenian manuscripts of tlle florilegium ofTimothy Ailuros, but
ίη νarious abbreνiated forms it. appears also ίn Syriac νel'sions οΕ
the sallle florilegium, ίn the Fides patrum ofthe Copt Paul ibn l{aga
(preserνed ίn Arabic and Ethiopic only), and ίη the Syriac of
Seνerus' Defence of Philalethes. This material was edited by Η.
Jordan,s who argued t11at the 'Melito' form was secondary to the
'Irenaeus' form, and that lrenaeus was the true autrlor. Ρ.
Nautin,6 howeνel', pointed out featurcs which indicate the
ι See esp. Ι. Ruckcr, ορ. cit. 14-16.
2 e.g. by Otto, Harnack, and Κrίiger ίη studies alrcatly citt'Ll, antl most
rcα:ntΙΥ by R. Cantalamcssa, 'Meliton de Sardes, unt~ cl1Γίstο!οgίe antignostiqn(~
me
ιΙιι ii siccle', RevSR 37 (1963) 1-26, \vho draws oιιt silllilarity to ΡΡ and οthι'Γ
f'ragments.
3 Le Dossier 73; see nott~S to text for details.
4 Τ. S. Roerdam, cited with approval by Otto 456; Bonner 49 ant! H. i(-Ilaγcl
:~2 Ι Concur. See item 17 ίη the list of Melito's works above.
5 Armenische Irenaezιs-frαgrnente mit deutsche Vbersetzllng nach fV. Lucltke (TU 36.
2, Leipzig, 1913) 56-99; conveniently snmmarized ίη Nantin 64-5; see also
H.ocker 55-60 and Richard 321-2. 6 Nautin 64-72.

ΧΧ.ΧΥίίί INTRODUCTION
priority of'Melito'; but he regarded both forms as pseudonymous,
arguing that the fragment was based οη a passage of Hippolytus,
\vith influence from ΡΡ. This also appears to be onesided, how-
eνer, and it is probable that the two forms deriνe independently
from a 10st original form. ι Discoνeries such as the parallel
passages ίη ΡΡ and the New f"""ragments, and more recently of
a prayer ίn Greek attributed to John Chrysostom, \vhich clearly
incorporates a Greek text resembling the 'Irenaeus' form, haνe
led λ1. Richard to attempt a Greek reconstruction ,vith full
apparatus criticus. 2 The same scholar has also discoνered a Greek
florilegium fragment from Athos Vatopedi 236 fo. 30v which
giνes the opening sentence ίη the 'Irenaeus' form. 3 We cannot be
certain that Melito wrote the fragment, and it is possible that its
resemblances to ΡΡ are due to imitation. But the claim that so
much of Christ's career may be νerified from the 01d Testament
('the law and the prophets') is striking, and together "\vith the
parallel passages and similarities to ΡΡ suggests authenticity.
Frαgπιellt 16b. Older editors following Otto's numbering count
as Fr. 16 the extracts from ΡΡ. It is pointless to reproduce these,
and Ι }laνe substituted the little scrap ascribed to 01l the Lord's dαy
discoνered by l'νl. Ricllard. 4 It is νery similar to passages ίη ΡΡ
and Fr. 15. If genuine, it was apparently the source for some lines
of Hes)'chius of Jerusalern, edited by Μ. Aubineau ίη Hornelies
pαscαles (SC 187; Paris, 1972) ί. 5. 17-20 (ρ. 66).
Frαgment 17 is associated with Melito οηΙΥ by tl1e fact that it
fo11o,ys ΡΡ ίη the sarne Bodmer Papyrus Codex, ίn which it figures
as Papyrus Bodmer ΧΙΙ. It is included here because Perler has
argued that it is a liturgical fragrnent deriνing from the Quarto-
de(;irnan liturgy \vhich followed ΡΡ, and perhaps itself composed
by 1\1elito. 5 There is little doubt that Perler is right to see it as
a 1iturgical dialogue associated with initiation, but the rernainder
ofhis case remains speculatiνe. Ifit is not a relic of an independent
cerernony, like that of the 'bridechamber' practised by some
Ι V. Pseftogas, ΤΟ απόσπασμα έκ 'Τ"ου "Περι πΙστεως" 'Τ"ου Με:λίτωνο<;, άνηγνω-
στικη χρισ'Τ"ολογικη όμολογΙα, Kleron01niα ι (ι 969) 247-73. 2 Richard 324-7.
3 Μ. Richard, 'Le florilege du cod. Vatopedi 236 sur le corruptible ct
l'incorruptible', Le Museon 86 (1973) 249-73.
4 Cod. Ochrid. Musee nat. 86 ρ. 145 and published first ίη Symbolαe Osloenses
χ.χ.χνϊίί, ρ. 79 and again ίη Richard 324.
5 Scc Ο. Perler, Είπ Hymnus zur Osterzιigil υοπ Meliton? (Freiburg Schw.,
1960) for full documentation.
INTRODUCTION χχχίχ
gnostics, it is probably baptismal. But it should be recalled that
ΡΡ contains ηο reference to imrninent initiation ceremonies, nor
does it use the bridal imagery (though the latter does appear near
the end of Fr. 15).
NeZiJ Frαgrnellts. We owe to Μ. Van Esbroeck the discoνery and
publication of three fragments from a Georgian homiliary of the
tenth century which may well represent a 10st homily of Melito. I
The substantial New Fr. ΙΙ contains much material ίη common
with the Οπ soul αlld body nexus which is discussed ίη the intro-
duction to Fr. 13 aboνe. Tllere are strong codicological and
stylistic reasons for regarding New Fr. Ι as the beginning of the
same hornily. New Fr. ΠΙ is much more difficult to place with
security, but may well be the end of the same homily.
The homiliary associates this homily \vith 14 September,
which commemorated the Eleνation of the Cross by tlle emperor
Heraclius ϊη A.D. 629 after he had recoνered the cross, and the
city of Jerusalem, from the Persians. One is therefore not sur-
prised to find some references to the cross and to the building of
Jerusalem or of churches, which were associated \vith the same
eνents. If the homily is ίη fact much more ancient, some οΕ these
are probably secondary additions; some certainly seem super-
fluous. The other possibility, that the whole work is ίn fact a late
construction designed for this festiνal, is ruled out by Van
Esbroeck οη the ground that ίη general it is surprisingly lacking
ίn theologoumena of later date. Comparison with the cognate
texts of the Alexander De αllimα nexus makes this clear. Where
expressions of Christological precision occur as ίη ΙΙ. 18, they
manifestly disrupt the sequence of the text. We clearly haνe here
material of importance for Melito studies. Elaboration οΕ detail is
beyond thc scope of the present work, and notes to the text are
generally confined to indicating parallels ίη the l'νlelito corpus
and the De αnimα nexus.
The prcsent editor cannot read Georgian. He is deeply ίη­
debted to Dr. Van Esbroeck for permission to publish a translation
direct from his Latin νersion, and for some corrections to the
publishcd text which are indicated ίη the notes. Ι t has l)een
possible to cite Greek material for substantial parts ofNew F'r. ΙΙ,
the sources for which are also stated ίη the notes.
ι Μ. van Esbroeck, 'Nouveaux fragments de Meliton de Sardes', Anαlectα
Bollαndianα90 (1972) 63-99, οη which all the following observations are based.
χΙ INTRODUCTION
7. Theology
We shal1 consider Melito's theology under four heads: (ί) Doc-
trinal norms, especially Scripture; (ίί) doctrine of man; (ίίί)
doctrines of God and Christ; (ίν) eschatology.
(ί) Doctrinallιorms. Melito has a clearly defined Old Testament
canon and interpretatiνe principles, a New Testament resembling
ours but ίΙΙ defined, and possibly a credal confession or hymn.
It is clear from Fr. 3 that Melito listed the Old Testament books
ίη Palestine and made extensiνe extracts from them. He quotes
~! Ι
directly from Genesis, Exodus, Deuteronomy, Psalms, Isaiah, and
Jeremiah. I He alludes more or less clearly to some other books.
Most notably he appears to use the Wisdom of Solomon,2 WhiCJl
is not ίη his canonical list; but the affinities may be dne to a
common tradition of exposition of the Exodns narrative. His text
usually agrees with the LXX or one or other οΓ its principal
manuscripts, though the mannscripts of ΡΡ haνe themselνes
snffered corrnption under the influence of biblical texts. 3 Early
Christian νariants attested ίη other patristic writings occnr. 4 It is
widely assumed, but not altogether certain, that these affinities
are due to the use of a common collection of testimonia. s Melito's
discnssion ofOJd Testament interpretation is striking. 6 The words
and deeds of the Gospel are antir.ipated by tlle comparisons
(παραβολαί) and models (τύποι) of the Old Testament. 7 These
inclnde prophetic statements and tlle foreshadowings of Christ's
passion ίη the snfferings of patriarchs, prophets, and people. 8
Melito compares these anticipations with the artist's preliminary
sketch or the architect's model, which is necessary to exhibit the
shape of zυhat is to be, but thereafter is displaced by the real artefaC1:. 9
Thus Israel giνes way to the Church, the law to the Gospel, the
earthly Jernsalem to the heaνenly, the paschal lamb to Christ. IO
This passage appears to haνe been known to Tertullian, Origen,
Ι ΡΡ 47, 61-4, 72, 93. 2 See ΡΡ 18-34 and notes.
3See ΡΡ 47 = Genesis 2: 16-17.
4 See notes οη the Deutcronomy text ίη ΡΡ 61 and the Isaiah texts ίη ΡΡ 64
and 72.
5 J.-P. Audet, 'L'hypothese desTestimonia', Revue bibliqueJo (1963) 381-405.
6 See J. Danielou, 'Figure et evenement cl1ez Meliton de Sardes', ϊη Neo-
testarnenticα et patristicα (Supplements to Noνum Testamentum 6; Leiden, 1962)
282-92; Blank 59-65; Perler 29-32.
7 ΡΡ 35. 8 ΡΡ 57-65; New Fr. 11. 2-3.
9 ΡΡ 36-8. 10 ΙΨ 39-45.
INTRODUCTION xli
l
and other writers. Melito stands firm by Old Testament histori-
city, unlike the Alexandrian allegorists sncll as Origen, so that
the Old Testament eνents and personalities exhibit Christ: he was
himself 'ίη Abel murdered, ίη Isaac bound, ίη Jacob lllade an
exile, etc.'.2 He eνen holds that it was the mysterious presenc.e of
Christ ίη the original paschal lamb which turned aside the
destroying ange1. 3 It is emphasized that the one who becomes
incarnate ίη Jesns is the same who thns worked ίη the Old Testa-
ment, both suffering and saνing. 4 Ιη addition, he was the source
of creation and the proνidence behind all the saνing history of the
Old Testament. S Thus eνerything ίη the Old Testament is em-
braced ίη Jesus Christ. 6 At this point theology emerges from
hermeneutic: Christ is the God and Father of all things old and
new, and we reach the 'naiνe modalism' discussed later. Therc is
little doubt that Melito's concern with Old Testament is due to
controνersy with Marcionite and gnostic gronps abont tlle origin
and authority of the ancient Scriptures. He would wish to affirm
their authority and at the same time exculpate himself from any
insinuation of Judaizing. Hence he insists that the models and
parables are abrogated except ίη so far as they embody and
prophesy the dispensation ίη Christ. Associated with the affir-
mation of the Old Testament wonld be the keeping of the Pascha
as an annual festiνal, dear to Quartodecimans bnt pI'obably
widely rejected ίη radical Pauline νein by gnostic and Mal'cionite
Christians. The same is true of the doctrine of creation, \vhich
figures repeatedly ίη ΡΡ 46-105. It is not snrprising to learn that
Melito's technical discussion of the autllority of the old Scriptures
has clear points of contact with the language of the Valentinian
writer Ptolemaeus. 7
Tnrning to the New Testament, it is clear that Melito knew the
Gospels of Matthew and John and th(:~ Reνelation of John, and
there are indications of kno\vledge of Lnke-Acts and some
epistles. 8 There is nothing to support the νiew that he knew a
ι Bonnel' 68-72 cites Tertιιllian, Ad nat. ι. 12; Origen, Homily 011 LelJitiC1Ls
ι ο. ι ; Proclus ίη PG
65. 797; Ps.-Cllrysostom ίn PG 59. 723 and 732-3.
2 ΡΡ 69, cf. 59. 3 ΡΡ 3 1-3.
4 ΡΡ 66-71. 5 ΡΡ 82--6. 6 ΡΡ 5-1 Ι.
7 Β. Lohse, 'Meliton νοη Sardes und der BI·jef des Ptolemans an .Hora': ίn
Der Rlif Jesu und die Antwort der' Gemeinde, Fe.~tschrift J. Jeremiαs (Gottingen,
1970) Ι 7g-88.
8 Bonner 39-41, with fnrt}ler evidence οη Rev. from ΡΡ 105.
χΙίί INTRODUCTION
definite canon such as the Muratorian, much less that he composed
ί t. ι Ιη fact he seems to haνe used the Gospel oJ Peter for episodes like
the trial before Herod. 2There are less clear affinities \vith texts such
as the Acts oJ Peter and the Acts oJ John. 3 1t should be noted that
while Melito plainly knows some New Testament texts, they are
neither quoted nor referred to as Scripture. This is coherent with
his second-century date.
There are indications which conνince some scholars that
Melito knew and used a fixed 'rule of faith', baptismal creed, or
Christological confcssion. 4 But it is doubtful if the eνidence points
to more t}lan a collection of customary phrases or topics ίη which
the faith could be summarized at the speaker's discretion.
(ίί) Doctrine oJ mαn. Melito's anthropology is striking. He is a
dίchοtοωίst: man consists of a body fashioned from earth and a
soul (pS)Iche) giνen by God, fitted beautifully together. 5 l\ιlan was
created to enjoy Paradise, but chose freely to sin, and was cast into
this \vorld 'like a conνict into prison'. This reflects the notion
that l)aradise is a physical location separated from earth by im-
passablc seas or mountains. 6 Once ίη pl"iSOn, man is subject ιο the
tyranny of Sin and his colleague Death, both highly personified
figures. 7 Thus Adam leaνes to his descendants an unpleasant
heritage, but although St. Paul's connection of death \vith sin is
fol1o\ved, there is ηο suggestion that sinfulness is itself communi-
cated 10 Adam's progeny as in later Augustinian teaching.
Me1ito is ίη line with the Antiochene Christian tradition which is
Aristotelian and dichotomist, and his thought is νery like that of
his cοnten1ΡΟΓarΥ, Thcophilus οΓ Antiocll. 8 The similarity of the
anthropology to that ίη Alexander De αnimα and related texts has
often been noted, and attention should be drawn to the interesting
ι Against V. Bartlct, 'λ1eΙίtο thc aιιthor of the Muratorian CanOll', Expositor
7t11 series 3 (ι 9(6) 210-24·
2 Sce notes οη ΡΡ 93-8, and Ο. Perler, 'L'Eyangile de Pierre et Meliton de
Sardes', Revue biblique 61 (1964) 584-90.
3 S. G. Hall, 'Melito's paschal homily and the Acts oj John', JTS N.S. 17
(ι 966) 95-8; R. Cantalamessa, 'Il Christo "Padre" negli sαίttί del Π-ΠΙ sec.',
Rivistα (Ιί sloriα e letterαturα religiosα 3 (ι 967) 1-27·
4 C. Η. Thomas, A1elito von Sαrde.f (Osnabruck, 1893) 109-13; Blank 93-7;
Pcrler 208; V. Pseftogas, loc. cit. See especially ΡΡ 104 and Fr. 15.
5 ΡΡ 47 ancl 55, with notes. 6 ΡΡ 47-8.
7 ΡΡ 47-56.
8See further Α. Grillmeier, ' "Das Erbe der Sohne Adams" ίη der Homilia
de Passione Melitos', Scholαstik 20-4 (1949) 481-502.
INTRODUCTION xliii
ΡhΓasc vvhich refers to man as 'the Spirit's image' or 'the Father's
ίmage'.l The anthropology emphasizes the bodily or psycho-
somatic cllaracter of human existence, and Melito draws from
it the necessity for the bodily existence and passion of the
Lord. 1
(ϊϊί) Doctrine oJ God and Christ. Bonner characterized Melito's
teaching by Harnack's phrase 'naiνe modalism'; i.e. Christ is
equated \vith God with ηο serious consideration of the implica-
tions. Bonner refers especially to the use of the title Fαther ίη
speaking 01' Christ, and the epigram 'God is murdered'.2 Attempts
are ma.de to modify this estimate, by interpreting Fαther as a
Γefercnce to Christ's regenerating action, or emphasizing expres-
sions which imply Christ's distinct personal pre-existence. 3
Othcrs defend Melito from the imputation of formal heresy.4
Nevert}1{~]ess, Melito does attribute to Christ all the acts of God
withotJt ι~χceρtίοn; he rarely uses expressions \vhich clearly imply
a persona] distinction of the Son from the Father; where the term
Lo,f!,oS is used of Christ there is ηο suggestion of the Middle
Platonist ideas which led Justin to think ίη terms of a second GOd~·5
and Mclito addresses his doxologies to Christ ratller than dis-
tinct]y to the Father. 6 If not exactly a modalist, 11elito shares the
Christoccntric monotheism of the Acts oJ John; Christ alone is
God. 7 Οη t11e doctrine of incarnation, similarly, Mclito's ortho-
doxy has bcen exaggerated. This has been largely due to reliance
upon thc autllenticity of Fr. 6, with its clear statement of the two
natures (ούσίαι) and the humansoul ofChrist. This has excessiνely
influencc~d interpretations of ΡΡ.8 The Christology of ΡΡ, broadly
supported by the fl"agments and New Fragments, is ϊn fact fairly
cleal" and coherent. The diνine Lord identifies himself with
Ι ρρ 56.
Ζ Bonncr 27-8; ΡΡ 9 and 96.
3 So C;. Haclt', Ά ρωροs du Christ-Pere dans LΉοmelίe pascale de Meliton
(Ie Sardt~s', Rech8R 50 (1962) 400-8; id. Studiα Pαtristicα 9 (TU 94, Berlin, 1966)
264-5; Η.ο Cantalamessa, RevSR 37 (1963) 4-10.
4 Λ. Grj1JIΠeier, Scholαstik 20-4 (ι 949) 484-5 η. 8; Blank 54.
5 ΡΡ 9,. 47; Fl·. 2. V. Grossi, Antoniαnum 16 (1976) 257-69, disagrees.
6 ΡΡ 10,45,65, 105; l~r. 15; New Fr. ΙI. 23.
7 (Ί. Actα Johannis 77, 82, 103-4, etc.
8 e.g. Bonner 28-9; R. Cantalamessa, RevSR 37 (1963) 22-4; id. Lα cristologiα
di Tertulliano (Paradosis 18; Freiburg Schw., 1962) 108-1 ι; Perler 140. Cf.
also G. Kr<~tschJllar, 'Christliches Passa im 2. Jahrhundert und die Ausbildung
der christJichen Theologie', RechSR 60 (1972) 287-323.
χΙίν INTRODUCTION
suffering mankind, putting οη like a garment the flesh ""ιιίch is thc
subject of man's defeat by sinful passion and death. Ιn thc flesh
he dies, but his dying merely releases the diνine Spirit, Wllich de-
stroys death and raises him to life again, and with him hurnanity
(ό άνθρωπος). ι Ideas of sacrificial or substitutionary death are
presupposed rather than expressed, either ίη a series of rhetorical
contrasts (ΡΡ 100-2; New Fr. Π. 14) or ίη typological intcrpre-
tations such as the paschal lamb (ΡΡ 67-8) or the offcring of
Isaac (Frs. 9-1 Ι). Ιη so far as a ηοιίοη of two naturcs is present
(the term of course is not), they are Spirit and Body, the I~ord and
the Man he became. The one who created was himself enfleshed
ίη a νirgin, and ίη the body he suffered and rose. Therc is some
adνance ίη Christological terminology (e.g. the νerb σαρκ6ω), and
generally an emphasis οη those features which gnostic heresy
denied, such as the υηίΙΥ ofJesus Christ and the corporcal reality
of his passion. 2 It is not surprising that allusions to Valentinian
texts haνe been detected ίη ΡΡ.3 Ιη one particular there is a
striking silencc characteristic of the second century: whcre his
account of Christ's death and the release of the Spirit invite some
treatment of the theme of the dcscent into hell, so well faνoured
\vith ΠΊΥth and theology ίη later centuries, Melito is silent;4 and
the same silence distinguishes New Fr. Π. 15-16 frοΠΊ the later
texts based upon it.
(ίν) Eschαtology. ΡΡ giνes little support, as we haνe said, for t}le
νiew that it was associated with a νigil ofwaiting for the return οΓ
Christ. It has even been said that such expectation is cntirely
absent, or that there is deliberate de-eschatologizing. 5 But that is
misleading. The homily concentrates οη Christ as the exal ted Lord
whose work as paschal Lamb is complete, but his soνereignty
extends to the end, to eternity; he is Omegα as well as Alphα. 6 He
is thus the judgc of all. 7 Melito leaνes room for tΙιe future
ι See esp. ΡΡ 66-72 and nn.
2 See R. Cantalamessa, 'Meliton de Sardes, une christologic antignostique
du IIe sieclc', RevSR 37 (1963) 1-26; S. G. Hal1, 'The Christology ofMelito',
Studiαpαtristicα 13 (TUI16;Bcrlin, 1975) 154-68.
3 Τ. Halton, 'Valentinian echoes ίη Melito Ρετί Pαschα?' JTS N.S. ':!ο (1969)
535-8; G. Kretschmar, RechSR 60 (1972) 312-22.
.. So Α. GriIlmeier, 'Der Gottcssohn im Totenreich', Zeitschrift Ιίίτ ko.tholisclte
Theologie 71 (1949) Ι-53 and 184-203, esp. 8-12.
s Blank 96; G. Racle, Studiα pαtristicα 9 (TU 94, Berlin, 1966) 269-
6 ΡΡ 105.
7 ΡΡ 104.
INTRODUCTION χΙν
οut\VΟΓk.iηg ofthe νictory which has already ίη principle raised up
~an and. cxalted him to heaνen. 1 Christ is Lord of all history,
past, present, and future, rather as depicted ίη the Reνelation οΓ
St. John, and the future promises of ΡΡ 103 probably refer to a
definit.e time of pαrousiα. 2 But rvfelito neνer makes clear how the
salνation won by Christ is actual1y appropriated by the indivi-
dual, οτ how the past νictory is related to the future consumma-
tion. Νο doubt the saαaΠΊents play a part. But ίη his surνiνing
writings Melito is too occupied with the sufferings and glory of
the triUΠ1Ρhaηt LΟΓd to deal with such ΠΊatters.
8. Τlιε text
(ί) Peri Pαschα. The text is based οη the following:
Α 01ester Beatty and Michigan papyrus. Facsimi1e ίn F. Kenyon,
The Cltester Beαtty biblicαl ραΡΥτί 8 (London, 1941). 'franscript ίn C.
Bonner, The hOlllily on the pαssion by λ-[elίtο bisllOP ο/ Sαrdis αnd some
/rαgments of the opocryphαl Ezekiel (Studies and documents 12; London
and Phi1ade1phia, ι 94 ι). Contains §§ 1-104 with gaps due to bl'Oken
edges. f'ourth century.
Β l)apyrus Bodmer ΧΙΙΙ. Transcript ίn Μ. Testuz, Pαpyrus Bodmer
χ/π, Λ1έlίtοn de Sαrdes Homelie SlJr lα Pdque (Geneνa, 1960). Contains
§§ 6-105 ίη good condition. Third or early fourth century.
Ο Oxyrhynchus papyrus 1600. Edited by Β. Ρ. Grenfell and Α. S. Hunt,
The Oxyrhynchus ραΡΥτί χίίί (London, 1919). New transcription ίη
S. G. Hall, JTS N.S. 19 (1968) 504·-8. Contains §§ 57-63, much
mutiIated. Fifth century.
C Coptic version ίη one of two papyri indicated be10w.
Cl Brit. Lib. Or. MS. 9035, pub1ished by W. Ε. Crum and Η. Ι. Bell ίη
Copticα ίίί (Copenhagen, 1922) 47-9. Contains §§ 12-16 ίη good
condition. Probab1y fourth century.
C2 Mississippi Coptic Codex Ι (the Crosby Codex). Ίο be pub1ished by
W. Η. Willis; see his artic1e 'The new collections of papyri at the
University of Mississippi', Proceedings ο/ the Sixth /nternαtionαl Congress
of Pαpyrology, Oslo 1958 (Oslo, 1961) 381-92. Cited ίη his own Latin
by the present editor from photographic copy of original. Contains
§§ 48-105 with some damaged edges. Probab1y sixth century.
G 'fhe Georgian version. Other indicators (GI, G2; Ga, Gt) are giνen
on1ywhen further precision is required. The readings are c1ear and the
version a1most comp1ete, but trans1ation and transmission haνe so cor-
rupted the text that it is often impossib1e to cite re1evant testimony.
1 71, 102.
ΡΡ
R. Vignolo, 'Storia della salνezza nel Peri Pascha di Melitoni di Sardi', Lα
2
scuolα cαttolicα 99 (197 Ι) 3-26.
χΙνί INTRODUCTION χΙνίΪ
INTRODUCTION
GI Text and English translation published by J. Ν. Birdsall, 'Melito of om. omittit, -unt
Sardis Περι του πάσχα ίη a Georgian version', Le Museorι 80 (1967) par. and parallel passages
121-38. Contains §§ 1-45. Perler Reading or note of Ο. Perler, Militon de Sαrdes Sur lα Pt1que
G2 Text and Latin translation published by Μ. Van Esbroeck, 'Le etfrαgments (SC 123, Paris, 1966).
traite sur la Paque de Meliton de Sardes en georgien', Le Museorι 84 ροη. ροηίι, -unt

(1971), 373-94, with further material collated ίη 'Les reuvres de praem. praemittit, -unt
Meliton de Sardes en georgien', ίη Bedi Kαrtlisα 31 (1973) 48-63. Testuz Reading proposed by 1ιΙ. Testuz, Pαp)·rus Bodlner χ/π (see
Contains §§ 46-105. Β above).
Ga Ιη §§ 1-45, Iviron MS. ι ι fos. 98-100, cited from J. Ν. ΒίΓdsaIl trsp. transponit, -unt
(see GI). Tenth century. txt. textus, -um
Ιη §§ 46-105, Iviron MS. ι ι fos. 89-94, cited from ~ι Van Es- Υ. vide
broeck, 'Le traite' (see G2). Vg Vulgata
Gt Ιη §§ 1-45, Tbilisi MS. S-1246, cited from J. Ν. Birdsall (sce GI). vid. videtur, -entur
Seventeenth century. vs. versus, -um
Ιη §§ 46-105, Tbilisi MS. Α-ι 109, cited from Μ. Van EsbΓOcck, vss. versus
'Les reuvres de Meliton' (see GZ). Ninth century. Whittaker Unpublished l'eading proposed by 1ιΙ. Whittaker.
L Latin epitome preserved among spnria of St. Augustine and St. \νϊfstraηd Reading proposed by Α. Wifstrand, 'The 110ωίΙΥ of
Leo. Critical edition by Η. Clladwick inJTS N.S. 1 ι (1960) 76-82. Melito οη the passion', VigChr 2 (1948) 201-23.
Contains §§ 1-5 and (with many omissions) 64-104.
Lv, υ, Lm, Lb Autllorities cited by Chadwick (art. cit. 76-7) a.'! V, L, [] Square brackets indicate words or letters which do not
Μ,Β. appear ίη Greek manuscripts but probably stood ίn them
SI Syriac fragments ίη Brit. Lib. Syr. Add. 12156. Citcd ίη Latin before damage ιο the codices.
from Ι. C. Τ. Otto, Corpus αpologetαrum ίχ (Jena, 1872) 421-3
(Syriac text 499-50 ι), with referencc also to inιproved Latin
<> Diamond brackets indicate words or letters omitted by the
Greek witnesses and restored by conjecture οι' from the
version ίη Ρ. Nautin, Le Dossier dΉίΡΡοlyte et de Λ1έΙίtοn (I>atristica ι; verSlOns.
Paris, 1953) 46-9. Contains parts of §§ 70-104. () Brackets round the number of a section, e.g. (43), indicate
S2 Syriac fragment ίη Brit. Lib. Syr. Add. ι 2 ι 54. Cited ίη Latin from the numbering ίn the editions of Bonner, Testuz, and
J. Β. Pitra, Anαlectα sαcrα ίν (Paris, 1883) 433 (Syriac text 199-200). Perler where this has not been followed ίη the ρreseηt
Contains §§ 94-8. edition.
() Brackets round the symbol of a witness, e.g. (G), indicate
Ιn
the text, apparatus, and notes the following abbreviations that the reading is partially, probably, or inexactly sup-
and signs appear: ported by that witness.
add. addit, -υηΙ () Brackets after the symbol of a witness, e.g. Β( -€Tαι) ,
Bonner Reading of C. Bonner, ΤΜ homily orι the pαssiorι (see Α above). indicate a comment or clarification by the editor. οη the
cf. confer reading of the witness.
Chadwick Readings of L published ίη JTS N.S. ι ι (1960) 76-82, or [[ ]] Double square brackets reproduce the brackets used by the
proposals οη Greek readings communicated personal1y by scribe of Β to delete errors.
Η. Chadwick. Α full stop is used to indicate a whole word ίη the text by
edd. editores one or more or its earlier letters: ίη vs. 8 άtδ. κ. πρόσκ.
Hall Readings pl'oposed by S. G. Hal1 ίη JTS N.S. 19 (1968) indicates άtδιον και πρόσκαιΡον.
476-508. Α hyphen after part of a word indicates that οηlΥ the first
inc. incipit, -ίυηΙ part of the word is being cited, or οηlΥ the first part is
ίην. invertit, -υηΙ relevant.
LXX Septuaginta Α hyphen before the later part of a "vord indicates that
xlviji INTRODUCTION INTRODUCTION xlix
only the later paI"t is being cited, ΟΙ' only the later part is Better critical text ίη Α. Harnack, Marcion (Leipzig, 1924/
releνant. Darmstadt, 1960) 422*-23*, which offers readings proposed
Α dash between two words indicates that all the interνening
by Wilamowitz here adopted ΟΓ noted.
WOI"ds are being cited.
Three dots with space at either end indicate an omission of (νίί) Fragments 9-12. The text fol1o\vs Ι. C. Τ. Otto, CΌrΡUS
indefinite length, whether by a witness or by the editor. apologetarurll ίχ (Jena, 1872) 416-18, ,vith exceptions noted. Α
[ .... ] Dots enclosed ίη brackets indicate an estimated number of select apparatus is based οη Otto 446-53, \vllere the manuscript
letters wanting. tradition is fully desaibed, \vith reference also to J. Β. Pitra,
Dots below letters ίη a citation indicate that the letters are 8picilegium solesrnense ίί (Paris, 1855) ΙΧίίί-ΙΧίν; λ1. J. Rontll,
not wholly lcgible in the manuscript. e.g. ι;tf
Reliquiae sαcrae ί (Oxford 2, 1346) 122-4 and 150-3.
(ίί) J<ragments ι, 3, 4, and 8α. Text from Eusebius, Historia (νίϊί) Fragment 13. Englisll text translated from Ι. C. Τ. Otto,
ecclesiastica ίη the edition of Ε. Sch,vartz, Eusebius Werke ΙΙ. ί, Die Corpus apologetarum ίχ (Jena, 1872) 419 (Latin) and 497 (SΥΓίac),
Kirchen.r;;eschichte (GC8 ΙΧ. ί, Leipzig, 1903). The same text is with reference also to Ι. Rucker, Florilegiunz Edessenum αnonymllm
unaltered ίη the Kleine Ausgabe 2 (Berlin reprint 1952) and ίη (Sitzungsberichte der bayerischen Akademie der Wissenschaften,
G. Bardy (SC 3 ι and 4 ι). Α selection of Scllwartz's apparatus phil.-hist. Abt. 1933) 12-14 (Syriac with GΓeeΙ{ retroνersion);
criticus is included. Ρ. Nautin, Le Dossier dΉίΡΡοlyte et de Militon (Patristica ι; ΡaΓis,
}'Ι"agωcnt Ι = ΗΕ 4. 26. 4- ι ι (GCS ΙΧ. i 384. 1-386. 15; SC 3 ι 209- ι ι) 1953) 61 (improνed Latin νersion).
Fragrnent 3 = ΗΕ 4. 26. 12-14 (GCS ΙΧ. i 386. 16-388.8; SC 31 21 ι) The Greek is reconstructed by :Μ:. Richard, Ee Museon 85 (1972)
}'ragωcηt 4 = ΗΕ 4. 26·3-4 (GCS ΙΧ. ί 382. 8-14; SC 31 209) 312-17·
Fragment 8a = ΗΕ 5. 28. 5 (GCS ΙΧ. i 500. 23-4; SC 41 75)
(ίχ) Frαgment
14. English text based οη sarne sources as Fr. 13
(ίίί)
Fragment 2. Text from Chronicon paschale ί, ed. L. Dindorf aboνe: Otto 419-20 (Latin) and 498 (Syriac), with l'eference to
(Βοnn, 1832) 483; identical text ίη PG 92. 632Α. Rucker 14-15 (Syriac with Greek retroνersion and Nautin 73
(improνed Latin).
(ϊν) Fragment 5. Text from Origen, 8electa ίπ Psalmos ad Psalm. (χ) Frαgnzent 15. At the head of the translation is giνen the
3, PG 12. ι 120Α opening of the 'Irenaeus' text-form. Ιη tlle English, the words
enclosed ίη djamond brackets < ) are translated from Nautin 67
(ν) Fragments 6 and 7. Text from Anastasius Sinaiticus, Hodegus.
(Latin text based οη oriental sources).
The wording of PG 89 is preserνed, but the punctuation altered.
Under the heading 'Melito' is giνen, with SOllle νaΓiations, an
Fragment 6 = Hodegus 13, PG 89. 228D-9B English νersion based οη Nautin 65-6. Fronl νerse 4 on\vards, it
Fragment 7 = Hodegus 12, PG 89. 197 Α giνes material common to both the 'ΛιfeΙίtο' and 'Irenaeus' text-
fot'ms, with the following exceptions:
(νί) Fragment 8b. Eclectic text based οη published editions and
[] Words ίη square brackets stand only ίη the 'Melito' text-[orm and
collations, with apparatus criticus.
are probably not original.
V Cod. Vatic. 2022 fo. 238; text pI"inted ίη J. Β. Pitra, Anαlecta sαcra ίί <> Words ίη diamond brackets are absent ίη the 'l\ιIelito' text-form.
(Paris, 1884) 3-5. At certain points referred ιο ίη footnotes the two forms diνerge,
Α Ambros. 1.9. Sup. (page numbered 125); collation inJ. L. Mercati, and Ι haνe followed one or the other.
'Symbolae melitonianae', Theologische QuartalschriJt 26 (ι 894)
The Gl'eek oflines <1)-<9) and 18 is a fragrnent from a ίIori­
597-600.
legium described by Μ. Richard, 'Le florilege du cod. Vatopedi
Perler 228-32 has an eclectic text based οη Pitra and Mercati. 236 sur le corruptible et l'incorruptible', Le Museon 86 (ι 973)
 INTRODUCTION
249-73, ,vhere it appears οη ρ. 265. From verse 19 onwards it is
based οη Μ. Richard's reconstruction ίη Le Museon 85 (1972)
31 7-3 1. He uses chiefly a Greek prayer from Paris gl'. 1115 fos.
206r -7 v , \vhich is clearly based οη the same material as the
TEXTS AND TRANSLATIONS
Melito fragment.
(Χί) Frαgment 16b. 'fext reproduced from Μ. Ric11ard, Le
Museon 85 (1972) 324 = Syrnbolαe Osloellses fasc. XXXVIII, ρ. 79.
(Χίί) Frαgment 17. 'fext reproduced from Ο. Perler, Ein Hymnus
zur Ostervigil VOll Meliton? (Pαpyrus Bodmer ΧΙ!) (Paradosis 15;
Freiburg Schw., 1960) 9 (photograp11 and transcript).
(χίίί) New Frαgnzellts 1-111. One rnanuscript exists, ίn Georgian,
'fbilisi Α-144 fos. 208 V -I2 V • Georgian text with parallel Latin ίη
Μ. Van Esbroeck, Allαlectα Bollαlldiαllα 90 (1972) 72-89. The
English text is translated from Van Esbroeck's Latin, with his
kind permission. Ιη the notes, the following sigla appear:
L Latin version ίn Anαlectα Bollαndiαnα 90 (1972) 72-89.
νΕ Corrections to L communicated priνately by Van Esbroeck to t11e
present editor.
[] Square brackets indicate words or letters unreadable ίn the
Georgian.
<> Diamond brackets indicate words added to the text by the present
editol'.
Tl1e Greek par'allels are derived partly fIOln reconstructions of
Μ. Richard ίη Le Mu.'ieon 85 (1972) 311-17, and partly from
Ps.-Epiphanius, De resurrectiolle, edited by Ρ. Nautin ίη Le Dossier
dΉίΡΡοlyte et de MHitoll (Patristica 1; Paris, 1953) 151-9. 'fhe
Greek and English (=Georgian) do not al\vays agree. Parallels
with other texts ar'e repeatedly indicated ίη footnotes.
 ΜΕΛΙΤΩΝΟΣ ΠΕΡΙ ΠΑΣΧΑ MELITO ΟΝ PASCHAl

Ή μεν γραψ;ι της έβραϊκης 'Εξόδου αν'γνωσται The scripture from the Hebrew Exodus llas been read
, , ., -
και τα ρηματα του μυστηριου
'δ
ιασεσα
'Φ
ηται, and the words of the mystcry haνe been plainly stated,2
- το,
πως προ'β ατον θ'
υεται how the sheep is sacrificed
Kα~ πως ό λαος σώζεται and how the people is saνed
<Kα~ πως ό Φαραω δια του μυστηρ{ου μαστ{ζεται). 5
and how Pharaoh is scourged through the mystery. 5
2 το{νυν ξύνετε, (!J αγαπητο{,
2 U nderstand, therefore, beloνed,
όπως έσT~ν καινον Kα~ παλαιόν,
how it is new and old,
dtδιον Kα~ πρόσκαιΡον,
eternal and temporary,
Φθαρτον Kα~ άΦθαρτον,
θνητον Kα~ αθάνατον το του πάσχα μυστήριον· ιο perishable and imperishable,
3 παλαιον μεν κατα τον νόμον, mortal and immortal, this mystery of the Pascha: 10
καινον δε [κατα τον] λόγον· 3 old as regards the law,
πρόσκαιΡον κατα τον [τύπον], but new as regards the word;
dtδιον δια την χάριν· temporary as regards tlle model,3
Φθαρτ[ον δια την] του προβάτου σΦαγήν, 15 eternal because of the grace;
άΦθαρτον [δια την] του κυρ{ου ζωήν· perishable because of the slaughter of t11e sheep, 15
'δ'
θνητον \ ['
ια την -] τα Φ'ην,
εις γην
imperis11able because of the life of the Lord;
αθάνατον δ[ ια τ}ι)ν έκ [νεκρων] ανάστασιν.
mortal because of the bUl'ial ίn earth,
4 παλαιος [μεν ό νόμος,]
immortal because of the rising from the dead.
[καινος δε ό] λόγος· 20
4 Old is the law,
πρόσκαιΡο[ς ό τύπος,]
[dtδιος δε Τι χάρις·]
but new the word; 20
[Φ]θα[ρτον το πρόβατον,] temporary the model,
[άΦθαρτος ό κύριος·] bu t eternal the grace;
Titulum μελειτων ίη capite Α: μελίτωνος πεp~ πάσχα ad calcem BCz: The perishable the sheep,
word of Meletius the bishop αbout the e.fficαcy of the Pαssover (lit. fulfilment) G imperishable the Lord;
ι inc. AGIL 5 vs. supplevi ex et quomodo Phαrαo per mysterium verberatus
est LG: om. Α 7 σπως GL(quemαdmodum): ουτως Α 8 αΙδ. Κ. πρόσκ. Ι Pascha has ηο English equivalent. 1t is the Greek form of the Aramaic
AG: ίην. L 12 κατ[α A(vidit Bonner, nunc deperditum): becαuse ofG: pαsf:ιiί. 1t can denotethe Passover fcs~;"val, the Passover meal, the Passover lamb,
secundum L 13 κaτα τον [τύπον] Α: becαuse of the type G : per exemplαr L : or the Christian feast (Holy Week and Easter) which continues and replaces
διατΟντ.ΡerΙer 15 [δια]:ΡrΟΡterLG 16 [δια]:ΡrοΡterLG 17 [εΙς Passover.
γην] Hall: ίtι the eαrth G: om. L 19-21 restitui (Perler et Testuz secutus) 2 G. Zuntz's theory (HTlzR 36 (1943) 299-315) tl1at tllis line refers to a
ex AL: om. G 22-9 ίη Α paene deperdita e GL restituta 22 δε translation or preliminary exposition is to be rejected (S. G. Hall ίη Kyriαkon.
Testuz: sed L: om. Perler 23 φ]θα[ρτον-30 αλ]λ' deest Α 24 άφθαρ- Festschl"ift J. Quαsten (Mίinster Westf., 1970) 236-48).
το:; Perler cum GL: δε add. Testuz 3 τύπος, 'type', is rendered model as consistently as p03sible.
 4 ΜΕΛΙΤΩΝΟΣ ΠΕΡΙ ΠΑΣΧΑ MELITO ΟΝ PASCHA 5
[ ι
μη συν'ψι
βιat'
εις ως αμνος,
'] 25 not broken as a lamb, 25
[ανασταθεις δε ώς θε6ς.] bu t resurrected as God.
' t Ι
[ ει και γαρ ως προ
Ι 'β ατον ,εις σ Φ αγην
ι ηχ
"θη, b] For although αs α sheep he wαs led to slαughter,
[α'λλ' ,
τ προ'β ατον·
ουκ ην ]
yet he was not a sheep;
[ει' Ι t
και ως αμνος
, \ "Φ
α ωνος,
C]
although αs α lαmb speechless,
[αλ]λ' ούδε αμνος ην. 30
ό μεν γαρ τύπος [έγένετο,] yet neither was he a lamb. 30
[ή δε] αλ~θεια ηύρ{σκετο. For the model indeed existed,
5 αντι γαρ του [αμνου υίο]ς έγένετο but then the reality appeared. 4
καιι,
ανηι του
,... προβ'
ατου αν [θρωπ ος, " ]
5 For instead of the lamb there was a 80η,
[έ]ν δε τψ ανθρώπφ Χριστος ας κεχώρηκεν [τα] πάντα. 35 Ι
and instead of the sheep a Man,
6 ή γουν του προβάτου σΦαγη
και ή του αίματος πομπη
and ίη the Man Christ who has comprised all things. 35
και ή του ν6μου γραψη είς Χριστον 'Ιησουν κεχώρηκεν, 6 Hence the slaying of the sheep
δ ι '"
ον
ι
τα παντα
, dεν
' , .τφ
.. πρεσ
β' , "
υτερφ νομψ εγενετο, and the distribution of the blood
μαλλον δε έν Τψ νέφ λ6γφ. 40 ~ and the scripture from the law have reached as far as Christ,
7 και γαρ ό ν6μος λ6γος έγένετο, on whose αccount were αιΖ things ίη the ancient law,
και ό παλαιος καιν6ς,
or rather, ίη the recent word. 40
συνεςελθων έκ Σιων και ' Iεpoυσαλ~μ, e
και ή ένToλ~ χάρις,
7 For indeed the law has become word,
και ό τύπος αλ~θεια, 45 and the old new
και ό αμνος υί6ς, (hαving gone out together from Zion αnd Jerusαlem) ,
Ι προ'β ατον αν θρωπος,
και\ το " and the commandment grace,
και ό άνθρωπος θε6ς.
and the model reality, 45
8 ώς γαρ υίος τεχθε{ς,
and the lamb a 80η,
και ώς αμνος αχθε{ς, 50 Ι
καιι ως
t προ'β ατον σΦ'
αγεις,
and the sheep a Man,
and the Man God.
25 μη συντριβεις Testuz: not eαten G: non comminutus Lvl (cf.Ioh. 19: 36 Vg.):
nαm comminutus Lmb unde σΦαγεις Perler 26 δε Testuz : sed LG: Offi. Perler 8 For as a 80η born,
27 εΙ και γαρ scripsi: αlthough G: etenim Llmb: licet enim L v: και γαρ Perler: 50
γαρ post ώς Testuz 29 εΙ και Hall: αlthough G: et Llmb: licet L v: και
and as a lamb led,
Testuz 31 ό μεν AG: ίΙΙα ( •• . fiebαnt) L: τα μεν Testuz 32 ή] δε and as a sheep slain,
Bonner: but the G: hαec ( •.. reperiuntur) L: τα δε Testuz 33 υίό]ς Α
(Bonner, Hall)G: dominus L(test deust Lb) unde θεός Testuz 36-442 a Cf. John 19: 36; Exod. 12: 10 (LXX), 46. b Isa. 53: 7. c Isa.
silet L 36 προβά]του inc. Β 37 ή του αίματος πομπη scripsi: ή του d Heb. 2: 10. Isa. 2: 3; cf. Mic. 4: 2.
53: 7· e
[ •.• ]ου πομπη Α([ά]ιπου νidit Bonner) : τυπος του πασχα πομπη Β: the shedding
of the blood G 38 χ]ν ΊV Α: Χν Β: our Lord Jesus Christ G 39 έγένετο Α: ---
εγειν- Β(έγίν-) 41 ό AG: Offi. Β έγένετο Α: γέγονεν Β: wαs mαnifested αs 4 This sentence reappears ίη Ps.-Hippolytus, In sαnctum pαschα 2. 2 (ed. Ρ.

G 42 και AGt: ωπ. BGa 44 και ΑΒ: Offi. G 45 και AG: Offi. Β Nautin ρ. 119. 17), and Ephraiffi, Hymnsfor thefeαst ofthe Epiphαny ίίί. 17 (ed.
46 ό BG: Offi. Α 48 ό AG: Offi. Β 50 άχθείς Α: ευΡεθις Β: νs. Offi. G Α. E.Johnston, Nicene αndpost-Nicenefαthers 13, ρ. 270).
 6 ΜΕΛΙΤΩΝΟΣ ΠΕΡΙ ΠΑΣΧΑ MELITO ΟΝ PASCHA 7
\.
και ως αν
>Ι θ
ρωπος τα
Φ
εις,
, and as a man buried,
" ,
ανεσrη εκ νεκρων ως
~. θ εος Φ'\
υσει
θ εος ων και αν \ '"
>Ι θρωπος. \
he rose from the dead as God, being by nature God andMan.
9 ος έστιν 7<1 πάντα' 9 F or he is all things:
καθ' δ κρίνει νόμος, 55
inasmuch as he judges, Law;
καθ' δ διδάσκει λόγος, 55
καθ' δ σώζει χάρις, inasmuch as he teaches, W ord ;
l<αθ' δ YEVVq. πατηρ, inasmuch as he saves, Grace;
καθ' δ γενναται υίός, inasmuch as he begets, Father;
κα θ ' ο<\,
πασχει προ
'β ατον, 60 inasmuch as he is begotten, Son;
καθ' δ θάπτεται άνθρωπος,
inasmuch as he suffers, Sheep; 60
καθ' δ άνίσταται θεός.
inasmuch as he is buried, Man;
10 οδτός έστιν 'Ιησους ό Χριστός,
Ψ ~ δόξα είς τους αίωνας των αίώνων. άμ~ν. inasmuch as he is raised, God.
1Ο This is J esus the Christ,
11 τουτό έστιν το του πάσχα μυσT~pιoν 65
to whom be glory for ever and ever. Amen.
καθως έν τψ νόμιΡ γέγραπται,
ώς μικρψ πρόσθεν άνέγνωσται'
11 This is the mystery of the Pascha 65
διηγ~σoμαι δε 7<1 p~μαTα της γραφης,
πως ό θεος έντέταλται Μωυσει έν ΑίγVΠΤιΡ, just as it is written ίn the law,
t ,
οποτε
β'λ
ου εται τον μεν
Φ
αραω
δ~\ \
ησαι υπο μαστιγα,
\ • \ , 70 as it has just now been read.
τον δε 'Iσpα~λ λυσαι άπο μάστιγος δια χειΡος Μωυσέως. But Ι will relate the words of the scripture,
12 'τδ ,
.ι, ου γαρ,
, Φ ,
ησιν,
λ'
ημψτι
./. >Ι
f ασπι λ
ον
'\ ,,'
αμνον και αμωμον,
g
how God has given command to Moses ίn Egypt,
, \ "
και προς εσπεραν σ
Φ 'ξ
α εις
,\
αυτον
\..... . . , Τ 'λ h
μετα των υιων .ισραη ,
when he intends to bind Pharaoh under a scourge 70
και νvκτωρ εδεσθε αύτο μετα σπουδfjς·j
, ~, './. '~k
οστουν ου συντριψεις αυτου.
and to free Israel from a scourge by Moses' hand.
75
13 r,
ουτως, Φ'
ησιν, ποιησεις. 1 , 12 'Look,' he says, 'you shall tαke a lamb, spotless and unblemished,
έν μιq. νυκτι εδεσθε aVTO m κατα πατριας και δ~μoυς, n αnd towαrds evening you shαll slαy it with the sons of Isrαel,
r ι
περιεl:,ωσμενοι " οσΦ'
τας υας υμων .....
, •
"βδ ,.... ο , ..... and ίn the night you shαll eαt it with hαste,
και αι ρα οι εν ταις χερσιν υμων.
and you shall breαk no bone of it.'
53 ανθρωπος AG: ανθς θς Β 54 ας AG: α Β 55 κρίνει ν6μος 75
AG: κρινομενος Β 58 γενν~ BG: γενναται Α 63 εστιν AG: 13 'Thus', he says, 'you shall do:
εν Β ό Α: om. Β 64 4> BGa: AGt ov
των αΙώνων AG: om. Β
65 TOVT6 εστιν το AG: τουτουτο εστι Β 69 ό Α: om. Β εντέταλται Α: in one night you shαll eαt it by fαmilies and tribes,
εντέλλεται Β εν Α: εν Tfj Β 70 όπότε βουλετε Β (-ται) : οπωταν βουλψαι Α
belted αt your loins
71 \ απο A(G) : ύπο ~ ,Μωυσέως inc. CI 72 ί?o~ γάρ AC: \ειδ~υ Β: o~. ?
και om. Β 73 εσπεραν Α: εσπερας Β 74 αυτο AB(sc. το πασχα): αυτον αnd with your staves in your hαnds.
Bonner 75 όστουν: praem. και Β cum Exod. 12: 10,46: txt. ACG συντρί-
ψεις AG: -ετε Βα cum Exod. 12: 10,46 77 και BC: κατα Α: andfαmily f Exod. 12: 3. g Cf. ι Pet. ι: 19; Exod. 12: 5. h Exod. 12: 6.
by family G 78 ύμων: <και τα ύποδήματα εν τοίς ποσιν ύμων) fortasse Exod. 12: Ι Ι. k Exod. 12: 10 (LXX), 46. 1 Cf. Exod. 12: ι ι, 28.
addendum cum CG(Exod. 12: 11): txt. ΑΒ m Cf. Exod. 12: 8, 12. n Cf. Exod. 12: 3. ο Cf. Exod. 12: Ι Ι.
 ΜΕΛΙΤΩΝΟΣ ΠΕΡΙ ΠΑΣΧΑ MELITO ΟΝ PASCHA 9
8
εσrιν γαρ τουτο 7Τάσχα κυρ{ου,Ρ 80 For this is the Paschα of the Lord, 80
μνημόσυνον αlώνιονq τοις υίοις 'Ισραήλ. an eternal reminder for the sons of Israel.
'
14 λ αβοντες δ"ε ~ 7Τροβ'
το του ατου αιμα
l' 14 But take the blood of the sheep
χρ{σατε τα 7Τρόθυρα των οίκιων ύμων, and smear the front doors of your houses,
τιθέντες έ7ΤΙ τους σταθμους της είσόδου putting on the posts of the entrance
το σημειον του αίματοςr είς δυσω7Τ{αν του αγγέλου.
S
85 the sign of the blood to win the angel's respect. 85
ίδου γάρ, 7Τατάσσω AiYV7TTOv t For look! Ι am striking Egypt,
και έν μιfj, νυκτι ατεκνωθήσεται α7ΤΟ κτήνους έως ανθΡώ7Του.
U
and in one night she will be made childless, both beast and man.'
15 ,
τοτε 7ΙΗ ~ σ Φ α~ας
ιγ.ιωυσης 't. το' 7Τρο'β ατον
15 Then Moses, when he had slain the sheep,
[καη νvκτωρ διατελέσας το μυστήριον μετα των υίων 'Ισραηλ
ν
and at night performed the mystery with the sons of Israel,
'Φ'
εσ ,~,
ραγισεν τας ~ θ'
των οικιων υρας 90 marked the doors of the houses 90
είς Φρουραν του λαου και είς δυσω7Τ{αν του αγγέλου. to protect the people and to win the angel's respect. 5

16 But while the sheep is being slain

16 (Ο7Τότε δε το 7Τρόβατον σΦά'εται and the Pascha is being eaten
, ,
και το
,
7Τασχα
β β
ι
,
ρωσκεται
and the mystery is being performed
και το μυστήριον τελειται
and the people is making merry
,
και ο(λ'
αος ευ'Φραινεται , 95
95
and Israel is being marked,
και,('Τ 'λ σΦραγι':,εται,
ο .ισραη ''Ι
then came the angel to strike Egypt,
"Φ'
τοτε ("
α ικετο ο αγγε λ ος 7Τατασσειν ' Α"ιγυ7Ττον, W
the uninitiated ίn the mystery,
την αμvητον του μυστηρ{ου,
the non-participating ίn the Pascha,
την αμΟιΡον του 7Τάσχα,
the unmarked with the blood, 100
, 'Φ'
την ασ .,
~ αιματος,
ραγιστον του 100
, α'Φ' ~,
the unguarded by the Spirit,
την ρουρητον του πνΕυματος,
the hostile,
την έχθράν,
the faithless;
την α7Τιστον·
Χ
(1 7) ίn one night he struck and made her childless,
(17) έν μιfj, νυκτι 7Τατάξας ήτέκνωσεν.
17 For when the angel had gone round Israel, 105
17 7Τεριελθων γαρ τον' Ισραηλ ό αγγελος 105
, ., and had seen him marked with the blood of the sheep,
και"δ' 'Φραγισμενον Τψ
ι ων εσ ~ του~ 7Τροβ'
ατου αιμαrι,
he went against Egypt,
ήλθεν έ7Τ' Αϊγυ7Ττον,
and tamed stiff-necked Pharaoh with grief,
και τον σκληροτράχηλον Φαραω δια 7ΤέJJθους έδάμασεν,
ρ Cf. Exod. 12: 11, 27. q Josh. 4: 7; cf. Exod. 14: 17. r Cf.
80 τουτο AC(G) : Offi. Β 81 αιωνειον post 'Ισραήλ ροπ. Β: txt. Α
83 τ[ων-87 άτεκνω]θήσ. deest Α 85 το σημιον του αίματος Β: Offi. C: αnd Exod. 12: 7, 13, 22. S Cf. Exod. 12: 23. t Cf. Exod. 12: 23,27.
u Cf. Exod. 12: 12. V Cf. Exod. 12: 28. w Cf. Exod. 12: 29.
you shαll mαrk (them) G 86 γάρ Β: Offi. C :for, he sαys G πατάσσω Β:
χ Cf. Exod. 12: 29.
Ι will smite CG CUffi Exod. 12: 12 89 [Kα~] (A)CG: Offi. Β 92 όπότε
δε BC: οποδ[ ... Α 95 post 96 ροπ. C: txt. ABG 96 σφραγΕζεται Α:
εσqψάγισται Β 97 άφΕκετο AG: αφικετε Β(-ται) ό BCG: Offi. Α 5 Melito regards the Pascha as an initiatory rite with apotropaic effect, and

99 αμΟιΡον Bonner: αμυρον ΑΒ: post ά[ - desinit CI 105 τον ισλ AG: insinuates into 14-16 the language ofChristian baptisffi and unction, especially
αυτον Β ι 06 και ειδων Α: κερεαις Β: αnd lze found every door G 107 επ' σφραγ'ζειν, χρ'ειν, πνευμα, άμύψος. Justin draws a close parallel between the

Α: εΙς Β
paschal blood and the saving faith of Christians ίη Diαlogue 40. ι and 111. 3.
 ΜΕΛΙΤΩΝΟΣ ΠΕΡΙ ΠΑΣΧΑ MELITO ΟΝ PASCHA Ι Ι
10
, ~, ", λ'
ενουσας αυτον ου στο 'ην
Φ
αιαν
, clothing him not with a grey garment
013D~ π'πλον περιεσχισμ'νον, 110 nor a torn robe, ΙΙΟ

αλλ' όλ'ην Αίγυπτον περιεσχισμ'ν'ην but with all Egypt torn,

πενθουσαν έπι το ις πρωτοτόκοις a13TfjS'. grieνing for her firstborn.
18 όλ'η γαρ Αίγυπτος γεν'ηθεισα έν πόνοις και πλ'ηγαις, 18 For all Egypt was ίη pains and disasters,
έν δάκρυσιν και κοπετο ις,
ίη tears and sounds of mourning,
'Φ'ικετο προς
α "Φ'
τον αραω ο tfλ'η ' πεν θ 'ηΡ'ης 115
and came to Pharaoh all grief-stricken
013 μόνον Τψ σχήματι αλλα και Tfj ΙPvxfj, 115

περιεσχισμ'V7J 013 μόνον τας στολας TfjS' περιβολης not only ίη appearance but also ίη soul,
α'λλ'α και" τους μασ θους
\ Τ'ης
~ τρυΦ~
'ης. with not only the garments she wore all torn,
19 ην δ~ καινον θ'αμα [δειν, but also her delicate breasts.
ενθα κοπτομ'νους ενθα κωκvονταS', 120 19 And it was a strange sight to see,
και μ'σον Φαραω πενθήρ'η people beating themselνes 11ere, and wailing there, 120
έπι σάκκψ και σπόδψ καθ-ήμενον,
and ίη between grief-stricken Pharaoh
περιβεβλ'ημ'νον το ψ'ηλαΦ'ητον σκότοςΥ ώς ίμάτιον πενθικόν,
seated οη sack-cloth and ashes,
περιεζωσμ'νον όλ['ην] Αίγυπτον ώς κιθωνα π'νθους.
clothed with the dαrkness thαt could be grαsped as a mourning
20 ην γαρ περικειμ'V7J Αίγυπτος τον Φαραω 125
•
ως περι β ο λ' ~
'η κωκυτου.
wearing all Egypt like a tunic of mourning. [cloak,
τοιουτος ύΦάνθ'η κιθων Τψ τυραννικψ σώματι· 20 For Egypt was surrounding Pharaoh 125

τοιαVΤ'ην έν'δυσεν σToλ~ν τον σκλ'ηρον Φαραω like a robe of wailing.

ό TfjS' δικαιοσvν'ηS' άγγελος· Such was the tunic woνen for the tyrant's body;
π'νθος πικρον και σκότος ψ'ηλαΦ'ητόν,Υ 130
και'" "επι
ατεκνιαν KaLV7JV , των - "
πρωτοτοκων -
αυΤ'ης.
with such a garment did the angel of justice
clothe harsh Pharaoh:
21 ην γαρ ταχινος και ακόρεστος ό των πρωτοτόκων θάνατος,
bitter grief and dαrkness thαt could be grαsped
(21) ην [δ~] καινον τρόπαιον Ιδειν 130

έπι των πιπτόντων νεκρων έν μιfj. poTrfj.z and strange bereaνement of her firstborn.
, , ,
και εγενετο του
~ θ'
ανατου τρο
Φ'
'η 135 21 For swift and insatiable was the death of the firstborn,
ή των κειμ'νων τροπή. (21) and there was a strange trophy to be seen
ι 09 ου Α: om. BG Φεαν Β( Φαιαν) : Φαιαινην Α ΙΙ ο ουδε Α: ου BG for those falling dead ίη one moment,
ΙΙΙ άλλ'-περιεσχ. A(G): om. Β 113 και Α: και έν Β 113-56 G
multum confusa et νίχ utilis ι ι 5 τον Α: om. Β ΙΙ 6 σχήματι Β: and the defeat of the prostrate 135
σώματι A:flesh (ρl.) G 119 ην AG: νϋ Β(νυν) 120 κοπτομένους Β: became the food of death. 6
και add. AG ι 2 Ι μέσον Α: έν μέσψ Β 123 περιβ. Β: και περιβ. Α
124 δλ[ην] A(Bonner) : om. Β ώς Α: ω 13 125 ην-7Τερικ. Β: rι· [ ... ]
μενην Α τον Β: τω Α 128 τοιαύτην-τον Testuz: ... ] εν στολην τ[ Υ Exod. 10: 21. Ζ Cf. Wisd. 18: 12.
A(deest usque ad 132 άκόρεστ]ος): τοιαυτη εν εθηκεν τον Β: bitter mourning was
spread out over him like α garment G ι 3 ι καινην scripsi: και ην Β Ι 33 ην
[δε καιν]ον A(Bonner, Hall)G: ην και τον Β 134 πιπτοντω BG: προτων 6 The crude Greek word-play (τρόπαιον, p07Tfj, τροΦή, τροπή) cannot be
[ ... ] Α 135 έγένετο Τι Α: εγεινετο Β( έγ{ν-) ι 36 κειμένων Β: reproduced ίn English, but is easily paralleled ίn Greek rhetorical prose; cf. Α.
κριμενων Α
Wifstrand, VigChr 2 (ι 948) 208.
 ΜΕΛΙΤΩΝΟΣ ΠΕΡΙ ΠΑΣΧΑ MELITO ΟΝ PASCHA 13
12

22 καΙV'Yjν 'δ'ε
Φ"'"
οραν εαν ακουσητε θ αυμασετε·
συμ ' 22 When you hear, you will marvel at a strange disaster.
τάδε ydp περιέσχεν τοvς ΑΙγυπτlους, For these enclosed the Egyptians:
VVg ILaKpda long night
140
και σκ6τος ψηλαΦ'ητόνb and dαrkness thαt could be grαsped 140
και θάνατος ψηλαφων and death grasping7
και άγγελος εκθλlβων
C

and αngel crushing

και Cf,δης καταπlνων τοVς πρωτοτ6κους αύτων.
, '" " and Hades swallowing their firstborn.
23 το'δ"
ε καινοτερον και , Φοβ'
ερωτερον ακουσαι εχ ετε ·

,
εν τφ .1, λ αψ"τφ
'" ψη ,J..~ '" ,
σιωτει οt , .1, λ α'Φητος θ'
αψη "β ετο,
ανατος εκρυ 145 23 But the strangest and most dreadful thing you have still to hear.
και, το" μεν ,
σκοτος '.1, λα'Φ ων
εψη οιt '"
δ υστυχεις Α'ιγυπΤιΟΙ,, Ιη the darkness that could be grasped lurked death that could
οt δ'ε θ'
ανατος 't '"
ε~εpαυνων '.1, λ α'Φ'
εψη α τους ,
πρωτοτοκους '"
των not be grasped, 145
το-υ αγγέλου κελεUοντος. [ΑΙγυπτlων and the wretched Egyptians were grasping at the darkness,
24 " 'i' '.1, λ 'Φ
ε ι τις ουν εψη α α το σκοτος
, , while death was seeking out and grasping the firstborn of the
ύπό του θανάτου εξήγετο. 150 at the angel's bidding. [Egyptians
καί Τις πρωτ6τοκος χειΡΙ σκοτεινόν σωμα εναγκαλισάμενος
24 If therefore one was grasping at the darkness,
'" .1,
ττι "" εκδ ειματω θ""
ψυχτι εις οικτρον και ,
Φ οβ ερον ,
ανεβ'
οησεν·
he was led to execution by death. 150
Tlva κρατει ~ δεξιά μου;
, ,
τινα τρεμει η ψυχη μου;
t .1, ' And one firstborn, as he clasped dark body ίη his hand,
τίς μοι σκοτεινός ΠεΡικέχυται όλφ τψ σώμαΤι; 155 terrified ίη soullet out a piteous and dreadful cry:
" 'βοη'θησον-
ει μεν πατηρ, 'Whom does my hand hold?
εΙ δε μήτηρ, συμπάθησον· Whom does my soul dread?
εΙ δε αδελΦ6ς, προσλάλησον· Who is this dark one enveloping my whole body? 155
εΙ δε Φίλος, συστάθηΤι·
If it is father, help;
εΙ δε εχθρ6ς, απαλλάγηθι, όΤι πρωτ6τοκος εγώ. 160
if mother, comfort;
25 πρό δε του σιωπησαι τόν πρωτ6τοκον
~ ILaKpd σιωπη κατέσχεν αύτόν προσειπουσα· if brother, speak;
Πρωτ6τοκος εμός εί· if friend, support;
εγώ σοι πέπρωμαι ~ του θανάτου σιωπή. if enemy, go away, for Ι am a firstborn.' 160
25 But before the firstborn grew silent,
137 θαυμασεταιΑ(-ετε):-ητεΒ 144 καινότερονΑ:κεν-Β 145 άψηλάΦ-
Α: ψηλαΦ- BG(gripping) forsitan recte 146 έψηλάΦων post δυστυχείς ροη. the long silence of death caught him and addressed him:
Β: txt. Α 150 ύ7ΤΟ Β: ύ7Τερ Α θανάτου Α: άγγέλου Β 151 Kal Ύou are my firstborn;
A(G) : εί Β 7Τρωτότοκος A(G) : -τοτόκου σωμα Β 152 Tfj Β: Tfj δε Α
έκδειματωθεις Bonner: εκδιμαθεις Α: εκαιματωθεις Β Ι 53 μου BG: om. Α Ι am your destiny, the silence of death.'
155 σκοτινος Α: σκότος BG 7Τερικέχυται AG: 7Τερικειτε Β(-ται) 157 συμ­ Cf. Exod. 21.
a Cf. Wisd. 17: 2. b 10: c Ps. 35 (34 LXX): 5.
edd. : συν- ΑΒ 159 συστάθητι Hall: συν[.] ανθησον Α: ευσταθησον Β :
drαw neαr to me G: συγκάθισον Bonner 160 ά7Ταλλάγηθι edd.: -ητι ΑΒ
161-281 G valde confusa et νίχ utilis 161 σειω7Τησε Β(σιω7Τησαι) : σειω- 7 Τ. Halton notes the similarity to Homer's account of the blind Cyclops

7Τησασ Α 162 Τι Α: om. Β προσεΙ7Τουσα Α: -εΙ7Τώ Β 163 [[ει]]εμος ει feeling for his prisoners (χερσι ψηλαΦάων), a passage favoured by orators (Kyriα­
B(sic): Er μ.[εν εΊμ.Ρ?' A(Hall) : ειμει [νό]μος A(Bonner) kon, Festschrift J. Quαsten (Mίinster Westf., 1970) 251 f.).
 ΜΕΛΙΤΩΝΟΣ ΠΕΡΙ ΠΑΣΧΑ MELITO ΟΝ PASCHA 15
14
26 Ετερος δέ ης 'Πρωτότοκος νοήσας T~ν των 'Πρωτοτόκων άλωσιν 165 26 But another firstborn, perceiving the seizure of the firstborn, 165

έαυτον α'Παρνειτο ίνα μ~ θάνυ 'Πικρως· denied his identity so tllat he mightnot die bitter1y:
Οϋκ εΙμι 'Πρωτότοκος, Ί am not a firstborn,
τριτψ γεγέννημαι καρ'Πψ. Ι was begotten at third conception.'
οι δ'ε ψευσ
.1. θ'"'
ηναι 'δ'
μη '"' ,
υναμενος του 'Πρωτοτοκου 'Προση'Πτετο,, But he who could not be deceived fastened οη the firstborn;
'Πpη~ς δ~ Ε'Πι'Πτεν σιγων. 170
head10ng he fell, and was si1ent. 170
ύ'Πο δ~ μlαν pO~vd ό 'Πρωτότοκος καρ'Πος των AlyvTΓTlwv α'Πώλετο'
At one moment the firstborn offspring of the Egyptians perished;
ό 'Πρωτόσ'Πορος,
the first begotten,
ό 'Πρωτότοκος,
ό 'Ποθητός,
(l, the first born,
οι 'Περιψυκτος
,,ι, η'δ α Φ'
ισ θη χαμαι· ' 175 the 10nged for,
OVX ό των ανθρώ'Πων μόνον, the fond1ed one was dashed to the ground; 175
αλλα και των αλόγων ζώων. not the firstborn of men οη1Υ,
27 μύκημα δ~ έν τοις 'Πεδlοις της γης ~KoύεTO but a1so of dumb beasts.
α'Ποδυρομένων κτηνων έ'Πι των ΤΡοΦlμων aVTWV'
180 27 Lowing was heard in the p1ains of the 1and
και γαρ δάμαλις ύ'Πόμοσχος
from beasts bemoaning their nurs1ings;
και ί'Ππος ύ'Πό'Πωλος
και τα λοι'Πα κτήνη λοχευόμενα και σ'Παργωντα for cow with sucking ca1f 180

'Πικρον και έλεεινον α'Πωδύροντο έ'Πι των 'Πρωτοτόκων καρ'Πων. and mare wi th sucking foal
28 oΙμωγ~ δέ ης και κο'Πετος έ'Πι Tfj των ανθρώ'Πων α'Πwλεlq, έγένετο, and the other beasts bearing young and distended with mi1k
185
έ'Πι Tfj των 'Πρωτοτόκων νεκρων. were bitter1y and piteous1y bemoaning their firstborn offspring.
Ο ' , ,r
<Ιλη γαρ ETΓWI;:,EaEV Α"ιγυ'Πτος "'""
ε'Πι των ατα'Φ ων σωματων.
'e
28 There was a how1ing and noise of grief at the 10ss of the men,
29 .ην δ~ θεάσασθαι Φοβερον θέαμα at the 10ss of the firstborn dead. 185
των AlyvTΓTlwv μητέρας λυσικόμους,
For all Egypt stank with the unburied bodies.
'Πατέρας λvσlΦΡονας,
190 29 It was a terrib1e spectac1e to watch,
δεινον ανακωκύοντας Tfj alYVTΓTLaKfj Φωνfj'
Δυστυχεις ~TεKνώμεθα ύ'Πο μlαν po~ν α'Πο του 'Πρωτοτόκου Egyptian mothers with hair undone,
καρ'Που . fathers with minds undone,
.ησαν δ~ έ'Πι μασθων κο'Πτόμενοι, dreadfully wai1ing in the Egyptian 1anguage: 190
χερσιν τύ'Πτοντες κροτήματα έ'Πι της των νεκρων όρχήσεως. 'ΕΥ evi1 fate we are in one moment bereft of our firstborn
And they were beating οη their breasts, [offspring.'
165 νοήσας AG: l7οιήσας Β 169 του l7ρωτοτόκου l7ροσηl7τε'τον Β( -ετο
Testuz): τους -ους l7ροσ[ ..• Α 171 αl7ώλετο Β: ι;tl7ολλv[ ... Α(αl7ώλ-
striking blows with their hands for the dancing of the dead. 8
λυτο?), tunc deest usque ad 177 KΤΗVων 175 l7εΡlψυκτος Whittaker: d Cf. Wisd. 18: 12. e Cf. Wisd. 18: 12.
-ψηκτος Β ήδαΦlσθη: εδ- Β Ι 77 αλόγων ζώων Β: ... ]κτψων Α
179 τροΦlμων Β: τροΦων Α 184 οίμωγΤι Ηέ τις] A(Hall): ομοια'η δε τις Β
8 Apparently the dying of the firstborn is seen as a grotesque ballet, for
έγένετο Α: εγειν- Β(έγΙν-) 185 τυ Β: om. Α 186 σωμάτων Β:
νεκρω,ν A,(G) .x~9 l7ατέρας BG: και 17. Α 192 μασθων Β: -των Α which the breast-beating constitutes the orchestral accompaniment (or perhaps
193 ορχησεως ΑΒ: αιΡεσεως Testuz applause).
 16 ΜΕΛΙΤΩΝΟΣ ΠΕΡΙ ΠΑΣΧΑ MELITO ΟΝ PASCHA 17

30 r p'
.ι. σιαυτη συμ Φ σρα
Ι περιεσχεν
, Α"ιγυπτσν, 30 Such was the calamity that encompassed Egypt,
"Φ νω
α δΙ"
ε ητεκνωσεν , ,
αυτην. 195 and suddenly made her childless. 195

l'
ην
δ ει , Τ.l.apaTJ'λ ,
Φρσυρσυμενσς υπσ της
~ τσυ .,
~ προ.β' Φ ~
ατσυ σ αγης, But 1srael was guarded by the slaughter of the sheep,
,
και γε συνε
Φ 'Υ ., ~ θ' f
ωη~εTσ υπσ τσυ χυ εντσς αιματσς,
., and was eνen illuminated together by the shed blood,9
ι,..
και τειχσς ηυρισκετσ τσυ
• ι ~λ ασυ
~. ~ β'
σ τσυ προ. ατσυ
θ'
ανατσς. and the death of the sheep became a wall for the people.
31 ώ μυστηρtσυ καινσυ και άνεκδιηγήτσυ· 31 Ο strange and inexpressible mystery!
η τσυ•
~ προ.β'
ατσυ σ Φ" ~
αγη ηυρισκετσ τσυ , 'τ 'λ
.ισραη σωτηρια, ' 200 The slaughter of the sheep was found to be 1srael's salνation, 200
,.
~ β'
και σ τσυ προ. ατσυ
θ' Υ' ~λ
ανατσς ~ωη τσυ
~,
ασυ εγενετσ,
, and the death of the sheep became the people's life,
και το αΣμα έδυσώπησεν τον αγγελσν. and the blood won the angel's respect.
32 λ'γε μσι, JJ αγγελε, Tt έδυσωπήθης; 32 Tell me, angel, what did you respect?
την τσυ πρσβάτσυ σΦαγ~ν 7] την τσυ Kvptσv ζωήν; The slaughter of the sheep or the life of the Lord?
, ~ β'
τσν τσυ προ. ατσυ
θ' ~
ανατσν η τσν τσυ κυρισυ τυπσν;
'" , , 205 The death of the sheep or the model of the Lord? 205
,
το. τσυ προ.
~ β' 1"" ~
ατσυ αιμα η το. τσυ κυρισυ πνευμα;
, ~ The blood of the sheep or the Spirit of the Lord?
33 δηλσς ε 1 δυσωπηθεις 33 1t is clear that your respect was won
'δΙ ~, , ~ β'
ι ων το. τσυ κυρισυ μυστηρισν εν Τψ προ. ατψ γινσμενσν,
" , when you saw the mystery of the Lord occurring in the sheep,
την τσυ κυρίσυ ζω~ν έν Tfj τσυ πρσβάτσυ σΦαγfj, the life of the Lord in the slaughter of the lamb,
, ~
τσν τσυ κυριου τυπσν εν Τψ τσυ προ.
, , , ~ ~ β'
ατσυ
θ '
ανατφ, 210 the model of the Lord in the dea th of the sheep; 210

δια τσυτσ συκ έπάταςας τον 'Iσpα~λ that is why you did not strike 1srael,
άλλα μόνην Α ίγυπτσν ήτ'κνωσας. but made only Egypt childless.

34 Τ: τσυτσ το καινον μυστήριον, 34 What is this strange mystery,

Αίγυπτσν μέν παταχθηναι είς άπώλειαν, that Egypt was struck for destruction,
'δ"Τ
τσν 'λΦλ
ε .ισραη υ αχ θ~'
ηναι εις σωτηριαν; , 215 while 1srael was protected for salνation? 215
άκσύσατε την δύναμιν τσυ μυστηρίσυ. Hear what is the force of the mystery.
35 ουδ'ν έσην, άγαπητσί, το λεγόμενσν και γινόμενσν 35 What is said and done is nothing, beloνed,
'
δ ιχα παραβ σ λ~'
ης και πρσκεντηματσς. , without a comparison and preliminary sketch.
ι
παντα .,
σσα '"
εαν γινηται και'λ'
εγηται παραβσ λ~
ης τυγχ ανει , ;
Whateνer is said and done finds its comparison-
, ,
το. μεν
'
λ εγσμενσν παραβ σλ~
ης, 220
what is said, a comparison, 220
το δέ γινόμενσν πρσΤυπώσεως·
what is done, a prefiguration-
ίνα ώς αν το γινόμενσν δια της πρστυπώσεως δεtκνυται,
in order that, just as what is done is demonstrated through the
.,
συτως και το. " λ αλσυμενσν
' δ'
ια ~ παραβσ λ~
της ης Φ ωτια θ~ n· prefiguration,
199 ώ Bonner: Ο A(Bonner, iam nοn videtur) : του Β καινου Kα~ Α: om.
so also what is spoken may be elucidated through the comparison.
Β: inexpressible new G 20 ι έγ'νετο Α: εγειν- Β( έγίν-) 207 δηλος εΙ
δυσωπηθε2ς Β: δηλωση Ο εδυσοπηθης A(num quid inter δηλωση et ο defractum
sit nοn liquet) : but it αppeαrs to thee thαt thou wαst propitiαted G 208 Τψ Β: r Cf. Exod. 10: 23; Wisd. 17: 5.
τωτου Α 217-18 txt. Β: inter λεγόμε[νον et προκεντήμα]το[ς breνiorem tex-
tum habuisse vid. Α, tunc deest usque ad 222 δ]είκνυται 219 γίνηται Testuz:
γεινετε Β: γίν. Kα~ om. G fortasse recte λεγητε Β(-ται) 223 λαλούμενον 9 The guarding and illumination reflect the terminology of Christian baptism

Α: λεγόμενον Β ΦωησθΥ Β: εΦοησθη AG(v. Birdsall ρ. 137 ad loc.) and unction. Cf. §§ 14-16.
 18 ΜΕΛΙΤΩΝΟΣ ΠΕΡΙ ΠΑΣΧΑ MELITO ΟΝ PASCHA 19
36 τουτο δη ylVETat έπt ΠPOKαTασKευfjς· 36 This is just what happens ίn the case of a preliminary structure: IO
" ,) , 225
εργον ουκ ανισταται,
it does not arise as a finished work, 225
δια δε το μέλλον δια της τυπικης είκόνος όρασθαι·
but because ofwhat is going to be visible through its image acting
δια τουτο του μέλλοντος ylVETat προκέντημα
:η έκ κηρου :η έκ πηλου :η έκ ξύλου, as a model.
ίνα το μέλλον dvlaTaaeat For this reason a preliminary sketch is made of the future thing
',1. λ'
υψη οτερον , μεγε'8ει
εν 230
out of wax or of clay or of wood,
Kat ίσχυρότερον έν δυνάμει
ίn order that what will soon arise
Kat καλον έν σx~μαη
Kat πλούσιον έν ήj κα7ασκευΏ ),11
taller in height, 230
δια μικρου Kat φθαρτου προκεντημα70ς όραθΏ. and stronger in power,
37 όπόταν δε άναστΏ προς ό ό τύπος, 235
and beautiful ίn form,
,
το ποτε του μεl\
,.. "λ \"
οντος την εικονα
φ'
ερον,
and rich ίn its construction,
τουτ' ώς αχρηστον γινόμενον λύεται,
παραχωρησαν Τψ φύσει άληθει την περt αύτου είκόνα. may be seen through a small and perishable sketch.
ylVETat δε τό ποτε τlμιον αημον 37 But when that of which it is the model arises, 235
240
του "'φ'
υσει 'φ ανερω θ'εντος.
τιμιου
that which once bore the image of the future thing
38 έκάστψ γαρ ϊδιος καιρός·
is itself destroyed as growing useless
ϊδιος χρόνος του τύπου,
ϊδιος χρόνος της ύλης, having yielded to what is truly real the image ofit;
ϊδιος χρόνος της dληθεlας. and what once was precious becomes worthless
Λ \

ποιεις τον τυπον·

,
245
when what is truly precious has been revealed. 240
τουτον ποθεις
., ,.. '" " ,.. \ " βλ'
38 For to each belongs a proper season:
οη του μεl\l\οντος εν αυτψ την εικονα επεις.

ΠΡοκομlζεις την ύλην Τψ τύπψ· a proper time for the model,

a proper time for the material,
224 δη Β: δε Α 227 τουτο Α: om. Β γ{νεται Testuz: γεινεσθαι ΑΒ
a proper time for the reality.
προκέντημα Α: -τος Β 229 άν{στασθαι B(G) : έγεΕρεσθαι Α 230 ύψηλότερον Υou make the model; 245
Α: η supra lineam add. B(n?) 232 καλον Β: KaλλOν Α (-ιον) 233 κατασκευη
Β: κατασκευηη Α( -fj n?) 234 μικρου Bonner: μακρου ΑΒ: small G προκεν- you want that
τήματος Α: κεντήματος Β 235 αναστεη Α(-αιη) :K~~ασTη B(sic) προς ω because you see in it the image of the future thing.
Α(προς δ): om. Β 236 τό ποτε Α: ΤοΤΕ B(sic) την ϊκονα Φερων Β:
Φέρον Α 237 τουτ' ώς Α: τουτο ουτως Β γεινομενον Α: om. Β λυετε You produce the material before the model;
ΑΒ(-εται): they destroy it G 240 Φανερωθ[[θ]]εντος B(sic): Φανεροντος Α
241 έκάστψ Α: εKασT~υ B(sic) 241-5 restitui: έκ. γαρ rδιος καιρός, του 10 The analogy ίη §§ 36-8 may have influenced Clement of Alexandria, Fr.
τύπου tδιος χρόνος, της ύλΗS tδιοs χρόνος, της άληθε{ας ποιει(ς> τον τύπον Α 33 (SHihlin ίίί. 218) and Origen, Ιπ Lev. Hom. χ. ι (PG 12. 525-6). Α similar
(Bonner; post άληθεΕας add. (ϊδιος XpdVos> Wifstrand): έκ. γαρ ϊδιος χρόνος το idea ίη another connection appears ίη Tertullian, Ad nationes 1. 12 (CChr. SL
τύπον Β 242-56 om. G 247 έν Β: τψ Α 248 προκομιζις Β : ί. 31). The sketch may be that for a painter, or an architect's model, but most
προκοπτει Α likely a sculptor's preliminary sketch for a statue.
 20 ΜΕΛΙΤΩΝΟΣ ΠΕΡΙ ΠΑΣΧΑ MELITO ΟΝ PASCHA 21
ταύτην ποθεις you want that
δια τό μέλλον έν aVTfj ανΕστασθαι. 250 because of what is going to arise in it. 250
απαρτΕζεις τό έργον' Υou complete the work;
τουτο μόνον ποθεις, you want that alone,
τουτο μόνον Φιλεις,
you Iove that alone,
, ,~,
εν αυΤ<.ρ μονψ τον τυπον και""λ "
την υ ην και"'λ
την α η'θ ειαν '
βλ επων.
because ίn it alone you see the pattern and the material and the
39 (Ως γουν έν τοις Φθαρτοις παραδεΕγμασιν, 255 reality.
"
ουτως δ'
η "
και εν το ις α .. 'Φθ'
αρτοις'
t, """ ι
255
ως εν τοις επιγειοις, 39 As then with the perishable examples,
ούτω δη και έν τοις έπουρανΕοις. so also with the imperishable things;
και γαρ ή του κυρΕου σωτηρΕα και αλ~θεια έν τψ λαψ προετυπώθη,
as with the earthly things,
και τα του εύαγγελΕου δόγματα ύπό του νόμου προεκηρύχθη. 260
έγένετο σον ό λαός τύπος προκεντηματος
so also with the heavenly.
40
,(,
και ο νομος γρα
Φ'
η παρα
β λ~
ο ης' For the very salvation and reality of the Lord were prefigul'ed ίn
τό δ~ εύαγγέλιον δι~γημα νόμου και πλ~pωμα, the people,
ή δ~ έκκλησΕα αποδοχειον της αληθεΕας. and the decrees of the gospel were proclaimed ϊn advance by the 260
41 ην οΟν ό τύπος τΕμιος πρό της αληθείας 265
law.
και ην ή παραβολη θαυμαστη πρό της έρμηνεΕας·
40 The people then was a model by way of preliminary sketch,
τουτ' έστιν ό λαός ην τίμιος πρό του την έκκλησΕαν ανασταθηναι,
,(,
και ο νομος
θ "~ \,
αυμαστος προ του το εvαγγεl\ιον
Φ '\ θ~
ωτισ ηναι.
and the law was the writing of a parable;
42 όπότε δ~ ή έκκλησία ανέστη the gospel is the recounting and fulfilment of the law,
και τό ευαγγέλιον προέστη, 270 and the church is the repository of the reality. 265
ό τύπος έκενώθη παραδοvς Tfj αληθείq, την δύναμιν, 41 The model then was precious before the reality,
και ό νόμος έπληρώθη παραδοδς τψ ευαγγελίψ την δύναμιν. and the parable was marνellous before the interpretation;
'"
43 ον , (,
~
τροπον ο τυπος κενουται ~
τψ Φ' 'λη θ....'
υσει α "
ει την εικονα παρα δ ους, '
t11at is, the people was precious before the church arose,
και ή παραβολη πληρουται ύπό της έρμηνείας Φωησθεισα,
•, δ \ ,(, 'λ'θ ~, λ' Φ θ'
and the law was marνellous before the gospel was elucidated .
ουτως η και ο νομος επ ηρω η του ευαγγε ιου ωησ εντος, 275
42 But when the church arose 270
και ό λαός έκενώθη της έκκλησΕας ανασταθείσης·
and the gospel took precedence,
249 ταύτψ Wifstrand: τουτον Α: τουτο Β 250 aVTfj Wifstrand: αυτω ΑΒ
252 TOVTO Α: -ον Β 252 'Πoθει~-253 μ6νον om. Α 253 TOVTO Testuz: the model "vas made void, conceding its power to the reality,
-ον Β 254 μ6νψ Α: om. Β και-ύλψ om. Α 255 γουν Α: οόν Β and the law was fulfilled, conceding its power to the gospel.
256 δη Β: om. Α 258 ούτω Β: OV Α 261 Tύ'Πo~ 'ΠPOKέTημαTO~ Β:
'Προκέντημα Tη~ έKKλησ{α~ AG 264 ά'Πο[δο]χειον Α: α'Ποδοχον Β 266 ην 43 Ιn the same way as the model is made void, conceding the image
Α: om. Β 267 TOVT' Α: TOVTO Β άνα]σταθηναι Α: άναστηναι Β to the truly real,
271 έ[κενώθη-273 τρ6'Πον] deest Α 273 ό Tύ'Πo~ κενοΏται Bonner: ό τ.
καινοvτq,f Α: καινουται ό τ. Β 274 Τι 'Παραβολη 'ΠληροΏται scripsi: 'Παρα- and the parable is fulfilled, being elucidated by the interpretation,
β[ ολαι 'Πλη]ρουνται Α(?) : Τι 'Παραβολη καινουται Β( Τι 'Π. κεν- Testuz) : this parable is just so also the law was fulfilled when the gospel was elucidated, 275
fulfilled G Φωησθισα Β: Φωτ[ισ]θ[ .•• Α(-εισαι?) 276 άνασTαθε{9'[η~
Α: ανασθιση~ Β
and the people was made void when the church arose;
 22 ΜΕΛΙΤΩΝΟΣ ΠΕΡΙ ΠΑΣΧΑ MELITO ΟΝ PASCHA 23
,~, 'λ'θ
και ο Τυπος ε υ η του κυριου ψανερω
'" ,,ι.. θ'
εντος, and the model was abolished when the Lord was revealed,
Kα~ σ~μεpoν γέγονεν τά ποτε τ{μια άΤιμα and today, things once precious have become worthless,
'" ,1.., ,,ι.. θ'
since the really precious things have been revealed.
των ψυσει τιμιων ψανερω εντων.
44 Once, the slaying of the sheep was precious, 280
44 "'Η' ,~'" η του προβ' ,1..,
ν γαρ ΠΌτε Τιμιος ατου σψαγη, 280 but it is worthless now because of the life of the Lord;
νυν δ~ άΤιμος δια την του κυρ{ου ζω~ν' the dea th of the sheep was precious,
, '"
τιμιος ο~ του προβ'
ατου θ'
ανατος,
but it is worthless now because of the salvation of the Lord;
νυν δ~ άΤιμος δια την του κυρ{ου σωτηρ{αν'
the blood of the sheep was precious,
but it is worthless now because of the Spirit of the Lord; 285
, ''''
Τιμιον το του προβ' 1-
ατου αιμα,
a speechless lamb was precious,
νυν δ~ αΤιμον δια τ6 του κυρ{ου πνευμα' 285 but it is worthless now because of the spotless Son;
, "'1"
Τιμιος αψωνος αμνος,
" the temple below was precious,
νυν δ~ άΤιμος δια τ6ν άμωμον υί6ν' but it is worthless now because of the Christ above. 1I
, ~, , 45 The Jerusalem beΙσ\v was precious, 290
Τιμιος ο κατω ναος,
but it is worthless now because of the Jerusalem above;
νυν δ~ άΤιμος δια τ6ν άνω Χριστ6ν. the narrow inheritance was precious,
45 ην τ{μιος ή κάτω 'Iεpoυσαλ~μ, 290 but it is wortl1less now because of the widespread bounty.
νυν δ~ άΤιμος δια την άνω Ίερουσαλ~μ·g For it is not in one place nor in a little plot
ην τ{μιος ή στενη κληρονομ{α, that the glory of God is established, 295
νυν δ~ άΤιμος δια την πλατειαν χάριν.
but οη all the ends of the inhabited earth
, , ,,Ι.., ~" 'δ' 'β Λ ,
his bounty overfl.ows,
ου γαρ εψ ενι τοπφ ου ε εν ραχει σχοινισμαΤι
and there the almighty God has made his dvvelling
ή του θεου δ6ξα καθ{δρυται, 295 through Christ J esus;
αλλ' επ~ πάντα τα πέρατα της οΙκουμένης to whom be glory for ever. Amen. 300
εκκέχυται ή χάρις αύτου, 46 Υou have now heard the account of the model and wha t corresponds
Kα~ Ενταυθα KαTεσK~νωKεν ό παντοκράτωρ θε6ς listen also to the constitution of the mystery. [to it;
δια Χριστου Ίησου·
What is the Pascha ?Ι2
It gets its name from its characteristic:
ιJJ ή δ6ξα εΙς τΟ'vς αιωνας. άμ~ν. 300 from sujJer (pathezn) comes sujJering (Ράscheίn).Ι3~ 305
46 Τ6 μ~ν Ο'ον δι~γημα του η$που Kα~ τfjς άνταποδ6σεως ακηκ6ατε' Learn therefore who is the suffering one,
and who shares the suffering of the suffering one,
ακούσατε Kα~ την κατασκευην του μυστηρ{ου'
,,
Τι εσΤιν το πασχα;
" g Gal. 4: 26.

, " '" ββ' ,., , λ

ΙΙ References to the temple and J erusalem allude to the celebration of the
απο γαρ του συμ ε ηκοτος το ονομα κεκ ηται'
paschal sacrifice, restricted ίη t11e Deuteronomic code to Jerusalem. They gain
αΠ6 του παθειν τ6 πάσχειν. 305 particular point from the cessation of sacrifice when the temple was destroyed.
μάθετε οον τ{ς ό πάσχων, Here the temple is taken as a model ofthe risen Christ, whose body it rcpresents
ίη John 2: 19-21; cf. also Eph. 2: 14-22.
Kα~ τ{ς ό Τψ πάσχονΤι συμπαθων, 12 Melito's question corresponds to the one to which t11e Jewish Passover
280 τ'μιος post προβάτου ροη. Α: txt. Β 286 άΦωνος ΑΒ: <ό) ά. Bonner Haggadah gives the answer : 'What do you mean by this service ?' (Exod. 12 : 26).
(G) αμν6ς Α: άμωμος Β: blameless lamb G 290 ην Α: om. Β 292 ην 13 Text and interpretation are uncertain. The false etymology of thc Aramaic
Β: om. Α στενη Β: κενη Α: little G 294 ού γαρ εφ' A(G) : ου εν Β σχοιν '­ pascha as if it came from the root of the Greek Ράscheίn is ,,'idespread ίη early
σματι Β: σθηματι Α: place G 298 κατεσκήνωκεν Α : -σεν Β 299 χυ ίίί Α: Christianity. See C. Mohrmann, Etudes sur le latin des chrltiens ί (Rome, 1961)
ίίί χου Β : Jesus Christ his Son Ga : Jesus Christ Son of God Gt post αμήν desinit GI 205-22 (= Ephemerides liturgicae 66 (1952) 37-52); Α. Botte, 'Pascha', LΌrίent
302 ακούσατε Α: om. Β 303 inc. G2 304 το Α: om. Β 305 txt. Β: ~yrien 8 (ι 963) 2 ι 3-26. The translation of πάσχειν as 'to keep the pascha'
εκ γαρ του παθε[ ..••.•. ]χειν Α: α passione passio G 306 μάθετε AG: μάθε Β (Testuz, Perler) should be avoided.
 24 ΜΕΛΙΤΩΝΟΣ ΠΕΡΙ ΠΑΣΧΑ MELITO ΟΝ PASCHA 25
(47) και δια τί πάρεσην ό κύριος έπι της γης (47) and why the Lord is present οη the earth
ινα
tI τον
" 'Φ'
πασχοντα αμ ιασαμενος to clothe himselfwith the suffering one
( , ,
αρπασTl εις τα υψη
"'.1. λ ~ ~
α των ουρανων.
h , 310 and carry him οίτ to the heights of heaνen. 310

47 (ο θεος έν dpxfj ποιήσας τον ουρανον και την yfjv j 47 When God in the beginning had mαde the heαven αnd the eαrth
και πάντα τα έν αυτοις δια του λόγου,
and all the things ίη them by his word,14
άνεπλάσατο άπο της γης τον ανθρωπον
he ]αshioned from the eαrth mαn,
και Ιδίαν πναην μετέδωκεν.k
and gaνe him a share of his own breαth.
τουτον δε έθετο εΙς τον παράδεισον κατα άνατολας 315 This man he set in the pαrαdise eαstwαrd 315
έν "Εδεμ, έκει τρυφαν, l
in Eden, there to liνe ίη bliss,
τάδε αυτ<ρ νομοθετήσας δια της έντολης·
laying down this law for him by his command:
'Λ' παντος
.Ι-J.ΠO 't ~υ'λ ου β'
ρωσει Φ αγετε, , 'Ο] every tree in the pαrαdise by αΙΙ meαns eαt,
άπο δε του ξύλου του γινώσκειν άγαθον και πονηρον
but of the tree of knowing good and evil
ου Φάγεσθε' 320 you shαll not eαtj 320
Vδ' αν ήμέρq. ΦάγTl αnd on the dαy you eαt
θανάτψ άΠΟθανfj.ffi
" ' 'ων
' ' 'αγα θου~, you shαll certαinly die.'
48 ο(δ'
ε αν θρωπος Φ'
υσει δ εκτικος και ~
πονηρου,

( , β ω~λος ~ ( 'θ ' 48 But the man, being naturally receptiνe of good and eνil,
ωσει γης εκαΤεΡω εν σπερματων,
as a clod of earth is of seed from either side,
ε'δ ε~αTO τον εχ θ'
't "
ρον και , λ'ιχνον 'βουλον, n
συμ 325
~ ~ υ'λου παρ ε''β''
accepted the hostile and greedy adνiser, 325
και, προσαψαμενος
.1. ' του η την εντο λ'
t ην
and by touching the tree he broke the comn1and
και παρήκουσεν του θεου. Ο

't βλ 'θ ~, ~ , , and disobeyed God.

ε~ ε η η γουν εις τουτον τον κοσμον
So he was cast out into this world
ώς εΙς δεσμωτήριον καταδίκων.Ρ
as into a conνicts' prison. 15
49 Τούτου δε πολυχόου και πολυχρονίου γενομένου, 330
330
49 This man haνing become νery pro1ific and νery long-liνed,
δια της του ξύλου γεύσεως <διαλυθέντος>
when through the tasting of the tree he was dissolνed
και εΙς γην χωρήσαντος,
and sank ίη to the earth,
308 inc. C 2 1egi posse, valde mutilus της γης Β : την γην Α 309 άμΦιa-
σάμενος BG: [ψασαμενος Αυασ-) 311 έν-316 τρυΦ] αν deest Α 31 Ι έν-326 Cf.2 Cor. 12: 2.
h j Gen. ι: ι. k Gen. 2: 7. 1 Gen. 2: 8, 15.
κα~ deest C2 314 ειδειαν πνοή Β: spiritum viventem G: εί'δει άναπνοην Testuz m Gen. 2: 17. η Cf. Gen. 3: 1-6. ο Cf. Gen. 3: ι ι, 17. ρ Cf.
3 ι 6 τρυΦαν Β: ... ] αν Α : αd servitium suum et αd delectαtionem G : έτρύΦησαν Testuz Gen. 3: ι 7-24·
318 ξύλουΒG: τουέντψπαραδισω add.A(Gen.2 : 16) Φάγ]ετεΑG: ΦάγυΒ(Geη.
2: 16) 319 γεινωσκει[ν A(Bonner, at Y.fH'ζ09'{<[ nunc praebetur; cf. Gen. 2:
17) : γεινωσκοντος Β: αdscientiαm G άγαθον Α: καλον B(Gen. 2: 17) 32 ι Φάγυ 14 ΒΥ his word is best takcn with what precedes, contrasting creation by mere
Bonner: Φευγη Α: Φαγεσθαι Β( -εσθε, cf. -ητε vel -ησθε Gen. 2: 17): edetis G fiat with the privileged creation of man, as ίη Theophilus, Ad Autolycum 2. 18
322 άποθανfj Α: αποθανισθε Β( -εισθε, Gen. 2: 17) G 324 γης έκατέρωθεν Β: των (Grant 56-7). One might find here the personal divine Logos, associated with
έκατέρων Α 325 τον Α: om. Β έχθρον Bonner G: εχρον Α: αιχρον Β 326 legi what precedes (Perler) or with what follows (Testuz); but the text does not
potest C2 usque ad finem, hic illic mutilus 328 γουν Α: ovv Β 329 κατα- require it.
δ{κων Bonner : -κουν Α : -κος Β : -κοι vel-KWV C ut vid. 330 πολυχ60υ Bonner : 15 The idea of earth as a prison corresponds to the Egyptian bondage of
-χροος A(Bonner, sed -χρονς video): -χοος Β: ίιι mαgnαm tribulαtionem G(πολυπ6- Jewish Passover tradition (Deut. 26: 5--6). Bonner ad loc. suggests Platonic
νου?) : π. κα~ om. Cutvid. 71'ολυΧΡονουΑ(C): -KpavovBforsitan recte 331 δια­ influence, but Melito is more probably interpreting Rom. 5: 12--6: 14 (Α.
λυθέντος restitui ex ~q&]ωλ ε&ολ C: om.AB 332 Ka~ante331 δια trsp.Bonner Grillmeier, Scholαstik 20-4 (1949) 489-94) οη the consequences of Adam's sin.
 26 ΜΕΛΙΤΩΝΟΣ ΠΕΡΙ ΠΑΣΧΑ MELITO ΟΝ PASCHA 27
κατε λειψ η
',ι...θ
κ
t'
υπ
, ~
αυτου
λ ,....,
ηρονομια τοις τεκνοις
,~
αυτου· an inheritance was left by him to his children;
κατ'λιπεν γαρ τοις τ'κνοις κληρονομίαν for he left his childΓeη as inheritance
ουχ άγνείαν άλλα πορνείαν, 335
not chastity but promiscuity, 335
ουκ α , 'Φθ αρσιαν
' α'λλ'α Φθοραν,
'
ου Tιμ~ν άλλα άτιμίαν,
not imperishability but decay,
ουκ έλευθερίαν άλλα δουλείαν, not honour but dishonour,
'β ασι λ ειαν
ου Ι 'λλ'
α α Τυραννι'δ α, not freedom but slavery,
ου ζω~ν άλλα θάνατον, 340
not royalty but tyranny,
ου σωτηρίαν άλλα άπώλειαν.
50 καινη
\ δ'
ε και
Φ β \ ~ 'θ' ,t ~ ~ ,Ι "λ,\
ο φα η των αν ρωπων επι της γης εγινετο απω εια.
not life but death, 340
τα'δ'
Ε γαρ συν ε'β αινεν αυτοις· , .. not salvation but destruction.
άνηρπάζοντο ύπσ της τυραννικης άμαρτίας, 50 The destruction of men upon earth became strange and terrible.
και ifYOVTO είς τοvς χώρους των έπιθυμιων 345
F or these things befell them:
έν οίς περιηντλουντο ύπσ των άκορ'στων -ήδονων,
ύπσ μοιχείας, they were seized by tyrannical sin,
t \ ,
υπο πορνειας, and were led to the lands of the lusts, 345
ύπσ άσελγείας, where they were swamped by insatiable pleasures,
υπο
t \ '
Φ Ιλαργυριας, 350
byadultery,
t
υπο\ Φ'
ονων,
t \ t ,
υπο αιματων,
by promiscuity,
ύπσ τυραννίδος πονηρας, by wantonness,
ύπσ τυραννίδος παραν6μου. byavarice, 350
51 " " \ t \ t''I'" , ,
και γαρ πατηρ επι υιον ~ ιψος επηνεγκατο, 355
by murders,
και υίος πατρι χειρας πpoσ~νεγKεν
, \
και μασ θ ους τι θ ηνους ασεβ' '
ης ετυπτησεν· , " by bloodshed,
\ \
'δ ε λΦ ος α'δ ε λΦ ον απεκτεινεν,
και α \ , , by wicked tyranny,
και ξ'νος ξ'νον ~δίKησεν, by lawless tyranny.
και Φίλος Φίλον έΦ6νΕυσεν, 360
51 For father took up sword against son, 355
και"'θ >Ιθρωπον απεσ
"Φ α~εν ~δt~
t
αν ρωπος αν τυΡαννικΤ/ ε~ιq,.

(52) πάντες οδν οί μεν άνθρωποκτ6νοι, and son laid hands οη father,
and impiously smote the breasts that ηUΓsed him;
333-4 txt. Β: κατελιΦθη ϋπ αύτου κληρονομία τοις τέκνοις αυτου κληρονομίαν bΓοtheΓ kil1ed brother,
Α: reliquit filiis sttis hereditαtem CG 335 άγνείαν AC: αγειαν Β( άγίαν) : bonαm
G 341 νs. ABG: om. C 342 Τι Α: om. Β 345 χώρους Β: χρόνους guest and host wronged each other,
Α(α tempore in templls G) : αquαs C: κλόνους Bonner 349 ύπο άσελγείας BC:
ϋπο επιθυμειας add. Α: utrumquc om. G 353 πο[νη]ρας Α: πονηρίας Β: friend murdered fΓίeηd, 360
fornicαtionis (πορνεία) C: omnem G (πάσης?) 357 ετύπτησεν Α: ετυπτεν Β
and man slew man with tyrannous right hand.
358 άπέκτεινεν-360 Φίλον BCG: om. Α 362-5 om. C 362 νs. ΑΒ:
om.G (:>2) So all men became upon the earth either manslayers
 28 ΜΕΛΙΤΩΝΟΣ ΠΕΡΙ ΠΑΣΧΑ MELITO ΟΝ PASCHA 29
οί δε πατροκτόνοι, or parricides
οί δε τεκνο [ κτόνοι ], or infanticides
( δ'ε
οι , "'"
α'δ ε λΦ οκτονοι επι της γης εγενη'θ ησαν. "" 365 or fratricides. 16 365
52 ΤΟ, δ"ε καινΟΤεΡον και, Φ οβ'
ερωτερον επι , '[της
'" γης
"'] (,
ηυρισκετο· 52 But the strangest and most terrible thing occurred οη the earth:
, tl
μητηρ τις ηπτετο σαρκων ων εγεννησεν,
""'" 1'" , ,
a mother touched the flesh she had brought forth,
<και') , 'c ./, ...
~ ε~ε'θρεψεν μασ θοις,
προσηπτετο ων and tasted what she had suckled at the breasts;
Kat τον καρπον της κοιλΕας είς κοιλΕαν κατώρυσσεν, and she buried ίη her belly the fruit of her belly,
, Φοβ εΡος
και "
\ τα'Φος εγινετο ( δ υστυ')(Yjς
η " μητηρ, 370 and the wretched mother became a terrible graνe, 370
<\,' , '
ο εκυησεν καταπινουσα τεκνον t α ουν t .
ουκετι προσ λλ gulping, not kissing, the child she had produced. 17
,., c' , Φ β' "
53 71'0λλ α ε και ετερα, ~ ενα και ο ερωτερα και ασε λγεστερα,
' δ' ' 53 Many otller things, strange and quite terrible and quite out-
έν τοις άνθρώποις ηύρΕσκετο· rageous,
πατηρ έπι παιδος κοΕτην,
took place among mankind:
και υίος έπι μητρός, 375 father for child's bed,
'δ ε λΦ ος επι
και α , "'δ \
α ε λΦ'"
ης,
and son for mother's, 375
και αρρην έπι αρρενος,
and brother for sister's,
Kat εΤεΡος έπι την γυναί'κα του πλησΕον έχρεμέτιζον.
q and male for male's,
and one manfor the next man's wije, they neighed like stallions. 18
54 'Επι'δ'ε , ((
τουτοις η αμαρτια ηυ'Φραινετο,, ,
ή του θανάτου σύνεργος ύπάρχουσα 380
...,' '" , ./,' 54 At these things sin rejoiced,
δ θ'
προο οιπορει εις τας των αν ρωπων ψυχ ας ,

'Υ ' ' ' ' τρο Φ' '''' "" who ίη the capacity of death's fellow worker 380
και, ετοιμα':,ει
( αυτψ ας τα των νεκρων σωματα.
, '" δ' ./, ' "θ (( ,., journeys ahead into the souls of men,
εις πασαν ε 'fv')(yjv ετι ει η αμαρτια ιχ νος

και είς ούς αν εθηκεν τούτους εδει τελευταν.

and prepares as food for him the bodies of the dead.
Ιη eνery soul sin made a mark,
55 πασα σον σαρξ ύπο άμαρτΕαν επιπτεν 385
και παν σωμα ύπο θάνατον,
and those ίη whom he made it were bound to die.
55 So all flesh began to fall under sin, 385
363 vs. AG: om. Β: et nonnulli matricidae add. Ga 364 οί δε τεκνω[κτονοι
A(Bonner, at οί δε[ ... nunc vid.)Gt: vs. om. BGa 365 οί δε άδ. BGt: om. and eνery body under death,
AGa 366 καιν. κ. Φοβ. ACGt: Φοβ. κ. καιν. Β επ~~ [Τ1Ίς γης ACG: om. Β
367 μήτηρ Perler = C: ... ]τηρ A(Bonner) : η μηρ Β 367 σαρ[κων-37 Ι q Jer. 5: 8.
τις

κ]αταπεινουσα deest Α 368 προσηπτετο B(sic) : om. C: et comederunt G,

unde και προσήπτετο scripsi 371 κ]αταπεινουσα Α: εκατεπιουσα Β ουκετι
16 This passage is inspired both by biblical ideas (Gen. 4: 8; Judg. 9: 5;
προσλαλουν Β: ουκετι[ .•• Α: om. CG: άλλ' έτι προς τούτοις Testuz: ούκέτι
προσλαλω Perler (melius -ελάλουν): forsitan ού καταΦιλουσα restituendum J ohn 13: 8; Lev. 18: 2 Ι ; Wisd. 12: 5) and by Greek mythological figures such
372 δε ACG: om. Β ξ. κ. Φοβ. Κ. άσο Β: ξ. Κ. Φοβ. Α: et nova et execrabilia et as Orestes, Agamemnon, and Medea.
17 Cannibalism by mothers is referred to ίn Deut. 28: 56-7; 2 Kings 6 : 26-9;
horrenda C: execrabile et horrendum G 374 κοίτην BC: om. AG 375 και Β:
om. A(CG, sed etiam ίn 376-8) 378 έχρεμέτιζον Bonner(Jer. 5 : 8) : εχρεμετιζω Josephus, De bello Iudaico νί. 3. 4, etc. Melito is perhaps conscious of repeated
σ
allegations that Christians were child-eaters, cf. Theophilus, Ad Autolycum iii.
Α: εχρηματι[[ζ]]εν Β (sic) : om. CG 381 προοδοιπορει Β: προοδυπορευει Α: 3-5 (Grant 102-4)·
προωδοπόρει Bonner, Testuz 382 έτοιμάζει emendavi cum CG: ητυμαζεν 18 The theme of sexual malpractice is a favourite ίn Christian apologetic
Α: ετοιμαζί Β( -ειν) : ήτοίμαζεν edd. 383 Ψυχ. έτίθ. Β: ίnν. Α 384 εΙς (Tatian, Orαtio ad Graecos 33-4; Athenagoras, Supplicatio 34; Tertullian, Ad
ους BC(G): ίσος Α nationes ι. 16). The influence of Leviticus 18 is possible here.
 MELITO ΟΝ PASCHA 31
ΜΕΛΙΤΩΝΟΣ ΠΕΡΙ ΠΑΣΧΑ
30
, ..... .1. " ..... Ι ,Ι 'ί: λ ' and every soul was driνen out of its fleshly dwelling.
και πασα ψυχ'Υ} εκ του σαρκινου ο ικου ε~ 'Υ} αυνετο.
And what was taken from earth was to earth dissolνed,
και το λ'Υ}μφθεν έκ yfjS' εΙς yfjv άνελvετο,
and what was giνen from God was confined ίn Hades;19
και ΤΟ δωΡ'Υ}θεν έκ θεου εΙς 4δ'Υ}ν κατεκλείετο'
and there was separation of what fitted beautifully, 390
και λvσις έγίνετο της καλfjς άpμoγf}ς, 390
and the beautiful body was split apart.
και διεχωρί'ετο το καλον σωμα. 56 For man was being diνided by death;
56 -ην ycLp ό ανθρωπος ύπο του θανάτου μερι'όμενος. for a strange disaster and captiνity were enclosing him,
KaLV'Y}\ γαρ
\ συμψορα
,./. . \ και'Ι'λ ....., ,
α ωσις περιειχ εν αυτον,
and he was dragged off a prisoner under the shadows of death,
και εϊλκετο αίχμάλωτος ύπο τας του θανάτου σκιάς, and desolate lay the Father's image. 20 395
έκειτο δε έΡ'Υ}μος ~ του πατρος εΙκών. 395 This, then, is the reason why the mystery of t11e Pasc11a
δια TaVT'Y}V σον την αίτίαν το του πάσχα μυστήριον has been fulfilled ίn the body of the Lord.
τετέλεσται έν τψ του κυρίου σώμαΤι.
57 But first the Lord made ΡΓίΟΓ arrangements for his own sufferings
ίn patriarchs and ίn prophets and ίn the whole people,
57 ΠρόΤΕΡον
,
δε ό KVpΙOS' προφκονόμ'Υ}σεν τα έαυτου πάθ'Υ}
, , , ,/.. , , , , ... ...
εν πατριαρχαις και εν προψηταις και εν πανΤι τφ
λ
αφ,
setting his seal to them through both law and prophets. 400
'
δ
, ,,/.. . . . , Φ ,
ια τε νομου και ΠΡΟψ'Υ}των επισ ραγισαμενος. 4°0 For the thing which is to be new and great in its realization
is arranged for well in adνance,
το γαρ μέλλον καινως και μεγάλως εσεσθαι,
so that when it comes about it may be belieνed ίn,
τουτο έκ μακρου προοικονομειται,
haνing been foreseen well ίn adνance. 21
ίν' όπόταν γένηται πίστεως TVXTl
58 J ust so also the mystery of the Lord, 405
έκ μακρου προοραθέν.
haνing been prefigured well ίn adνance
58 ούτω δη και το του κυρίου μυστήριον 405
and haνing been seen through a model,
έκ μακρου προτυπωθέν, is today belieνed ίn now that it is fulfilled,
δια δε ΤVΠΟν όραθέν, though considered new by men.
σήμΕΡον πίστεως τυγχάνει τετελεσμένον For the mystery of the Lord is new and old: 410
καίτοι ώς καινον τοις άνθρώποις νομι'όμενον. old according to the law,
έσΤιν γαρ καινον και παλαιον το του κυρίου μυστήριον' 410 but nevv with reference to the grace.
παλαιον μεν κατα τον νόμον,
19 The thought ίη 55-6 is closely paralleled ίη Alexander of Alexandria, De
καινον δε κατα την χάριν. anima et corpore, PG 18. 589-92 (Ο. Perler, RechSR 51 (1963) 408).
20 Tllis refers to man as the image of God, not (as usual ίη patristic texts) to
387 σαΡK€ινOυ Α: σαρκικου BC(aaPKLKOV graece) 388 και τό B(C) : om. Α the Son as image of the Father. If it is true that Melito believed God to be
άνελύετο Β: κατελευετο Α 389 είς Β: τόν add. Α κατεκλείετο Β: κατε­ corporeal, the reference is to man as a psychosomatic unity, and the image
κλειτο Α 390 KaM]sACG: γαρ add. Β 391 και: nam C(y~graece) would not be merely the soul or reason as (e.g.) ίη Tatian, Orαtio αά Grαecos 7;
καλόν BC: om. Α 392 VS.: hort1inis C ό Α: om. Β θανάτου AG: θυ Β( θεου) 12-13; 15. The variant reading 'the spirit's image' may itself be successfully
394 είλκετο Α: ελικετο Β: iacuit G(EKELTO) : και είλκ. om. C 395 εκειτο BC: intel'preted ίη terms of 1 Cor. 15: 45-9 (Ε. Peterson, Fruhkirche, Judentum und
είλκετο AG ή AC: om. Β πατρός BCG: 7Tνίj Α(πνεύματος) 396 ουν Β: Gnosis (Freibul'g im Br., 1959) 138-40). The expression occurs ίη Tertullian,
γουν Α 399 παντι Τψ λαψ BGt : Τψ om. Α: αpostalis omnibus C 402 προοι- Adversus Mαrcionem ίί. 9 (Α. Orbe, 'Imago Spiritus', Gregoriαnum 48 (1967)
κονομιται B(-EtTaL)C: -ειταΑ: ... ]Ι;Ι~ inc. Ο 403 ίν'-τύχτι BOC(G): πειστεως 792-5) ; it may also express Origenistic thought ίη which man is ίη the image of
ειν[α τύχτι Α 404 προοραθέν Α(Ο) : προτυπωθΕν οραθη Β 405 μυστήριον the Logos-Spirit (Ο. Perler, 'M6liton "Peri pascha" 56 et la tradition geol'-
BC: πάθος AOG 407 δια δΕ (τε Α) τύπον όραθέν AOC(G): όραθεν B(sic)
δε
gienne', ίη Formαfuturi, Studi in onore del Cardinαle Michele Pellegrino (Turin, 1975),
408 n[τελεσμένον-413 άλ]λ' deest Α 409 καίτοι Testuz: κετοι BC(sic) : 334-60; Perler rightly views the BCG reading as more original).
longiorem perdidisse lectionem vid. Ο 410 γ]αρ καινό[ν και παλαιόν 21 For the thought and wording of 57-8 cf. Justin, ι Apology 33. 2.
OCG: γαρ παλαιόν και κενον Β 411 νόμον Ο: τύπον B(G)
 32 ΜΕΛΙΤΩΝΟΣ ΠΕΡΙ ΠΑΣΧΑ
MELITO ΟΝ PASCHA 33
" , '.1.
'λλ' εαν αποβλ εψΏς εις τον τυπον,
α ' , , But if you look carefully at the model,
~ ".1. <:"
τουτον ΟψΏ οια
~
της εκ
'β'
ασεως. you will perceiνe him through the final outcome.
59 τοιγαρουν ει
~'β ου'λ ει το του
~, ' '<:" θ
κυριου μυσΤ'Ί}ριον ιοεσ αι,
, 59 Therefore if you wish to see the mystery of the Lord, 415
415
,
απο
'βλ .1. '
εψον εις τον
\ n'Λβ ε\λ \
τον ομοιως
( , Φ ,
ονευομενον,
look at Abel who is similarly murdered,22
at Isaac who is similarly bound,23
εΙς τον 'Ισακ τον όμοlως συμποδιζόμενον, at ]oseph who is similarly sold,24
,
εις τον
"!,wU1J, Φ \ ( ,
τον ομοιως πιπρασκομενον,
, at Moses who is similarly exposed,25
εΙς τον Μωυσέα τον όμοlως έΚΤιθέμενον, at Daνid who is similarly persecuted,26 420
εΙς τον Δαυειδ τον όμοlως διωκόμενον, 420 at the prophets who similarly suffer for the sake of Christ.27
, , Av!. ,(, <:"Χ \ , 60 Look also at the sheep which is slain ίn the land of Egypt,
εις τους ΠΡΟΨ'lτας τους ομοιως σια ριστον πασχοντας.

' 'βλ εψον

.1. ,
~ Α'ιγυπτφ προ'β ατον σ Φ α~oμενoν,
Υ'
which struck Egypt
60 απο <:' , "
οε και εις το εν γυ
\,
and saνed Israel by its blood.
το πάταξαν T~ν Αίγυπτον
και σωσαν τον 'Iσpα~λ δια του αίματος. 61 But the mystery oftl1e Lord is proclaimed by the prophetic νoice. 425
For Moses says to the people:
'And you shall see your life hanging
61 "ΕσΤιν δε δια ΠΡΟΦ'Ί}Τικης Φωνης το του Kvplov μυστήριον Κ'Ί}ρυσ- 425 bifore your eyes night and day;
,
Φ'Ί}σιν
'71ΙΤ
γαρ ΙΥ1ωυσ'Ί}ς προς τον
~ \ \ λ '
αον'
[ σομΗ'ον.
, and you will not believe οη your life.'28
π '''.1. θ
n.αι οψεσ ε
\
την
Υ \ (
~ω'Ί}ν υμων κρεμαμεν'Ί}ν
~ , 62 And Daνid said:
430
έμπροσθεν των όΦθαλμων ύμων νυκτος και ήμέρας,
'Why have nations snorted,
and peoples contemplated vain things?
και ού μ~ πιστεύσ'Ί}τε έπι την ζω~ν ύμων. r The kings of the earth stood by
62 ό δε Δαυειδ εΤπεν' 430 and the rulers assembled together
('Ινα ",/,.'
Τι εψρυα ξ αν ε
"θ ν'Ί) against the Lord and against his Christ.'29 435
και λαοι εμελέΤ'Ί}σαν κενά; 63 And ] eremiah:
παρέσΤ'Ί}σαν οί βασιλεις της γης 'Ι am like α harmless lambkin led to be sacrificed.
They devised evil things for me, saying:
και οί άρχοντες συνήχθ'Ί}σαν επι το αύτο
r Deut. 28: 66. s Ps. 2: 1-2; cf. Acts 4: 25-7.
κατα του κυρΙου και κατα του χριστου αύτου. S 435
63 ό δε ΊερεμΙας· 22 See Gen. 4: Ι-Ι 2; Matt. 23: 35; Heb. 11 : 4; Ι Clement 4. 1-7; Irenaeus,
'Εγω ώς αρνιον ακακον άγόμενον του θύεσθαι. Adversus hαereses 4· 25· 2. For the whole section cf. 69; Fr. 15. 19-27; Ps.-
έλογlσαντο εΙς έμε κα κα είπόντες' Cyprian, Adverslls Judαeos 24-5; Ο. Perler, 'Typologie der Leiden des Herrn ίη
Melitons Peri Pascha', ίη Kyriαkon (Mίinster Westf., 1970) 256-65.
23 See Gen. 22: 1-18; Frs. 9-12; 15.21. Cf. D. Lerch, Isaaks 0pferung
413 τύπον ABOGt: μυστηριον C(graece) 414 τουτον cum 413 christlich gedeutet (Tίibingen, 1950) ; G. Vermes, Scripture and tradition in Judaism
iungunt BC: txt. G: ηοη liquent ΑΟ ΟΨΤΙ (A)OCG: ΟΤΗ το άληθες Β έκ- (Leiden, 1961) 193-227.
βάσεως B(OCG): εμβασεως Α 415 τοιγαρουν Β: το{νυν ΑΟ 24 See Gen. 37: 28. 25 See Exod. 2: 3.
416 τον ;ιβελ AOCG: om. Β 417 συμποδιζ- ΒΟ: ποδειζ- Α: Jacob 26 See Ι Sam. 23-6; ι Clement 4. 13. 27 Cf. Matt. 5: 12.
qui similiter εί alienusfactus est add. G, cf.483 421 δια. Β(Ο) : τον add. Α 28 Melito's use of tl1is tcstimonium is the earliest known, and (tiffcrs from
πάσχοντας Α(Ο) : παθ6ντας Β 422 το BCG: τον ΑΟ yfj AC: Tfj LXX text. His νariants reappear ίη Noνatian, De trinitαte 9; Athanasius, De
B(G) 423 το πάταξαν την B(CG) : τον πατάξαντα Α: τον παταξαν[ .. Ο incarnαtione 35; Gregory ofNyssa, Testimoniα adversus Judαeos (PG 46. 213C); etc.
424 σωσαν B(CG) : σώσαντα ΑΟ 425 δε BC: και add. Α: deest Ο The LXX form appears ίη Irenaeus + 10. 2, etc.; Tertullian, Adversus Judαeos
427 ύμων AOCG: om. Β 429 μη Β: om. ΑΟ πιστεύσητε ΒΟ: -σεται 11·9; etc. See J. Danielou, 'Das Leben, das am Holze hangt', ίn Kirche und
Α(-σετε) 430 εtπεν BCG: om. Α(Ο) 435 του ι ΑΟ: om. Β ϋberlίejerung (Freiburg im Br., 1960) 22-34.
436 Ίερεμ{ας ΑΒ(Ο) : dixit add. C(dicit G) 438 έλογ'σαντο[ desinit Ο 29 Α popular proof-text, following Acts 4: 25-7; see J ustin, 1 Apology 40. ι ι ;
εΙς Α: έπ' B(Jer. ι ι: 19) Irenaeus, Adversus hαereses 3. 12. 5.
828811 C
 ΜΕΑΙΤΩΝΟΣ ΠΕΡΙ ΠΑΣΧΑ MELITO ΟΝ PASCHA 35
34
Δ ,..
ευτε 'β α'λ ωμεν ~
εμ CV'λον εις τον αρτον αυτου ' ,,, ,,.. "Come on, let us put wood on his bread,30
"'./, '
και εκτριψωμεν αυτον εκ γης ';,ωντων·
, , ,.. Υ' 440 and wipe him out from the land of the living; 440
and his name shall not be remembered." ,
και το όνομα αύτου ού μη μνησθΏ. t
64 And Isaiah:
64 ό δ~ Ήσαίας·
'As α sheep he was led to slaughter,
ΙΩς προ'β ατον 'Φ'
εις σ "θη,
αγην ηχ
\ Ι , "'Φ , , ,. . Ι , ,
and as α lamb speechless bejΌre him that sheared lιίm
και ως αμνος α ωνος εναντιον του κειΡαντος αυτον
'i' " , \ , ,,..
this one opens not his mouth: 445
ουτος ουκ ανοιγει το στομα αυτου· 445 but his generation who shall tell?'31
την δ~ γενεαν αύτου τίς διηγ~σεTαι;υ 65 Many other things have been Ρrοclaίωed by many prophets
65 πολλα μ~ν οον και έτερα ύπο πολλων προΦητων έκηρύχθη about the mystery of the Pascha,
εΙς το του πάσχα μυστηριον, which is Christ.
ό έστιν Χριστός· Το him be glory for ever. Amen 450
Ψ ή δόξα εΙς TOVs; αιωνας. άμ~ν. 450 66 It is he who, coming from heaven to the earth because of the
suffering one,3 2
66 Ο υτος
... α'Φ' 'c
ικομενος ε~ ,.. δ"
' , . . 'επι" την γην
ουρανων ια τον πασχοντα, ,
and clothing himself ίn that same one through a virgin's womb,
αύτον δ~ έκεινον ένδυσάμενος δια παρθένου μ~Tpας
and coming forth a man,
και προελθων άνθρωπος, accepted the passions of tlle suffering one
άπεδέξατο τα του πάσχοντος πάθη through the body which was able to suffer, 455
δια του παθειν δυναμένου σώματος, 455 and dissolved the passions of the flesh;33
και κατέλυσεν τα Tfjs; σαρκος πάθη· and by tlle Spirit ,vhich could not die
Τψ δ~ θανειν μη δυναμένιΡ πνεύματι he killed death the killer of men.
άπέκτεινεν τον άνθρωποκτόνον θάνατον. 67 For, hίωseΙf led as a lamb
67 αύτος γαρ ώς άμνος άχ θεις and slain as a sheep, 460
και" ως προ'β ατον σ Φ'
αγεις, 460 he ransomed us from the world's service
έλυτρώσατο ήμας έκ Tfjs; του κόσμου λατρείας as from the land of Egypt,
ώς έκ yfjs; ΑΙγύπτου, t Jer. 11: 19. u Isa. 53: 7-8.

Trypho 72, who shares some of Melito's divergences from LXX. See also Ter-
442-50 continet L 442 'Ησα{ας ABC: ait add. LG 443 εισΦαΥΨ
tullian, Adversus Judaeos 10. 12; Adversus Marcionem 3. 19· 3; 4· 40. 3. Ιn Cyprian,
Α(είς σΦαΥην Bonner cf. Fr. 9.): έπ~ σΦαΥη B(cf. Isa. 53: 7) ήχθη ACGL(Isa.
Testimoniorum liber 2. 15.20 it is associated with Dent. 28: 66 and Isa. 53: 7-8
53: 7) : ήχθψ Β 445 ουτος ΑΒ: sic LCG: ούτως Bonner(Isa. 53: 7)
as here.
αύτου ΑΒ: i]n sua humilita[te] add. C: ίπ htιmilitate (sua add. G) iudicium eius
31 Α messianic text ίn Acts 8: 32-3; ι Clement 16. 7-8; J ustin, Dialogue with
sublatum est add. LG: forsitan έν Tfj ταπεινώσει αύτου per homoeoteleuton excidit
446 δΕ AGLvlm: om. B(C)Lb αύτου τ{ς BCGL: aυτος Α διηΥήσεται A(Isa.
Trypho 72. 3; etc. Melito shares SOlne divergences from LXX with Barnabas
5. 2 and Acts ο/ Philip 78 (R. Α. Kraft, JBL 80 (1961) 371-3).
53: 8) : -ση-ται Β: quiα lata est e terra vita eius add. G 447 μΕν οδν Α: μΕν
32 The hymnic ουτος (Ε. Norden, Agnostos theos (Leipzig, 1913) 250-63; Α.
Β: και (ante πολλα) C graece: et G έτερα ACGL: τέρατα Β 451 ουτος
Wifstrand, VigChr 2 (1948) 214-15) marks the point which ίn the Jewish
BCG: 01JTως Α 452 μήτρας BCG: μαρ{ας Α 454 [του-457 δυναμένιΡ] deest
Haggadah emphasized God's personal presence and work at the first Passover
Α 455 vs. B(G) : om. C 459-76 continet L 459 αύτός BL: ουτως
(S. G. Hall, JTS N.S. 22 (1971) 38-9). αΦικόμενος may allude to tllc Passover
Α(οδτος Bonner) : hic C: hic ipse G
aphikomen (Μ. \Verner, Hebrew υπί01l College Αππιια! 37 (1966) ~ω5-6; cf. D.
Daube, He thαt cometh (London, 1966) 6-14).
30 i.e. make the bread unusable with sawdust. Christians refer it to the cross 33 These anthropological and Christological expressions have vcrbal affini-

being laid υροn the body of Christ (symbolized by bread). ties with Valentinian terms ίη Clement, Excerptα εχ Theodoto 45.2; 59. Ι; 61. 7
This text first appears as a messianic testimony ίn Justin, Dialogue with (Τ. Halton, JTS N.S. 20 (1969) 535-8).
 36 ΜΕΛΙΤΩΝΟΣ ΠΕΡΙ ΠΑΣΧΑ MELITO ΟΝ PASCHA 37
,~ ~ <;;' β 'λ λ'
, "\ <;;'
και εΛυσεν εκ της του σια ο ου σου ειας and freed us from the devil's slavery
ώς έκ χειΡος Φαραώ, as from the hand of Pharaoh;
,,
και εσ
Φ , t ~
ραγισεν ημων τας ψυχας τφ ισιφ πνευμαη
'.Ι, ' ~,~, ι
465 and he marked our souls with his own Spirit 465
και 7<1 μέλη του σώματος τψ lalq; αίμαη. and the members of our body with his own blood.
68 οδτ6ς έσην ό τον θάνατον ένδύσας αΙσχι5νην 68 It is he that clothed death with shame
, ,
και τον σια
~ 'βλ ι θ '
ο ον στη σας πεν ηρη
and stood the devil ίη grief
ώς Μωυσfjς τον Φαραώ.
as Moses did Pharaoh.
οδτ6ς έσην ό την άνομlαν πατάξας 470
Ι t is he that struck down crime 470
και την άδικlαν άτεκνώσας
ώς Μωυσfjς Αίγυπτον.
and made injustice childless
οδτ6ς έσην ό ρυσάμενος ήμας έκ δουλεlας εΙς έλευθεΡlαν, as Moses did Egypt.
,
εκ σκοτους εις
, , Φ '"
ως, It is he that delivered us from slavery to liberty,
έκ θανάτου εΙς 'ωήν, 475 from darkness to light,
,
εκ τυραννιοος εις
,~, β
ασι
λ'
ειαν αιωνιον,
,Ι
from death to life, 475
και ποιήσας ήμας ίεράτευμα καινον from tyranny to eternal royalty,
και λαον περιούσιον αΙώνιον. ν and made us a new priesthood
69 οδτ6ς έσην το πάσχα της σωτηΡlας ήμων. and an eternal people personal to him. 34
οδτ6ς έσην ό έν πολλοις πολλα ύπομεlνας· 480 69 He is the Pascha of our salvation.
l' Ι,
ουτος 'Λβ'λ
εσην ο εν τφ Γ.1 ε t' '" Φονευ θ'
εις,
Ι t is he who ίη many endured many things: 480
έν δε τψ 'Ισακ δεθεlς,
, <;;" '" 'τ 'β ~ενΙTευσας,
C '
it is he that was ίη Abel murdered,35
εν σε τφ ι.ακω

'τ 'Φ
and ίη Isaac bound,
,
εν <;;"
σε '"
τφ ι.ωση πρα θ'
εις,

έν δε τψ Mωυσfj έκτεθεlς,
and ίη Jacob exiled,36
485
, <;;" "" '" Φ
εν σε τφ αμνφ σ αγεις,
, and ίη Joseph sold,
έν δε Τψ Δαυειδ διωχθεlς, and ίη Moses exposed, 485
,<;;',....
εΊΙ σε τοις προψ"ταις ατιμασ
,/..,,!. , θ
εις.
' and ίη the lamb slain,
70 οδτ6ς έσην ό έν παpθΈVφ σαΡκωθεlς, and ίη David persecuted,
ό έπι ξύλου κρεμασθεlς, 490 and ίη the prophets dishonoured.
70 It is he that was enfleshed ίη a virgin,
465 ΤΨ-466 τψ AC(G)L: om. Β 466 σώματος AC: nostri add. L(G)
468 στήσας BL: δήσας Α: fecit CG 470 ούτος B(C)GL: ουτως Α that was hanged οη a tree, 490
473 ρυσάμενος ACGL: ρυόμενος Β έκ Β: της add. Α εΙς Β: την add. Α
v Exod. 19: 5-6; 23: 22 (LXX); cf. ι Pet. 2: 9.
474 vs. ABGL: om. C 476 αΙώνιον Α: -ειαν Β 477-8 vss. ACG:
om. Β 478 περιούσιον AGt: et regnum add. C αΙώνιον AC: ut gloriam
ad eum semper dicamus G(a)t 480-9 έστιν cont. L 480 ούτος BL: 34 This passage closely resembles Mishnah Pesαhim χ. 5 and Exodus Rαbbah
ουτως Α 481-9 om. C 481 ούτος BGL: ουτως Α 482 τψ 12. 2; see S. G. Hall, JTS N.S. 22 (1971) 29-32.
Β: om. Α 483 έν δε AL: ό έν Β 485 δε AL: om. Β 486 vs. 35 The section resembles § 59; Fr. 15. 19-28; New Fr. 11. 3-4.
AL: om. Β: post487 pon. G 488 δε AL: om. Β 489-512 cont. 36 Alluding primarily to the sojourn with Laban (Genesis 29-30), and
SI 489 έστιν A(GL) : om. Β 490 ξύλου Α: του ξ. Β: in terrα C: typologically to Christ's sojourn ίη Egypt (Matt. 2: 13-23) or his rejection at
ligno GSI κρεμασθεlς BGSI : μη συνΤΡιβεlς Α: suspendit eum C home (Luke 4: 23-9; John ι: 11).
 38 ΜΕΛΙΤΩΝΟΣ ΠΕΡΙ ΠΑΣΧΑ MELITO ΟΝ PASCHA 39
.,
ο ει') γην τα
~ Φ'
εις, that was buried ίη the eart11,
ό έκ νεκρων ανασταθε/ς, that was raised from the dead,
.,
ο εις τα Όψη
",/. λ' ~ ~'λ ,
α των ουρανων ανα ημ
Φθ'
εις.
that was taken up to the heights of the heaνens.
71 't'"
ουτος .
εστιν ο " .
αμνος ο ,
Φ ονευομενος· 71 He is the lamb being slain;
'('Ι, t, _, t "Φ he is the lamq tha t is speechless; 495
ουτος εστιν ο αμνος ο α ωνος· 495
he is the one born from Mary the loνely ewe-lamb;
οδτ6ς έστιιι ό τεχθεις έκ Μαρ/ας TijS' καλijς αμνάδος·
he is the one tαken from the jlock,
ουτος
't' " εστιν ο• Ε'ξ'
αγε'λης λημΦθ'
εις, W
and dragged to slαuglzter,
, ,
και εις σ
Φ'
αγην συρεις,
χ , and sacrificed αt evenin/t, 37
και έσπέρας τυθε/ς,Υ and buried αt night ;38 500
"
και νυκτωρ τα Φ εις, Ζ , 5°0 who οη the tree was not broken,
Ο"'ξ'λ'
επι υ ου μη συντριβ'a
εις, ίη the earth was not dissolνed,39
εις yijv μη λυθε/ς, arose from the dead,
έκ νεκρων αναστάς, and raised up man from the graνe below.
και αναστήσας τον ανθρωπον έκ TijS' κάτω ταΦijς· 72 1t is he that has been murdered. 505
And where has he been murdered? 1η the middle of Jerusalem.
72 Οδτος πεΦ6νΕΌΤαι· 505 ΒΥ whom? ΒΥ 1srae1. 4o
και που,
~ πεΦ'
ονευται; εν μεσψ " ' L ερουσα λ'ημ. Why? Because he healed their lame
<ύπο τίνων; ύπο του 'Ισραήλ.) and cleansed their lepers
δια τ/; στι τους χωλους αύτων έθεράπευσεν and brought light to their blind 510
και τους λΕπρους αύτων έκαθάρισεν and raised their dead,
" TV Φλ' '~'Φ ,
και τους
\,
ους
\,
και τους νεκρους αυτων ανεστησεν,
αυτων
-ε ωταγωγησεν
, ,
510 that is why he died.
Where is it written ίη law and prophets,
δια τουτο απέθανεν. 'They repαid me bαd tllings for good
~ , " Φ'
που γεγραπται εν νομψ και εν προ ηταις·
,, αnd childlessness for my soul, 515
Άνταπέδωκάν μοι κακα σ.ντΙ αγαθων
when they devised evil things αgαinst me αnd sαid,
"Let us bind the y"ust one,
και ατεκν/αν Tfi ΙPvxfi μοv,b 515
becαuse he is α nuisαnce to us'" ?4 1
λογισάμενοι έπ' έμε κα κα εΙπ6ντες·C
W Cf. Exod. 12: 5; ι Sam. 17: 34. χ Cf. Isa. 53: 7; Evαngelium Petri ίίί.
Δήσωμεν τον δ/καιον 6. Υ CL Exod. 12: 6. Ζ CL Exod. 12:8, 10. a CL Exod. 12: 10
στι δύσχρηστος ~μιν JaTιv;d (LXX), 46; John 19: 32-7. b Ps. 35 (34 LXX): 12; cf. 38 (37 LXX):
21. C Jer. ι Ι: 19; cf. Isa. 3: 9. d Isa. 3: 10.
491-3 cont. L 49 ι ταΦις Β( -είς) CGL: μη λ[ υ] θεις ταΦείς Α: sepultus
est neque putruit Sr 492 ανασταθεί[ς A(G): αναστάς B(CLsr)
493 ό-άναλημΦ. BCGI.: και αναστήσας ΤΟΙ' άνθρωπον εκ τ[ης] κάτω ταφης ε[ί]ς 37 Agreeing with the implication of John 19: 14 that Christ was executed
τα. ύψη των ουρανων A(sr) 494-5 Φο[νευόμενος . .. άΦων[ος ASr: άΦ· ... after ηοοη (contrast Mark 15: 25).
Φον. Β: qui occisus est nilzil dixit C: ligαtus αgnelllls incorruptus qui ipse immolαtus est 38 Christ's burial was '1ate' according to Mark 15: 42 par., but the assimi-
G 495 cont. L ό 2 Β: om. Α 497-500 cont. L 500 ταΦ[ είς- lation to the eating ο[ the Passover 'at night' is forced.
507 'Ισραήλ)] deest Α 503-1 ι cont. L 507 vs. scripsi ex α quibus? 39 Compare § 55 and Acts 2 : 3 ι ; Christ 'sa,v ηο corruption'.
αb Isrαhel LcSr: om. BG 509 και AGL: om. B(C etiam ίη 510-1 ι) 40 Throllghout §§ 72-99 Melito shares with Evαngelium Petri the tendency to
5 ι Ο αυτων AG: Offi. BC (L etiam ίη 509, 5 ι ι) έΦωτ- Α: ανεΦωτ- Β attribute the crucifixion directly and exclusiνely to Israel.
5 ι 2 απέθανεν scripsi e mortuus est CSl (G) : επαθεν Β: deest Α 5 ι 3 που Β: 4Ι J ustin, Diαlogue ι 7. 2; 133. 2 has the same wording of Isa. 3: 10. Contrast
ubi CG: που Perler: deest Α έν 2 B(C) : om. AG [cont. onp. 41]
 40 ΜΕΛΙΤΩΝΟΣ ΠΕΡΙ ΠΑΣΧΑ MELITO ΟΝ PASCHA 41
73 τί έποίησας, ώ 'Ισραήλ, το καινον αδίκημα; 73 What strange crime, Israel, have you committed?
ήτίμησας τον τιμήσαντά σε' 520 Υou dishonoured him that honoured you; 520
ήδόςησας τον δοςήσαντά σε'
you disgraced him tha t glorified you;
απηρνήσω τον όμολογήσαντά σε'
απεκήρυςας τον κηρvςαντά σε' you denied him that acknowledged you;
απέκτεινας τον ζωοποιήσαντά σε. you disclaimed him that proclaimed you;
74 τί έποίησας, ώ 'Ισραήλ; ή ού γέγραπταί σοι' 525 you killed him that made you live.
Ούκ έκχεεις αίμα dOίpov,e
74 What have you done, Israel? Or is it not written for you, 525
ίνα μ~ θάνυς κακως;
'Εγω \ ,
μεν, \
Φησιν 'τ
.ι.σραη'λ"
, απεκτεινα "
τον κυριον.
'rou shall not shed innocent blood,'
δια τί; ότι έδει αύτον αποθανεΙν. so that you may not die an evil death?
πεπλάνησαι, ώ 'Ισραήλ, τοιαυτα σοΦιζόμενος 530 Ί did', says Israel, 'kill the Lord.
έπι Tfj του κυρίου σΦαγfj.
Why? Because he had to die.'
75 έδει αύτον παθειν, f αλλ' ούχ ύπο σου·
έδει αύτον ατιμασθηναι, αλλ' ούχ ύπο σου· Υou are mistaken, Israel, to use such subtle evasions 530
έδει αύτον κριθηναι, αλλ' ούχ ύπο σου· about the slaying of the Lord. 42
έδει αύτον κρεμασθηναι, αλλ' ούχ ύπο σου 535
75 He had to sujJer, but not by you;
της δε σης δεςιας.
' 'τ
.ι.σραη'λ , προς
' 'θ' "Φ ειλ ες βοησαι
'"' \ ,
Φ ωνην'
he had to be dishonoured, but not by you;
76 ταυτην, ω
'r' τον εον ω την

'r'Ω Δέσποτα, εί και έδει σου τον υίον παθειν g he had to be judged, but not by you;
και τουτό σου το θέλημα, he had to be hung up, but not by you 535
πασχέτω δή, αλλα ύπ' έμου μή' 540 and your right hand.
, .,
'λλ ο Φ'λ
πασχετω υπο α υ ων,

'θω υπο ακροβ' .,' 76 This is the cry, Israel, which you should have made to God:
κρινεσ υστων,

προσηλοvσθω ύπο τυραννικης δεςιας, 'Sovereign, if indeed your Son had to sujJer,
ύπο δε έμου μή. and this is your will,
519-30 cont. L 519 ~ςΨ9ν ACGL: κακόν Β 522 όμολογ·-5 2 3
τον om. L 523 απεκήρ- Α: αν€Kήp- Β 524 τόν ζ. σε ΑΒ: om. then let him suffer, but not by me; 540
C: salvatorem tuum G 527 θάνrις Α: απoθάνrις Β 528 ισηλ απεκτινα let him suffer by foreigners,
Β( = txt.)C(GL) : ω ισλ απεκτεινας Α 529 αποθανειν ACGt(a) : παθειν
BL 532-3 cont. L 532 παθειν ABL: mori CGa 533 VS. let him be judged by uncircumcised men,
AGLVlm: om. BCLb 534 VS. ACGa: om. BGtL 535-55 cont. L let him be nailed up by a tyrannical right hand,
535 κρεμασθηναι ABC: ligno add. G: crucis slJspendi patibulo L ύΠΟ-536 δεξιας
A(G) : ύπό της [[σης]] δεξιας σου Β: per tlJam dexteram LC 537 ταύτηv but not by me.'
BCL: -ης Α πρός BCL: προτων Α την Α: om. Β 539 σου τό BCGL:
έστιν Α 540 δή Bonner: δε Α: om. B(C)G(L sed cf. 541) ύπ' έμου e Cf. Jer. 7: 6; 22: 3. f Cf. Acts 17: 3. g Cf. Acts 17: 3.
μη

μή Β: ϋπ έμου Α 540-3 sic interpunxit Bonner cum CG: post 541

πασχ., 542 κριν., 543 προσηλ. interpunxit Β: ποπ liquent AL 541 πασχέτω Justin, Diαlogue 136. 2; 137· 3; Hegesippus ap. Eusebius, ΗΕ 2.33. 15; Clement,
AB(C)G: plαne add. L(δή?) 542 ακροβυσθων ACGL: προσηλ6των Β Stromateis 5. 108.2 (R. Α. Kraft, JBL 80 (1961) 371-3).
544 vs.om.C 4Ζ The same argument is chalIenged by Justin, Dialogue 95.2. 3; 141. Ι.
 ΜΕΛΙΤΩΝΟΣ ΠΕΡΙ ΠΑΣΧΑ MELITO ΟΝ PASCHA 43
42
συ'δ'ε ταυτην,
, Τ 'Ισραη,
ω 'λ προς 'θ'
' τον , ε'β'οησας την
εον ουκ ',/..'
ψωνην, 545 77 But you, Israel, did not make this cry to God, 545
77 nor have you cleared yourself before the Sovereign,
ου'δ'
ε α'φ'
ωσιωσαι Τψ .. δ εσΠΟrn,
ι nor did you respect his deeds.
oύδ~ έδυσωπ~θης T(J, έργα αύτου. 78 Α withered hand restored to the body did not win your respect,
78 ούκ έδυσώπησέν σε χειρ ςηρd άποκατασταθε'ισα Τψ σώμαΤι, h nor eyes of disabled ones opened by a hand,
ου'δ'ε ο'Φθ α λ' . . δ'
μοι πηρων ια χεΙΡος
" ανοιγομενοι,
, J. nor impotent bodies made sound by a word; 550
'δ' \ λ ι ι δ ''/'' ....'
ου ε "ε υμενα σωματα ια ψωνης αναπηγνυμενα. k , 550 nor did the most unprecedented sign win your respect,
a corpse roused from a tomb already four days old.
oύδ~ το καινότερόν σε έδυσώπησεν σημε'ιον, 79 So then, you set these things aside,
νεκρος έκ μνημε[ου έγειΡόμενος ijδη τεσσάρων ήμερων.
Ι
and rushed to the slaying of the Lord.
79 σ';; μ~ν οδν ταυτα παραπεμψάμενος Υou prepared for him sharp nails 43 and false vvitnesses 555
,ι , \, ,.. , ,/... ,
εσπευσας επι την του κυριου σψαγην. (79) and ropes and scourges
t' , .... "λ 't ~ ,ι .1. δ ~ m
ητοιμασας αυτψ η ους o~εις και μαρτυρας ψευ εις 555 and vinegar and ga1l 44
and sword and forceful restraint as against a murderous robber.
(79) ,
και'βροχους και μασΤιγαςn" For you brought both scourges for his body
και οςος και χολ-ην
Ο
and thorn for his head; 560
"
και μαχαιΡαν και
, θλ~' ι. ",/.. ι λ ι Ρ
ιψιν ως επι ψονιον υστην.
t
and you bound his good hands,
έπηνέγκω ydp αύτου και μάσΤιγας Τψ σώμαΤι
q
which formed you from eartll;
'" θ....,/.. λ.... , . . r
και ακαν αν ΤΤ] κεψα TJ αυτου'
560 and that good mouth of his which fed you witll life
) you fed with gall.
και Tdr; καλdς αύτου χε'ιρας έδησαςS
And you killed your Lord at the great feast. 45
ι'
565
αϊ σε έπλασαν άπο γf]ς.t 80 And you were making merry,46
, ,
και το κα
λ \ , ...., ~
ον αυτου εκεινο
, '.1.'
στομα το ψωμισαν
Υ' u
σε ~ωrιν while he was starving;
έψώμισας xoλ~ν.ν you had wine to drink and bread to eat,
και άπέκτεινάς σου τον κύριον έν Tij μεγάλυ έορτυ· 565 he had vinegar and gall;
, , τ θ
, 'φ ι h Matt. 12: 10; cf. 12: 9-14 par. j Cf. Matt. 9: 27-30; 20: 29-34 par.;
80 και συ μεν ησ α ευ ραινομενος,
]ohn 9: 1-7. k Cf. Matt. 9: 1-8 par.;]ohn 5: 2-9. 1 Cf.]ohn 11:
έκεινος δ~ λιμώττων' 17-44. m Cf. Matt. 26: 59-60 par. n Cf. Matt. 27: 26 par. ο Matt.
συ έπινες οΤνον και αρτον ijσθιες, 27: 34,48 par.;]ohn 19: 29; cf. Ps. 69 (68 LXX): 21. Ρ Matt. 26: 55 par.
έκεινος δ~ οςος και xoλ~νo q Cf. Matt. 27: 26 par. r Cf. Matt. 27: 29 par. s Cf. Matt. 27: 2
par.;]ohn 18: 12. t Cf. Gcn. 2: 7;]ob 10: 8; Deut. 32: 6. u Cf.
]ohn 6: 63. ν Cf. Matt. 27: 34; Ps. 69 (68 LXX): 21.
545 ταύτην BCGL: ταυτα Α την Α: om. Β Φωνήν BCGL: σου add. Α
546 άΦωσ{ωσαι Testuz cum C(G) ex αποσειωσαι Β: αΦερεισω[ Α: inferre ...
43 Evαngelium Petri νί. 21 also refers to the nails, cf. ]ohn 20: 25.
mαnus propriαs pepercisti L 548 άποκατασταθείσα Β: απο[.] . ...• αλμενη
Mclito alllldes to Ps. 69 more closely than docs Matthew. The gall and
Α: άποκαθεσταμένη Bonner 549 χειρος ABGL: eizes add. C 550 Φωνης
44
νinegar are combined also ίη Evangelium Petri ν. 16, cf. Barnabas 7· 3-5.
(A)B(C)G: eius add. L 553 πα[ραπεμΨ.-55 6 και] μάστ. deest Α
45 Perler (ρρ. 181-3) and W. Hubcr (Passα und Ostern (Berlin, 1969) 43-4)
554 έσπευσας \Vhittaker cum CGtLbv: εσπερας Β 555 αύΤqJ Testuz cum
CGL: σαιαυτω Β 556 και β.-557 όξος om. L 556 βρόχους B(G): take this to imply that Melito datcd the crucifixion οη 15 Nisan, i.e. the day
turbαs C 557 και2 -575 cont. L 558 θλίψιν AL: και add. Β after the Passoνer meal. This day is called ή μεγάλη ήμέρα των άζύμων by
559 έ1T7Jνέγκω Hall cum CL(Ga): επηνεγκως Α: Επενεγκων Β γαρ ΑΒ: Apollinaris ofHierapolis ap. Chroniconpαsc/ιαle (PG 92.80); cf.]ohn 19. 31 and
ΜατιΥτία Polycαrpi 2 ι. But tl1c influence of John and Evangelium Petri οη Mclito
δε C(gracce): et G: etiαm L αύτοί} ACL: αυτω Β: super eUln Ga
560 ακανθαν ΑΒ: coronαm spinαe C: coronαm spineαm posuisti LG(a)t 561 αύ'τοί} would make him likely to folIow their dating οη 14 Nisan, and the festiνities
AB(CG) : illαs add. L 562 αϊ σαι έπλασαν BCGL: ... ]σεν Α: αΤς σε described ίη the lines follo"ving appear to refcr to the Passoνcr meal itself. Note
έπλα]σεν Bonner 565 και ABCG: om. L 566 και ABGL: om. C especially εύΦραινόμενος, llsed of the paschal meal ίη § 16, and see Β. Gartner,
ησθα Α: ης Β 568 συ AB(G)L: μΕν add. C(graece) 569 δΕ BCGL: John 6 αnd the Jewish Pαssover (Lund, 1959) 32.
46 vVith § 80 cf. Ps.-Cyprian, Adversus Judαeos 39-40 (Van Damme ρρ. ι 19-20).
om.A
 ΜΕΛΙΤΩΝΟΣ ΠΕΡΙ ΠΑΣΧΑ MELITO ΟΝ PASCHA 45
44
συ -ησθα Φαιδρος τψ προσώπψ, 570
your face was bright, 570
his was downcast;
έκεινος δε έσκυΟρώπαζεν· you were triumphant,
συ -ησθα dγαλλιώμεvος, he was affiicted;
'Λινος
εκε δ'ε ε'θλ'R
L{JETO· you were making music,47
συ έψαλλες, he was being judged; 575
έκεινος δε έκρ{νετο· 575
you were giving the beat,
he was being nailed up;
συ έκ/.λευες, you were dancing,
έκεινος δε προσηλουτο· he was being buried;
συ έχ6ρευες, you were reclining οη a soft couch,48 580
έκεινος δε έθάπτετο· !ιe in grave and COffin. 49 :
συ μεν έπι στρωμνης μαλακης -ησθα κατακε{μενος, 580
81 Ο
lawless Israel, what is this unprecedented crime you committed,
'Λ
εκε ινος
δ" 'Φ ,
Λ
ε εν τα Ψ και σορψ. thrusting your Lord among unprecedented sufferings,
your Sovereign,
81 1'Ω 'Ισραηλ παράνομε, Τ{ τουτο dπηΡγάσω το καινον dδ{κημα, who formed you, 585
Λ εμ
καινοις 'β α λ ων " κυριον πα'θ εσιν,
' σου τον who made you,
τον δεσπ6την σου, who honoured you,
τον πλάσαντά σε, 585 who called you 'Israel'?
, , , 82 But you did not turn out to be 'Israel';
τον ποιησαντα σε,
you did not 'see God',50 590
τον Τιμήσαντά σε,
you did not recognize the Lord.
τον 'Ισραήλ σε καλ/.σαντα; You did not know, Israel,
82 συ δε 'Ισραηλ ούχ εύρ/.Οης· that he is the firstborn of God,
ού γtιp εΤδες τον θε6ν, 590 who was begotten bejΌre the morning stαr,
, "
ουκ ενοησας τον κυριον·
\, who tinted the light, 595
who lit up the day,
ούκ Ώδεις, JJ 'Ισραήλ,
\vho divided οίτ the darkness,
σΤι οδτ6ς έσΤιν ό πρωτ6τοκος του θεου,
t ,t Φ' θ ι w w Ps. 110 (109 LXX): 3. χ Of. Gen. 1: 4.
ο προ εωσ ορου γεννη εις,

t 'Φ Λ ΟΙ
Ο το ως επαν ισας,
,
595
47 For music and dancing at Passover see J. Jeremias, Euchαristic Words of
ό την ήμ/.ραν λαμπρύνας,
Jesus (London, 1966) 55 Ω. 1; W. Ο. van Unnik, 'Α note οη the dance ofJesus
ό το σκ6τος διακρ{νας, χ ίη the ''Acts ofJohn"', VigChr 18 (1964) 1-5.
1

48 Jews recline at the Passover meal to symbolize freedom (J. Jeremias,

572 ησθα Α: ης Β 575 δέ B(G)L: om. Ο 576-7 om. L
576-602 cont. SI 577 δέ O(graece) : et GSI: om. ΑΒ. 578-93 cont. L Euchαristic Words of Jesus 48-9).
579 δέ BOLSI : om. Α 580 στΡωμνης μαλακης Α: -ην -ην Β ησθα Α: 1 49 Ohrist's tomb is depicted as a coffin in the baptistery at Dura-Europos
ι

ης Β 581-2 σορψ ώ B(OG)LSl: σορω ίη σαρω mutatum Α 582 7Ταρά- (before 256) ; see illustration ίη F. van der Meer and Ο. Mohrmann, Atlαs ofthe
νομε τί BOGLSI : 7Ταρανομετοδη vel -μεΙτοδη Α 583 καινοις BOLSl: Kα~ Α Eαrly Christiαn World 46.
7Τάθεσιν BOL(SI) : 7Ταθειν Α 584-6 txt. BSI: 586 om. A(G) : qui te αuxit qui so This etymology of Isrαel appears already ίη Philo, De mutαtione nominum 81,

ι
te plαsmαvit (7Τλάσσειν) Ο: dominαtorem tuum etfαctorem tllurrι L 588 σε and perhaps lies behind John 1: 45-51. It arises from confusion with the
καλέσ. Α: ίην. Β 590 Θv( = θεόν) ABOSI: dominum GL 595 έ7Ταν- etymology ofPeniel ίη Gen. 32: 31. Cf. alsoJohn 9: 35-41.
θίσας scripsi: α7Ταντησας Α: α7Τανθησας Β: splendere fecit G(O?): oriri fecit SI SI For §§ 82-5 cf. Fr. 15; New Fr. π. 18-20. Bonner ρρ. 25-7 postulated a

(Ο?) : έ7Ταναστήσας Bonner 597 διακρίνας BOG: dissipαvit SI unde δι[ ανεί]μας common liturgical source with Constitutiones Apostolicαe 8. 12, but exaggerates
Bonner: δ[ιακρί]νας ίη Α legendum the resemblances.
r
1
1

Ι
 46 ΜΕΛΙΤΩΝΟΣ ΠΕΡΙ ΠΑΣΧΑ MELITO ΟΝ PASCHA 47
ό (την) 7Tpώrην βαλβιδα πήξας, who fixed the first marker,
ό κρεμάσας την γην,Υ who hung the earth,
οι σβ εσας
Ι "β υσσον,
α
who control1ed the deep, 600
600
ό εκτείνας 7() στερέωμα, Ζ
who spread out the firmament,
who arrayed the world,
ό κοσμήσας 7()ν κ6σμον,
(83) who fitted the stars ίn heaνen,
(83) ό τους εν ούρανψ άρμ6σας άστέρας,
who lit υρ the luminaries,
ό τους Φωστηρας λαμ7Τρvνας, a
who made the angels ίn heaνen, 605
ό τους εν ούρανψ 7Τοιήσας άγγέλους, b 605 who established the thrones there,
ό τους εκει 7Τήξας θρ6νους, who formed man υροn earth.
ό 7(JV ε7T~ γης άνα7Τλασάμενος ανθΡω7ΤΟν.
c
83 1t was he who chose you and guided you 52
83 οδτος.ην ό εκλεξάμεν6ς σε και καθοδηγήσας σε from Adam to Νoah,
ά7ΤΟ ",·ου Άδαμ ε7T~ 7(JV Νωε, from Noah to Abraham, 610
., ,..
α7ΤΟ του J.vωε ε7ΤΙ τον
"ΛΤ'" ., 'Άβ
ρααμ,
ι
610 from Abraham to Isaac
• ,
α7ΤΟ του
,.. Άβ ,
ρααμ ε7ΤΙ τον
" , .laaK
, 'Τ and Jacob and the twelνe patriarchs .
,
και τον
, 'Τ
.lακω
'β , \
και τους ι
-β ι
7Τατριαρχας.
d 84 1t was he who guided you into Egypt,
84 015τος.ην ό καθοδηγήσας σε εΙς Α ίγυ7Ττον, and watched oνer you and there sustained you.
Ι t was he who lit your way with a pil1ar 615
Kα~ διαΦυλάξας σε κάκει διαθρεΨάμενος.
and sheltered you with a cloud,
ο15τος .ην ό Φωταγωγήσας σε εν στvλ<ρ 615
, ι 'Φ 1\
who cut the Red Sea and led you through
και σκε7Τασας σε εν νε εl\Τ},
and destroyed your enemy.
ό τεμων 'Ερυθραν και διαγαγών σε
85 1t is he who gaνe you manna from heaνen,
Kα~ τον εχθρ6ν σου ά7Τολέσας.
who gaνe you drink from a rock, 620
85 015τ6ς εσην ό εξ ούρανου σε μανναδοτήσας, who legislated for you at Horeb,
ι, ι ,
Ο εκ 7Τετρας σε 7Τοησας, 620 who gaνe you inheritance ίn the land,
ι, V 'β θ ι
ο Εν .Δ.ωρη σοι νομο ετησας,
who sent out to you the prophets,
ό εν γυ σοι κληροδοτήσας, who raised up your kings.
ι ,ι; '\ 'Φ ι e
Ο ει",αποσΤΕιl\ας σοι τους 7Τρο ητας, 86 Ι t is he w ho came to you, 625
ι, ,
ο εγειΡας σου τους
'β ασι λ'"
Εις. who healed your suffering ones,
l' Ι, Ι 'Φ'
86 t
ουτος εσην ο 7Τρος σε α ικομενος, 625 and raised your dead.
ό τους 7Τάσχοντάς σου θερα7Τεvσας
Υ Cf. Job 26: 7. Ζ Cf. Gen. ι: 6-8; Ps. 104 (103 LXX): 2. a Cf.
και τους VEKPOVS' σου άναστησας. Gen. Ι: 14-18. b Cf. Ps. 104 (103 LXX): 4. C Cf. Gen. 2: 7.

d Cf. Acts 7: 8. e Cf. Matt. 23: 34; Luke ι ι: 49.

598 την suppl. Bonner: om. ΑΒ βαλβίδα
Bonner : βαρβιδαν Α: βασιλίδα Β:
fundαmentum CSI :firmαmentum G 600 vs. om. C 603 άρμόσας Α: 52 Ιn §§ 83-5 many biblical features are recalled, but affinities to the biblical
ορμασας Β(όρμήσας Testuz) :fixit C: disposuit G 605 ποιήσας Β: 1!~πoιη- text are inexact and may well be indirect. Besides the pentateuchal narratives,
(<ω[ς Α 606 β[ρόνοvς-61Ο το]ν deest Α 607 αναπλασάμενος Perler verbal approximations appear ίn such passages as Pss. 78 (77 LXX): 13-16,
= CG: -ον Β 615-39 om. Ga 615-16 cont. L 617 T€μων B(CG): 24, 55; 105 (104 LXX): 39-40; 136 (135 LXX): 13-16. Similarities to
τέμνων Α διαγαγών B(CG) : [δι]ι.:ίγων Α 618 απολέσας Α: αποσκεδάσας Constitutiones Apostolicαe 6. 3. ι and 6. 20. 6 led Bonner to postulate a common
Β: destruxit CG 619 σαι B(aE)CG: om. Α: σοι Testuz 620-1 ACGt: liturgical source ; but the common ground is all biblical, except the verb μαννα­
om. Β 622 vs. Α: om. BCG 624 έγείρας Α: έξεγ- Β 625-7 cont. L δοτείν.
 ΜΕΑΙΤΩΝΟΣ ΠΕΡΙ ΠΑΣΧΑ MELITO ΟΝ PASCHA 49
48
οδτός έσ-τιν είς δν έτόλμησας·
It is he that you outraged;
'i'" " ,(\,
ουτος εσ-τιν εις ον ησεfJησας'
~R it is he against whom you sinned;
οδτός έσ-τιν είς δν ήδίκησας· 630 it is he that you wronged; 630
'l' " c\"
ουτος εσ-τιν ον απεκτεινας' it is he that you killed;
οδτός έσ-τιν δν ήργυρίσω it is he from whom you extorted money,
απαΙT~σας παρ' αύτου το δίδραχμα Vπεp τfjς κεΦαλfjς αύτου. f demanding from him his two-drachma poll-tax.
87 Ά.χάριστε' Iσpα~λ, δευρο και Kplθη-τι προς έμε
87 Ungrateful Israel, come and take issue with me
περι τfjς αχαριστίας σου. 635
πόσου ανε-τιμ~σω το ύπ' αύτου πλασθfjναι;
about your ingratitude. 635
πόσου ανεTιμ~σω την των πατΙρων σου ανεύρεσιν; How much did you value being formed by him?
πόσου ανε-τιμ~σω την είς Αϊγυπτον κάθοδον How much did you value the seeking out ofyour fathers?
, , , ... ς,- Φ' ς,-' .... λ
και την εκει οιατρο ην οια του κα ου
. . 'Lωση'Φ ; How much did you value the descent into Egypt
88 πόσου ανε-τιμ~σω Τιις δlκα πληγάς; 640 and your sustenance there through handsome Joseph?
πόσου άνε-τιμ~σω τον νυκτερινον σ-τυλον 88 How much did you value the ten plagues? 640
, ,t
και την ημερινην νε
, Φ'λ
ε ην How much did you value the nightly pillar
και"ς,-"Ε
την οι ρυ θρας οια ..
ς,-'β ασιν;
and the daily cloud
πόσου ανε-τιμ~σω την έξ ούρανου μαννοδοσίαν and the crossing of the Red Sea?
και έκ πlτρας ύδροπαροχίαν 645
How much did you value the giving ofmanna from heaven
V 'β νομο θ'
και" εν .ΛωΡη εσιαν
and the supply of water from a rock 645
και την γfjς κληρονομίαν
and the law-giving at HOl'eb
και τας έκεΈ δωρεάς;
89 , , , \'
ποσου ανε-τιμησω τους πασχοντας
and the inheritance of the land
οvς αύτος παρων έθεράπευσεν; 650 and the benefits there?
τίμησαί μοι την ξηραν χεΈρα 89 How much did you value the suffering ones
-ην άπεκατΙστησεν τφ σώματι·
g
whom by his own presence he healed? 650
(90) , , \'
-τιμησαι μοι τους εκ γενετης τυ
.. Φλ'
ους Value for me the withered hand
c\
ους ς,-'
οια ..
Φωνης ε'Φωταγωγησεν'h, which he restored to the body;
τίμησαί μοι τΟ'υς κειμΙνους νεκρους 655 (90) value for me those blind from birth
οvς έκ μνημείου ανΙστησεν ήδη τεσσάρων ήμερων) to whom he brought light with a word;
628 vs. ACG: Offi. Β 629 vs. BCG: Offi. Α 630-2 cont. L value for me those who lay dead
631-2 vss. ABL: ίnν. G: 632 Offi. C 6 3 1 οδτός έστιν BG: Offi. A(C iteffi 655
629, 630)L 632 ον TJpyvplaw scripsi: είς ον ήργ- Α: ον άπηργ- Β: quem whom he raised from the dead αlreαdy four dαys old.
vendidisti L(argento add. G) 633 άπαιτήσας Β: άπύτησας Α 634 ϊ7jX
δευρο BC(G) : δευροι ω ισλ Α 636 πλασθηναι ACG: καθοδηγηθηναι Β •.. ]ανεστησεν ηδε r[circa 20 litterae]YEYWV ωτων Α( ... ε]γειΡων αύτόν? cf.
637 σου BC: Offi. Α: vs. Offi. G 642 ήμερινην Β: ήμέριον Α 645 κα! G) : post tres dies C: eduxit vel quarti diei mortuum quem resuscitαvit G
Α: την add. Β υδροπαροχειαν Β: tJapoaoalav Α 647 την γης scripsi: την
'Y.fjv Α: την εγ γης Β: την έκ γης Testuz 653 τους εγ γενετης τυΦλους
BCGt: τον έκ γε]!'~T11~ τυΦλων A(Hall)Ga 654 οnς BCGt: quem Ga: vs. f Cf. Matt. 17: 24-7. g Cf. Mark 3: 1-5 par. h Cf. John 9: 1-7.
Offi. Α 656 μνημιου Β: mortuis C: sepulcris G άνέστησεν 9 δη g ήμερων Β: j Cf. John ι Ι: 17-44.
 50 ΜΕΛΙΤΩΝΟΣ ΠΕΡΙ ΠΑΣΧΑ MELITO ΟΝ PASCHA 51
90 ά:rlμητοι αί παρ' αύτου σοι δωΡεαl' 90 Νο va1ue can be set οη his benefits to you,
συ δε άτlμως άνταπέδωκας είς αύτον τας χάριτας, and you set ηο value οη them when you gave him his thanks,
άχαΡιστlας άνταποδους αύτίΡ, repaying him with ungrateful acts,
κακα άντι καλων k 660 evil for good 660
και θλιψιν άντι χαρας and afHiction for joy
και θάνατον άντι ζωfjς· and death for life;
(91) ύπερ 0.0 και άποθανειν σε έδει. (91) ίη recompense for that you had to die.
1'
91 Ε ιτα , , "'θ
εαν μεν ε νους αΡπαγυ
β λ' • ..θ
ασι ευς υπο εχ ρων,
• , , ..
91 Furthermore, if a nation's king is seized by enemies,
δι' αύτον πόλεμος uvvluraraL, 665
for him a war is waged, 665
δι' αύτον τειχο$' ρήγνυται, for him a wall is breached,
δι' αύτον πόλις άναΡπάζεται, for him a city is sacked,
δι' αύτον λvτρα πέμπεται, for him ransoms are sen t,
δ Ι' "
αυτον πρεσ
, β , '\ \
εις αποστεΛΛονται
for him ambassadors are dispatched,
1] ίνα ζων άναλημφθΏ 670
either so that he may be received back alive, 670
1] ίνα νεκρος ταΦΏ· or so that he may be buried if dead.
92 'δ'
συ '" ,....,
ε την εναντιαν κατα του κυριου σου ηνεγκας ψη Φ ον' " ,/· . .
92 But you cast the opposite vote against your Lord.
ον γαρ τα έθνη ΠΡΟσεΚVνΟυν For him whom the gentiles worshipped
και"'β
ακρο υστοι ε'θ' Υ
αυμα~oν
and uncircumcised men admired
και άλλόΦυλοι Εδόξαζον, 1 675
and foreigners glorified,
4!~ και, Πι λ....
'Φ' , "Ι. ' .... m
675
ε ατος ενιψατο τα$' χειΡας,
over whom even Pilate wαshed his hαnds,
συ τουτον άπέκτεινας Εν τfj μεγάλυ EOpτfj. you killed him at the great feast.
93 Τοιγαρουν πικρά σοι ή των άζvμων Εορτη καθώς σοι γέγραπται'
93 Bitter therefore for you is the feast of unleavened bread, as it 1S
'Έδεσθε άζυμα μετα ΠΙΚΡlδων.n
680 wri tten for you:
ΠΙΚΡοl σοι ήλοι ούς ώξυνας,
Tou shαll eαt unleαvened breαd with bitter flαvours. 53
πικρά σοι γλωσσα ~ν παρώξυνας,
, ./. δ' ... " ο
Bitter for you are the nails you sharpened, 680
πικροι σοι ψευ ομαρτυρες ους εστησας,
, β' <\., bitter for you the tongue you incited,
πικροι σοι ροχοι ους ητοιμασας,
bitter for you the false witnesses you instructed,
657 σl Testuz: ι.ι[ Α: α Β 658-9 TαS χάριτas αχαΡιnαs Α( -ιστ{αs bitter for you the ropes you got ready,
α

Bonner) : TαS χαρειστειαs Β (sic) : grαtiαs ingrαtαs C : ingrαtitudinem G 660 καλων

Β: άγαθων Α 661 xapfis BC: χάριτοs Α: vs. om. G 664 έαν μ~ν kPs. 38 (37 LXX): 21. 1 Cf. Matt. 8: 5-13 par.;John 12: 20-1.
m Matt. 27: 24. n Exod. 12: 8. ο Cf. Matt. 26: 59-60.
E[[X]]evovs Β: μ~[ν E]evos Α: fit enim (γάρ) si nαtionis C 665 πόλεμοs
Α: ό π. Β 665-6 σvνίσταται-τειχοs ΑΒ: om. C 670 ή-671 ίνα: η
εινα ζων άναπεμφθυ μεινα Α: ϊνα λημφθυ ϊνα Els ζωην αναπεμθη ϊνα Β: ut recipiαtur
vivens seu (ή) C, unde txt. Chadwick 672 την έναντίαν Α: έναντίον Β 53 According to Mishnah Pesαhim χ. 5 R. Gamaliel required that the Pass-
673 προσεκύνουν Β(Ο) : προσκυνει Α 674-5 vss. ABC: ίnν. G 676 έν{- over Haggadah should include reference to the Passover (i.e. the lamb), the
ψατο Β: επενειψατο Α(άπενίψ- Bonner) 678 τοιγαροf}ν Β: τυνυν Α(το{-) unleavened bread, and the bitter herbs served with tlle mea1. Some such
68o-g2 κύριον cont. SI 680 ώςυναs Β: Egvvas Α Post 681 ponit 685 SI tradition may survive ίn Melito. See S. G. Hal1, JTS N.S. 22 (1971) 38-40,
683 txt. BC: om. ASI: αmαrα est tibi spongiα plenα αceto etfelle G fol1owing F. L. Cross.
 52 ΜΕΛΙΤΩΝΟΣ ΠΕΡΙ ΠΑΣΧΑ
MELITO ΟΝ PASCHA 53
πικρα{ σοι μάσΤιγες (lς Επλεςας, bitter for you the scourges you plaited,
πικρ6ς σοι' Ιούδας ον εμισθoδ6rησας,P 685 bitter for you Judas whom you hired, 685
πικρ6ς σοι ΙΗρώδης Ψ εςηκολούθησας, bitter for you Herod whom you followed,s4
,
πικρος Τ7 'Φ ας Ψ επεισ
σοι .n.αια 'θης, q .. ' bitter for you Caiaphas whom you trusted,
πικρά σοι χολη -ην εσκεύασας,
bitter for you the gall you prepared,
bitter for you the νinegar you produced,
πικρ6ν σοι όςος ο εγεώργησας, bitter for you the thorns you culled, 690
πικρά σοι ακανθα -ην ήνθισας, 690 bitter for you the hands you bloodied;
πικρα{ σοι χειρες (lς nμαςας· you killed your Lord ίη the middle of ] erusalem. 55
απ'κτεινάς σου τον κύριον εν μ'σψ 'Ιερουσαλήμ.
94 Listen, all you families oJ the nations, and see!
Αη unprecedented murder has occurred ίη the middle of Jeru-
94 Ά.κούσατε πασαι αί παTpια~ των EevCJvr Kα~ ίδετε' salem,
ι Φ'
καινος ,
ονος γεγονεν "'τ
εν μεσψ .J.EPOvaaλ'
ημ,
ίη the city of the law, 695
εν π6λει νομικfj, 695 ίη the city of the Hebrews,
εν π6λει έβΡαί"κfj, ίη the city of the prophets,
ίη the city accounted just.
εν π6λει προΦηΤικfj,
And who has been murdered? Who is the murderer?
εν π6λει δικα{q, νoμιζoμ'νrι.
Ι am ashamed to say and Ι am obliged to tell.
Ι,
και Τις πε
Φ'
ονευται; Τις
, δΙ
ε ο
ιφ ,
ονευς;
For if the murder had occurred at night,
700

εΙπειν αΙδουμαι και λ'γειν αναγκάζομαι. 700 ΟΓ if he had been slain ίη a desert place,
, \ \'
ει μεν γαρ νυκτωρ γεγονει ο
'ΙΦ'
ονος, one might haνe had recourse to silence.
η επ' ερημ{ας ην εσΦαγμ'νος, But now, ίη the middle of the street and ίη the middle of the city,
at the middle of the day56 [or al1 to see, 705
σιγαν εϋχρηστον ην.
has occurred a just man's unjust murder.
νυν δε επ~ μ'σης πλατε{ας Kα~ εν μ'σψ π6λεως 95 Just so he has been lifted up οη a tall tree,
μ'σης ήμ'ρας πάντων δρώντων 705 and a notice has been attached to show who has been lllurdered. 57
,
γεγονεν δ'''δ
ικαιου α ικος Φ'
ονος. Who is this? Το say is hard, and not to say is too terrible.
95 ι" ",/,
και ουτως υψωται επι ~υ
' \ C 'λου υψη
Ι,/, λ
ου'
'"
ρ Cf. Matt. 26: 15 par. q Cf. Matt. 26: 65-6 par.; ]ohn ι Ι: 49-53.
\
'λ'
και τιτ ι πεΦ'
ος προσκειται τον ονευμενον σημαινων. , r Ps. 96 (95 LXX): 7.
'....
Τις ουτος; το ειπειν
Ι, Λ β \ \ Ι
αρυ και το μη ειπειν
\ , Λ φβ
ο
,
ερωτερον.

S4 Following Evαngelium Petri ί. 1-2 ίη making Herod a principal agent οη

684 νs.
ABCG: om. 81 686-7 νss. ABCG: om. 81 689 νs. ABC8 I :
behalf ofthe Jcws ίη condcmningJcsus; contrast Lukc 23: 7-12,15.
om. G 690 ήνθισας Testuz: ηvθ?]9'[ας Α: ημβησας Β: plicαsti C :fecisti 55 The rcpcated asscrtion ίη §§ 93-4 that Christ died ίη the middlc of
coronαm G: νs. om. SI 693-729 cont. S2 693 πα σαι ABGtS2: om. C Jcrusalcm may be connected with thc fact tlIat thc traditional site of the
α{ Α: om. Β εθνώ B(-wv)CS2: άν]θρώπων AGt και ειδετε ABGt(S2):
crucifixion was encloscd within Herod Agrippa's wall of A.D. 41-4, and with
om. C 694 Ί[ερουσ.-700 αΙ]δοVμαι deest Α 697 νs. BCGt: om. S2 Melito's claim to lIaνe νisited Palestinc (Fr. 3). Scc Α. Ε. Harνey, 'Mclito and
702 εσΦαγμtνος Β: άπεσΦ- Α 704 εl[πι μtση]ς πλατιας A(Bonncr recte):
Jcrusalcm', JTS N.S. 17 (1966) 401-4.
εμ μtσης πλατε{ας Β: ίπ mediis plαteis C(inter plαteαs GS2) unde εν μtσαις πλατε'αις
56 Apparcntly contradicting 'ίη thc cνcning' of § 71 (499). But both arc
forsitan lcgcndum και έν JLtaιp πόλεως scripsi cf. BG: και πόλεως Α: και
compatiblc with a condcmnation about ηοοη as inJohn 19: 14. T11c sourcc may
πόλεως έν JLtaιp πόλεως Β: civitαtis CS2: ίπ medio civitαtis G 705 μtσης be ην δε μεσημβρ'α ίη Evαngelium Petri ν. 15.
[ήμtρας] A(Hall)CG: om. BS2 706 δικα'ου B(CGS2): ... ]ως Α 57 Ιη νiew of96 (716) the reference is to Evαngelium Petri ίν. 11, where the
707-26 cont. SI 707 ούτως Α: ούτω Β: om. C: illum G: hic SI: sic 82 superscription reads 'This is the king of Israel', rather than to the canonical
υψωτε Β(-ται)(CG): ύψοV[ται A(S I8 2) ϋψηλου AGS2: om. BC8 I 709 τδ Ι - gospels where it reads (with νariations) 'The l{ing of the Jews' (Mark 15: 26
Φοβερώτερον BC: τδ μη εΙπειν Φωβεροτερον Α: μη ante εΙπειν Ι ροη. GS I8 2
par.).
 54 ΜΕΛΙΤΩΝΟΣ ΠΕΡΙ ΠΑΣΧΑ ι MELITO ΟΝ PASCHA 55
1Τλ~v ακούσατε τρέμοvτες δι' OV έτρόμαξεv ή γη. 710 \ Υet listen, trembling at him for whom the earth quaked. 710
96 ό κρεμάσας τηv yijv κρέμαται' 96 He who hung the earth is hanging;
ό 1T~ξας τους ούραvους 1Τέ1Τηκται' 1
1 he who fixed the heavens has been fixed;
ι

ό στηρίξας 'T<l1TdVTa έ1T~ ξύλου έσT~PΙKTαι'

he who fastened the universe has been fastened to a tree;
ο~ δ εσ1Τοτης
' "βρισται'
υ
the Sovereign has been insul ted ;
ο~ θ'
εος 1Τε φ' oveVTat· 715
ο~ β ασι λ ευς \ ,.. 'τ
του 'λ"
.ισραη aVTJpTJTat ~,
υ1ΤΟ δ ε ξ"
ιας 'τ
.ισραη λ'
ιη δ ος.
the God has been murdered;58 715
97 '"
ω φ'
ovov " '"
'δ'
καινου, ω α ικιας καιvης' " the King of Israel has been put to death by an Israelite right
ό δεσπότης 1Ταρεσχημάησται γυμvijJ TijJ σ6Jμαη, hand.
και ου ,
'δ'ε 1Τεριβο λ" .,
'ξ'ιωται ινα μη'θ εα θ"
ης η TJ' 97 Ο unprecedented murder! Unprecedented crime!
δια τΟ'υτο οί φωστηρες α1Τεστράφησαν 720 The Sovereign has been made unrecognizable by his naked body,
Kα~ ή ήμέρα συvεσκότασεv,S
and is not even allowed a garment to keep him from view.
"
01Τως κρυψΏ './."
TOV '
ε1ΤΙ'ξ υ'λ ου γεγυμvωμενον,

ού το ΤΟ'υ κυρίου σωμα aKOTt,wV That is why tlle luminaries turned away, 7'2.0
'λλ'
α α , TWV
τους " αν
, θ' '
PW1TWV ο'φθ α λμους. and the day was darkened,
98 Kα~ γαρ του λαου μ~ τρέμοvτος έτρόμαξεν ή yij.t 725 so that he might hide the one stripped bare upon the tree,
του" λ αου" μη'Φ οβη θ'εvτος ε'φ οβη'θησαν οι(ovpaVOL'
, ,U darkening not the body of the Lord
του λαου μ~ περιεσχισμένου 1Τεριεσχίσατο ό αγγελος·ν
,,' ,
"λ αου μη κωκυσαντος ε'βροvτησεv ε'ξ'''' , but the eyes of men.
του ουρανου κυριος

"δ ωl<:εν
\ ".1.
και υψιστος ε φ'
ωνην. w
98 For when the people did not tremble, the earth quaked; 725
when the people were not terrified, the heavens were terrified;
99 Δια τουτο, (!J Ίσpα~λ, 730 when the people did not tear their clothes, the angel tore his ;59
έ1T~ του κυρίου ούκ έτ[ρόμαξ]ας,
when the people did not lament, the Lord thundered out of heaven
<impugnatus ab hostibus contremuisti;>
and tlze Highest gave voice.
7 ΙΟ άκούσατε τρ'μοντες BCGSI : -σαντες -ετε Α έτρόμαςεν (ούρανος και add.)
Α: ετραμησε Β: tremuit C(G)SIS2 712 τους BC: ωη. Α 713 τα. 99 Therefore, Ο Israel, 730
πάντα ABCS2: terrαm SI 714 ϋβριστε A(-Tat)(CGS2): παρυβριστε Β: nudo
corpore add. SI 715 πεΦόν€Vται ΑΒ(ίην. πεΦ. et 714 ύβρισταιC)SIS2: you did not quake ίη the presence of the Lord,
πέΠΟ!Jθεν Anastasius Sinaiticus 716 του Β: om. Α 'lσραηλΕτιδος Bonner
so you quaked at the assault of foes;
cum SIS2: ισλ'ραηλιτιδος Α: ιηλ Β(Ο) 717 Φόνου .•. άδικΕας ABS2: ίην.
SI: invidiα ... visio G: ώ άδ. κ. om. C καινης Bonner cum (G)SIS2: κενης
ΑΒ 719 ~ς/ωται Α: ~ςιώθη Β ίνα μη θ. ABCSI: om. GS2 722 κρύψτι S Cf. Mark 15: 33 par.; Evαngelium Petri ν. 15. t Cf. Matt. 27: 51;
ΑΒ: celarent CG: velarent S1S2 τον ABC: deum add. SI: corplls add. S2 Evαngelium Petri νί. 21. U Cf. Evαngelium Petri νί. 21. V Cf. Mark 15:

ου 38 par.; Evangelium Petri ν. 20. w Ps. 18 (17 LXX): 14; cf. Mark 15: 34
723 ού το Bonner cum CGS1S2: ουτως Α: το B(sic) σκοτ/ζων Β: -ον Α: par., 37 par.; Evangelium Petri ν. 19.
teιzebrantes C(GS1S2) 724 των ACS1S2: τούτων B(G) 725 έτρ[ ο]μ,ςχςεν
Α: ετρεμεν Β 727 -Εσατο ό αγγελος ACG: -/σθησαν αγγελοι Β: vel~m
add. Ο(καταπετασμα graece): velum templi add. G: περιεσχ.-728 κωκύσαντος
om. S2 728 κωκύσαντος BCG: κολυσ- Α 729 και Β: ό add. Α cum 58For Melito's theopaschite statements see Introduction, ρ. χΙίίί.
LXX Post 729 desinit S2 730-47 cont. L 730 ώ B(CG)L: om. S9For full account of early Christian interpretations of the tearing of the
Α 731 AGL: om. Β 732 L: om. ABCG temple veil see Bonner 41-5. Το his references add New Fr. Π. ι Ι.
 ΜΕΛΙΤΩΝΟΣ ΠΕΡΙ ΠΑΣΧΑ
56 ι MELITO ΟΝ PASCHA 57
" - "Φ
επι του κυριου ουκ ,
ε οβη'θης, you were not terrified ίn the presence of the Lord,

,\
<. _ Ι "ι
) <. .)
επι του κυριου ουκ εκωκυσας, 735
" - Ι , , you did not lament oνer the Lord, 735
επι των πρωτοτοκων σου εκωκυσας·

κρεμαμένου TOV κυρίου ού περιεσχίσω, so you lamented oνer your firstb01'n;

,,-
επι των πε
Φ'
ονευμενων περιεσχισω·
, you did not tear your clothes when the Lord was hung,
έγκατέλιπες τον KVpΙOV,
so you tore them oνer those who were slain;
[ούχ] εύρέθης ύπ' αύτου· 740
ούκ έ[δέξω τον ΚVΡΙΟν] , you forsook the Lord,
ούκ ~λεήθης ύπ' αύτου· you were not found by him; 740
\,
'δ α'Φ ισας τον κυριον,
η

~δαΦίσθης χαμαί.
you did not accept the Lord,
, \,..... ι

(100) και συ μεν κε ισαι νεκρος, 745 you were not pitied by him;
έκεινος δε ανέστη έκ νεκρων you dashed down the Lord,
, "R
και ανεJJη εις τα υψη
' 'Ι,Ι, λ' -
α των ουρανων.
, -
you were dashed to the ground.
100 ΚVΡιος ένδυσάμενος τον ανθρωπον (100) And you lie dead, 745
και παθων δια τον πάσχοντα but he has risen from the dead
και δεθεις δια τον κρατοvμενον 750
and gone up to the heights of heaνen.
και κριθεις δια τον κατάδικον
,
και τα Φ'
εις δ'
ια \
τον τε θ αμμενον ' 100 The Lord, when he had clothed himselfwith man
,ι , _ , , 'β' 'Φ ι
101 ανεστη εκ νεκρων και ταυτην ε οησεν την ωνην·
and suffered because of him that was suffering
Τίς ό κρινόμενος προς έμέ; ανηστητω μοι.Χ
έγω τον κατάδικον απέλυσα ο 755 and been bound because of him that \vas held fast 750
έγω τον νεκρον έ'ωογόνησα· and been judged because of him that was condemned
έγω τον τεθαμμένον ανίστημι·
and been buried because of him that was buried,
(102) τίς ό ανηλέγων μοι;
102 "Φ
εγω,
'tV
ησιν ο .Λ.ριστος,
, 101 arose from the dead and uttered this cry:
'Who takes issue with me?-let him stand against me.
733 Α(Β post 735)Gψ)L: om. C 734 νs. deperditum iudico
736 ABC(L): om. G σου BC: om. A(super mortuos filios habet L) Ι released the condemned; 755
737 ABCGa: om. GtL 738 BC(Ga) (L cf. 736) : om. AGt πεφον. Β:
Ι brought the dead to life;
filios add. C(L): pueros add. G 740 AGtL: om. BCGa αυτου AL:
domino Gt 741 ουκ ~[ ... Α: non αccepisti dominum Gt: νs. om. BCGaL Ι raise up the buried.
742 ABCG: om. L 742 αυ[του-746 έκεί'νος] paene deest Α
743-7 cont. SI 746-7 έκ-ούρανων BCLSI: έκ ν[εκρων και άνέβη εΙς τον] (102) Who is there tha t con tradicts m.e?
ουρανων νel simile breνiore lacuna Α: e mortuis et exαltαtus αd cαelum G
102 Ι am the one', says the Christ,
749-52 cont. SI 749 παθων AB(G)SI: mortuus est C 754 έμέ Α: με Β
756 έζωογόνησα (Α prima manus)B: έζωΟ1Το{ησα Α corrector 758 ό Β:
om. Α 759 χς Α(ΧΡιστός)C: χριστος χς Β χ Isa. 50: 8.
 58 ΜΕΛΙΤΩΝΟΣ ΠΕΡΙ ΠΑΣΧΑ Ι MELITO ΟΝ PASCHA 59

έγω ό καταλύσας τον θάνατον 760 Ί am the one that destroyed death60 760
και'θριαμβ' "θ'Υ
ευσας τον εχ ρον
and triumphed over the enemy
και καταπατησας τον Cf,δηv and trod down Hades
και δ~σας τον ίσχυρονΖ and bound the strong one
και"Φ ,
α αρπασας τον αν θρωπον εις τα υψη '"
',1. λ'α των
~ ουρανων'
~ " , and carried off man to the heights of heaven;
, ,
εγω,
φ ησιν ο'χριστος. ' 765 Ι am the one', says the Christ. 765
103 το{νυν δευτε πασαι αί πατριαι των ανθρώπων 103 'Come then, all you families of men who are
., (
αι εν αμαρτιαις πε
, Φ
υραμεναι
, compounded with sins,
και'λ'β "Φ'
α ετε α εσιν αμαρτηματων. a , and get forgiveness of sins. 61
,\ Ι
εγω γαρ εψι υμων η α
, f' _ t "Φ
εσις,
For Ι am your forgiveness,
έγω το πάσχα τfjς σωτηρ{ας, 770 Ι am the Pascha of salvation, 770
'\ι, \ΙΙ\Ι- Φ'
εγω ο αμνος ο υπεΡ υμων σ αγεις' Ι am the lamb slain for you;

έγω το λύτρον ύμων, Ι am your ransom,

έγω ή ζω-η ύμων,b Ι am your lije,

έγω το φως ύμων, C Ι am your light,

έγω ή σωτηρ{α ύμων, 775 Ι am your salvation, 775

έγω ή ανάστασις ύμων, d Ι am your resurrection,
, , • β ασι λ'
εγω ο • ~
ευς υμων' Ι am your king.
έγω ύμας αναστησω δια τfjς έμfjς δεξιας· Ι will raise you up by my right hand;
, , t - ,Ι
εγω υμας αναγω εις τα υψη α των ουρανων'
, 't./, λ' - , - Ι am leading you up to the heights of heaven;
έκει ύμιν δε{ξω τον απ' αίώνων πατέρα. 780 there Ι will show you the Father from ages past.' 780

104 It is he that made heaven and earth

104 Οδτός έστιν ό πoι~σας τον ούρανον και την yfjv
and fashioned man ίn the beginning,
και πλάσας έν αΡχfi τον ανθρωπον,
who is proclaimed through the law and prophets,
ο• δ"
ια νομου και'Φ
προ ητων~ κηρυσσομενος, ,
who was enfleshed upon a virgin,
ό έπι παρθένφ σαρκωθε{ς,
Υ Cf. Col. 2: 15. Ζ Matt. 12: 29 par. a Acts 10: 43; 26: 18.
764 αφαρπάσας BC: καθq.ρμασας Α ύψη λα Β: ύψη Α 765 ό Β: om. b Cf.John 11: 25; 14: 6. C Cf. John 8: 12. dCf.John 11: 25.
Α 766-78 cont. L 766 αΖ Β: om. Α 767 al εν AC: λιν Β
768 άμαρτημάτων Β: άμαρηων Α 770 σωτηρίας Β(Α) : vestrae add. C(G)
77 ι ύμων σΦαγις Β: υεΦαγεις Α 772 ~[ύTpoν A(Bonner, perpaucis ίη
lacuna restituendis) : λουτρόν BC: liberatio G: redemptia L 773 BCGL: om. 60 This hymnic passagc rese!llbles Hippolytus, Apastolic Tradition 4. 8 as well

Α Post 773 ροη. 776 BC 774 ABCG: om. L 775 Τι σωτηρία as various tcxts related to l\1elito such as Ps.-Epiphanius, De resurrectione 8
BCL: ό σω[ η7Ρ Α: liberαtor creαturαrιlm G 776 Τι αν. ύμων Β: ϋμιν Τι αν. Α (Nautin ρ. 157); Fr. 13; New Fr. 11. 14- There may be a common liturgical
777 έγω ό β. ύμων Β: [ ....... ] ό β. Α 778-80 txt. C: ordinem 779, root (J. Kro11, Gott und Holle (Leipzig, 1932) 1-125). The absence of extended
780, 778 Α: 779 (έγω ύμας αναστήσω add., cf. 778), 780, 778 Β: 779, 780G : mythology of the descent into Hades confirms the early date of Peri pαschα (Α.
778 L 779 τα ύψηλα Β: τ[ α ύψη] Α 780 έκει BCG: έγω Α Grillmeier, Zeitschrift fur katholische Tlzeologie 7 ι (ι 949) 8-12).
781 cont. L 781-9 cont. SI tunc desinit 781 έσην ό ποιήσας 61 103 is an invitation to baptism. But it should not be inferred with Perler

BCGLSI: brevius Α, ut έττ[οίησεν] 783 νόμ.ι;ψ AC(G)SI: νόμων Β (ρ. 204) that a baptismal rite fοlΙσ\vs the 110mily (R. Cantalamessa., LΌmelίa '/π

784 έπ1. B(C): ε[ Α: e G: in SI S. Pαschα' dello pseudo-Ippolito di Romα (Milan, 1967) 282-7).
 60 ΜΕΛΙΤΩΝΟΣ ΠΕΡΙ ΠΑΣΧΑ MELITO ΟΝ PASCHA 61

ό έπι ςύλψ κρεμασθείς, 785 who was hung upon a tree, 785
ι, ..... Φ' who was buried ίn the earth,
Ο εις γην τα εις,
who was raised from the dead
ό έκ νεκρων άνασταθεις and went up to the heights of heave,
, ,
και ανε
λθ' ,
ων εις τα υψη
'Ι,Ι. λ' ... ,
α των ουρανων,
...
who sits at the Father's right hand,
ό καθήμενος έν δεςιq. του πατρός, who has power to save every man, 790
ό έχων έςουσίαν πάντα σώζειν, 790 through whom the Father did his works from beginning to
δι' ov έποίησεν ό πατηρ Τι]. άπ' άρχf}ς μιf.XPΙ αΙώνων. eternity.
l' " \ - , , -
105 He is the Alpha and the Omega;
105 ουτος εσην το α και το ω·
he is beginning and end,
οδτός έσην dpx!J και Tιf.λoς, e beginning inexpressible and end incomprehensible;
dpx!J άνεκδιήγητος και Tιf.λOς άκατάλημπτον· he is the Christ; 795
οδτός έσην ό ΧΡιστός·f 795 he is the king;
l' "
ουτος εσην οιβ ασι λ'
ευς·
he is Jesus;
he is the captain;
οδτός έσην Ίησους· he is the Lord;
"t' ι,
<
οδτος ό) στρατηγός· he is the one who rose from the dead; 800
ουτος ο κυριος· he is the one who sits at the Father's right hand;
οδτος ό άναση].ς έκ νεκρων· 800 he carries the Father and is carried by the Father.
Το him be glory and power for ever. Amen.
οδτος ό καθήμενος έν δεςιq. του πατρός·
Φ ορει
,,' ,
τον πατερα και υπο του πατρος
, ι'..... 'Φ"
ορειται· Melito's On Pascha.
Ψ ~ δόςα και το κράτος εΙς τους αιωνας. άμήν. e Reν. Ι: 8; ~2I: 6. f John 7: 26, 41; Acts 9: 22.
Μελίτωνος Περι πάσχα.
785-8 cont. L tunc desinit 785 ό Α: Offi. Β 787 dvaaTa]~~t~ Α:
αναση, Β 788 εΙ,] desinit Α 790 πάντα σώζειν scripsi: πάντα κρινε
σωζιν Β: salvare C: discerrιendi vivos et mortuos G Post 794 discrepat G
795 έσην Β: Iesus add. C cf. 797 797 Β: νs. Offi. C 798 ό suppl.
T~stu~ CUffi C:, Ol~. ~ , 803 αΙ~να'ΛB:, aeta~es ae:at~?, P?st 804 ΙP1J,VTJ
τιμ γραψαντι και τιμ αναγινωσκονη και τοι, αγαπωσι τον κν εν αΦελοτηη καρδια,
add.B Ι

Ι
 FRAGMENT 1 63
i
4 Ιη his book to the Emperor [Melito] relates that things of this
I
)

kind happened against us ίη his day:

5 Something that has never happened at all before, the race of the
Fragment 1* godly is persecuted, being harassed by new decrees throughout
'Εν δ'ε τφ
~ προς
, τον
, αυτοκρατορα
, , β ιβλ'ιφ τοιαυτα
" , ηνα κα θ' Asia. 2 For the shameless informers and lovers of other men's goods
4
are taking advantage of the ordinances to commit open robbery,
ήμων επ' αυτου γεγονέναι ίστορει'
by night and day plundering those who do ηο wrong.
5 1Ίο' γαρ
, ου'δ' ,
επωποτε γενομενον, " δ ιωκεται
νυν ' το'~θ
των εοσεβ" ων

γένος καινοις ελαυν6μενον δ6γμασιν κατα την Άσlαν. οί 6 Later he says:

γαρ , δ"
, αναι , και,,,
εις συκο Φ ανται των α'λλ οτριων
" ερασται' " την εκ 5 If it is at your command that this is done, let it count as rightly
~ δ ιαταγματων
των , , ,εχοντες α'Φ'
ορμην, Φ ανερως
~ λ ΊJσTευOυσι,
' happening! Ajust king would not ever purposc wrong, and we are
νύκτωρ και μεθ' ήμέραν διαpπά~oνTες τους μηδεν άδικουντας. glad to win the prize ofsuch a death. The only petition which we
make to you is this, that you first personally acquaint yourselfwith
6 ,
και με θ'"
ετερα Φ ησιν' ,
those whose actions cause such strife, and fairly decide whether
και εΙ μεν σου κελεύσαντος τουτο πράττεται, έστω καλως
they deserve death and punishment or safety and peace. But if in
,
γινομενον' δ'ικαιος γαρ
'β ασι λ' "'δ'
, αν
ευς ουκ α ικως βουλ ευσαιτο
' 10
fact you are not the source of this decision and this new ordinance,
,
πωποτε, t " ηΙδ'
και,ημεις εως Φ'
ερομεν του" , θ'
τοιουτου ανατου το,
which is not fit to be used even against barbarian enemies, then far
,.
γερας' ταυτην δ' ,
ε σοι μονην προσ Φ'
ερομεν δ' ,
εησιν ινα αυτος ., "
, , , ,,, , Φ λ ", more we implore you not to leave us suffering such public pillage.
προτερον επιγνους τους της τοιαυτης ι ονεικιας εργατας,

δικαlως ΚΡlνειας εΙ άξιοι θανάτου και τιμωΡlας η σωτηΡlας 7 He adds further to this when he says:
\ t
και ησυχιας εισιν.
, ') 1 ')
ει
δ' , , "..
ε και παρα σου μη Ειη η
\ " f β λ'
ου η 15 Our philosophy first flourished among barbarians, but it blos-
., και" το καινον
αυτη ~
, τουτο δ'
ιαταγμα, ο
C\
μη δ'ε κατα
'β αρβ'
αρων somed out among your peoples during the great reign of your
πρέπει πολεμlων, πολυ μαλλον δε6μεθά σου μ~ περιιδειν ήμας ancestor Augustus, and became especially for your empire an
εν TOιαύTΊJ δημώδει λεηλασlq.. auspicious benefit. For from that time the power of Rome grew
to become great and splendid. Το that power you have become
7 ' Τθ'
τουτοις αυ ις επι Φ'
ερει λ'εγων' a successor desired ίn prayer, and will continue to be so, together
ηt γαρ
\ κα θ' ημας
t " Φ ι λοσο Φ"ια προτερον "
μεν εν β αρβ' "
αροις ηκμασεν, 20 with your son, if you guard the philosophy of the empire which
επανθήσασα δε τοις σοις έθνεσιν κατα την Αυγούστου του was nursed with and began with Augustus, and which your
σου προγ6νου μεγάλην άρχήν, εγενήθη μάλιστα Tfj afj 8 ancestors respected alongside the other cults. This also is the
βασι λ ELq.
'·' αισιον 'θ'"
αγα ον. εκτοτε γαρ εις μεγα και'λ αμπρον
\', ' surest proof that it was for good that our thinking flqurished to-
τ6 tΡωμαlων ηύξήθη κράτος· σΟ συ διάδοχος ευκταιος gether with the empire which began so well-the fact that nothing
" ~ παι δ'
γεγονας τε και εσΊJ μετα του ος, Φυλ'
, ., "β ασι λ'
ασσων της \ειας 25
ι The emperor is Marcus Aurelius. See Introduction, ρ. Χίϊ.
\ συντρο
την , Φον και, συναp~αμενην
t.' Α"υγουστφ Φ ι λ οσο Φ'ιαν, ην t\
2 The 'new decrees' which broke a long peace for Christians haνe been
και οί πρ 6γονο' σου πρ6ς ταις άλλαις θΡΊJσκεlαις ετlμησαν, νariously interpreted, as by Η. Gregoire, 'Nouνelles obserνations sur le nombre

8 και τουτο μέγιστον τε/(μήριον του πρ6ς άγαθου τ6ν ι(αθ' ήμας des martyrs', Bulletin de lΆcαdέmίe royαle 38 (ι 952) 37-60 (decrees of the Com-
mune Asiαe); J. Zeiller, Ά propos d'un passage enigmatiquc de Meliton de
λ ογον
' , , TΊJ
συνακμασαι , κα λ" , β ασι λ'
'ξ αμενΊJ
ως αρ , του"
ELq., εκ Sardes', Revue des itudes αιlgustiniennes 2 (1956) 257-63 (imperial legislation
against disturbing peace by religious noνeltics). Notc also the Senatusconsultum
29 έκ του: τό legendum? of 176 or 177 pcrmitting criminals to bc uscd instcad of gladiators; see J. Η.
Qliνer and R. Ε. Α. Palmer, 'Minutes of an act of the Roman Senate', Hesperia
*' For the text see ρρ. ΧΧίΧ, χΙνίίϊ. 24 (1955) 320-49, criticized by Τ. D. Barncs ίη JTS N.S. 19 (1968) 517-19.
 FRAGMENT 1 FRAGMENT 1 65
64
μηδεν Φαυλον α:πο τijς Αύγούστου άρχfjς άπαντfjσαι, άλλα 30 ignoble befell it from the rule of Augustus, but οη the contrary
everything splendid and glorious ίη accordance with the prayer
τούναντίον άπαντα λαμπρα και ένδοξα κατα τας πάντων εύχάς . 9 of all. Alone among all, yielding to the persuasion of certain
' παντων,
μονοι , ,
αναπεισ θ' . , Τινων β'
εντες υπο 'θ'
ασκανων αν ρωπων,
9 malicious persons, Nero and Domitian were willing to subject our
τον καθ' -ήμας έν διαβολυ καταστfjσαι λόγον ήθέλησαν Νέρων thinking to slanderous attack; from that source, by unthinking
και, Δ ομετιανος,"Φ'α ων
1" και"~το της συκο Φ' αντιας α'λ ογφ
' habit, the flood offalse information against such people has come
' " , • ~ β ,~
συνη θ ELq. περι τους τοιουτους ρυηναι συμ ε{Jηκεν ψευ ος'
./, ~δ 35 1Ο about. But their ignorance was corrected by your religious fathers,
'λλ' , "" . , , β" , \vho many times rebuked ίη writing those many who dared to use
10 α α την εκεινων αγνοιαν οι σοι ευσε εις πατερες violence against these men. Among them, your grandfather
,
επηνωρ θ ωσαντο,
' πολλ ακις
ι πο λλ'"
οις επιπλη'ξ αντες εγγρα
"Φ ως, Hadrian clearly wrote to (besides many others) Fundanus the
όσοι περι τούτων νεωτερίσαι έτόλμησαν' έν οίς ό μεν pl'oconsul, who was also governor of Asia;3 and your father, while
πάππος σου Ά.δριανΟς πολλοις μεν και άλλοις, και Φουνδανψ you also were sharing the general administration with hiιn, wrote
that ηο violence should be used ίη connection with us, notably
δ ε' τφ~'θ ι δ ε' της
~ nσιας,
'Α , γρα'Φων Φ'
αν υπατφ, ηγουμενφ
• , αινεται,
40
to the Larissans and to the T11essalonians and Athenians and to
ό δε πατηρ σου, και σου τα σύμπαντα διοικουντος αύτψ, 11 all the Greeks. 4 And ίη your case, since you hold the samc ορίηίοη
ταις πόλεσι περι του μηδεν νεωTεpί~ειν περι -ήμων έγραψεν, as they did concerning these men, and are ίη your humanity and
έν οΙς και πρΟς Λαρισαίους και προς Θεσσαλονικεις και your philosophy far greater, we are even more convinced that you
11 Άθηναίους και προς πάντας .,Ελληνας. σε δε και μαλλον \νίΙΙ do all that we ask ΥΟΙΙ.
περι τούτων την αύτη ν έκείνοις έχοντα γνώμην και πολύ γε 45
Melito, bishop of Sardis, after many of the things which are also
Φιλανθρωποτέραν και Φιλοσοφωτέραν, πεπείσμεθα πάντα
produced by the same Justin,5 says:
πράσσειν όσα σου δεόμεθα. We are not devotees of stones which have ηο sensation, but \ve
are worshippers 6 of the οηlΥ God who is before all and over all,
Fragment 2* and of his Christ who is the ννord of God before the ages,7
Μελίτων Σαρδιανων έπίσκοπος μετα πολλα των έπιδοθέντων and so forth.
, ~ , ,.., Τ ' ,J.,.".'
παρα του αυτου .LουσΤινου ψ,Ι σιν '
12 1η the Extracts written by him, tlle same author ίη his preface
Ούκ έσμεν λίθων ούδεμίαν αίσθησιν έχόντων θεραπευταί, as he begins makes a catalogue of the acknowledged books of
άλλα μόνου θεου του προ πάντων και έπι πάντων και του
Χριστου αύτου οντος θεου λόγου προ αΙώνων έσμεν 5 The extant rescript is generally l'egarded as a Cllristian forgery, tllOugh it
could conceivably contain genuine elements. 1η the Justin manuscript it
θρησκευταί,
purports to come from Antoninus Pius, and this fits Melito's description, but its
και τα έξfjς. destination mentions οηΙΥ Asia, not Larissa, Athens, etc. Ιη Eusebius it has the
name of Marcus Aurelius, despite the fact that EusebiU3 attributes it to Anto-
Fragment 3* ninus. If the rescript originally had Marcus Aurelius' name, it perhaps pur-
12 'Εν δ'''' , αυτφ
ε ταις γρα Φ εισαις , . . . 'Εκλογαις
Λ' , , κατα" το
ο αυτος ported to be a favourable response to Melito. For documented discussion, see
notes ofH.J. Lawlor and J, Ε. L. Oulton, Eusebius bishop ο/ Cαesαreα The ecclesi-
προοίμιον άρχόμενος των όμολογουμένων τfjς παλαιας αsticαl histo~y αnd The mαrtyrs of Pαlestine ίί (London, 1928, repr. 1954) 128-9;
40 δ~2 om. pauci 41 σύμ7Ταντα διοικ-: 7Τάντα συνδιοικ-Ιegeηdum G. Bardy, Eusebe de CΈsαree Histoire ecclesiαstique (SC 31, Paris, 1952) 177-8.
47 7Τράσσειν: 7Τράξειν legendum? 3· 2 7Τροοίμιον: αύηρ vel αύτ<) add. alii 5 The compiler of the Chronicon pαscαle appears to have had a substantial and
perhaps complete copy of Melito's Petition, and found it ίη agreement with
... For the text see ρρ. χχχ, χΙνίίί. Justin's Apologies.
6 As often among the Apologists, Melito seems to be rebutting a charge of
3For the rescript see Justin, ι Apology 68 and Eusebius, ΗΕ 4· 9· atheism; cf. Justin, ι Apology 6; Athenagoras, Supplicαtio 4-10.
41t is possible that this passage either prompted the fabrication of the
7 The terminology has biblical roots ίη Col. ι : 17; Rom. 9: 5; Ps. 2 : 2 (Acts
Rescript to the Commune Asiαe preserved ίη Eusebius, ΗΕ 4· 13 and ίη the manu-
4: 26) ; Rev. 19: 13; Ι Cor. 2: 7.
script of Justin's Apologies, or was itself prompted by a version of that rescript.
828811 D
 FRAGMENT 3 67
66 FRAGMENT 3
the Old Covenant, which we must also detail here. He writes
διαθήκης γραφων ποιειται κατάλογον· ον και άναγκαιον thus:
κατα 'ι
λ ε~αι, γρα'Φ ει δ'ε ./
ουτως· 13 Melito to Onesimus 8 his brother, greeting. Inasmuch as you
13 Μελlτων Όνησlμψ τψ άδελΦψ xalpELV. έπειδη πολλάκις 5 have often made request, ίn the zeal which you show for the
ήξlωσας, σπουδfj Tfj προς τον λόγον χρώμενος, γενέσθαι σοι word, to be made possessor of extracts from both the law and
'λ '" Λ' 'Λ Φ Λ 'Λ Λ
the prophets concerning the Saviour and all our faith,9 and
εκ ογας εκ τε του νομου και των προ ητων περι του σωτηρος
further have desired also to be precisely informed about the
και πάσης της πlστεως ήμων, έη δ~ και μαθειν την των ancient books, both as to their number and as to their arrangement,
πα λαιων
Λ β ιβλ'ιων ε'βουλη'θης aKPL{JELav
"R '
ποσα "θ'
τον αρι μον και , Ι was zealous to do such a thing, recognizing your zeal for the
όποια την τάξιν εΤεν, έσπούδασα το τοιουτο πp(iξαι,
έπιστάμενός σου το σπουδαιον περι την πlσην και
10
Ι faith and studious application to the word, and that you prefer
these things more than any ίn your love to God, as you strive
Φ Ι λομα θ ες
' περι"λ'"
τον ογον οη τε μα'λ ιστα παντων
' πο'θ Ψ τψ
Λ προς
,
ι' 14 for eternal salvation. So, going back to the east and reaching the
place where it was proclaimed and done,10 Ι got precise informa-
τον θεον ταυτα ΠΡΟΚΡlνεις, πεp~ της alwvlov σωτηΡlας tion about the books ofthe Old Covenant,II ofwhich Ι now send
14 άγωνιζόμενος. άνελθων οΟν εΙς την άνατολην και έως του you a list. 12 Their names are: Of Moses five, Genesis, Exodus,
, "θ"
τοπου γενομενος εν ,
α εκηρυχ θη και επραχ θ η, και"βΛ
ακρι ως '" 15 Numbers, Leviticus, Deuteronomy; Jesus son ofNave;1 3 Judges;
μα '
θων 'Λ
τα της πα λ αιας
Λ δ ια θ'
ηκης β ιβλ'
ια, υποτα
t 'ξας επεμψα
" .1. ' σοι· Ruth; of Kingdoms, four; of Omissions, two; 14 of Psalms, Daνid;
ofSolomon, Proverbs (called also Wisdom),15 Ecclesiastes, Song of
c1Jv έση η:1. όνόματα· Μωυσέως πέντε, Γένεσις 'Έξοδος Songs;Job; ofthe prophets, Isaiah, Jeremiah, The Twelve ίn one
}1ριθμοι Λευιηκον Δευτερονόμιον, Ίησους Ναυη, KPLTal, (Ρούθ, book, Daniel, Ezekiel, Esdras. 16 From these Ι have also made the
Βασιλειων τέσσαρα, Παραλειπομένων δύο, Ψαλμων Δαυlδ, extracts, dividing them into six books.
Σολομωνος ΠαΡοιμlαι ή και ΣοΦlα, 'Εκκλησιαστής, "Άισμα 20
'Λ , , Τ 'β Π
L:J.ισματων, .ιω,
Φ Λ
ρο ητων
f U .ι.
.πσαιου
f Τ , Λ
.ιερεμιου των
δ' δ
ω Εκα 3 Ιn his book On the Pascha l7 he indicates at the beginning the time
έν μονοβίβλψ Δανιηλ Ίεζεκιηλ "Εσδρας· έξ cbv και η:1.ς when he composed it ίn these words:
'λογας εποιησαμην, εις
" '<\ξ , β ιβλ'ια δ ιελ'
Under Serνillius Paulus,18 proconsul of Asia, at the time when
εκ ε ων.

facts.' But this underestimates the likely difficulties, since local Asiatic Jews
Fragment 4* would probably not be cooperative. The truth ofMelito's claim is supported by
the character of his list of books, and by the evidence of ΡΡ 93-4; see ρ. 53
3 'Εν μ~ν οον τψ Περι του πάσχα τον χρόνον καθ' ον n. 55, and n. 12 below.
11 This biblίcal expression (2 Cor. 3: 14) is here first used to refer to the
συνέταττεν, άρχόμενος σημαlνει έν τούτοις·
Bible itself, the Old Testament.
'Eπ~ ΣεΡουιλλlου Παύλου άνθυπάτου της }1σ[ας Ψ Σ&γαρις 12 Melito's lίst nearly agrees with the Hebrew canon, probably fixed by the

. 10 εΤεν: εΙδ!ναι, ,12 ~ά~ισ'Tα delendum? ,18 }1PΙ,θμo~ ΑευΙΤικδν: rabbis at Jamnia between A.D. 70 and 100, but omitting Esther. The order
ιην. 20 τι και: και vel και τι 4. 3 Σερουιλλιου: Σεργιου accords, with some exceptions, with Greek patristic and synodical lists. See
tables ίη Η. Β. Swete, An Introduction to the ΟΙά Testament in Greek (Cambridge 2 ,
1902) 200-14.
... For the text see ρρ. ΧΧΧ, χΙνίίί. 13 i.e. Joshua.
14 i.e. ι and 2 Chronicles.
8 One cannot identify Onesimus with the bishop of Ephesus of that name 15 Eusebius, ΗΕ 4. 22. 9, clearly attests the common use of the title Wisdom
(1gnatius, Ephesiαns ι) because a more honorific designation than brother would for Proverbs ίη the earliest Christian period. Melito seems to know what we call
be expected (J. Β. Lightfoot, The Apostolic Fathers π. ίί (London2 , 1889) 32). the Wisdom of Solomon (ΡΡ 18-30 and notes), but does not mention it here.
9 Cf. the title and opening of Fr. 15, where there is similar reference to law 16 i.e. Ezra-Nehemiah.
and prophets, with Christ as subject and faith ίη the title. 17 Οη the relation of this fragment to ΡΡ see 1ntroduction, ρρ. xix-xxi.
10 IfSt. Paul'sjourneys are exclnded, Melito ν/Μ the first recorded Christian 18 Probably either L. Sergius Paulus or Q.Servi1ius Pudens; see 1ntroduction,
pi1grim to Palestine. Α. D. Nock (JTS N.S. ι ι (1960) 63-4 n. 4) regards the ρρ. xxi-xxii.
visit as a literary figment: '1t was hardly necessary to go to Palestine to get the 828811 D2
 68 FRAGMENT4 FRAGMENT 4 69
καιρψ έμαΡΤ1Υρησεν, έγένετο ζήτησις πoλλ~ έν Λαοδικεlg. Sagaris bore witness,1 9 there was a great dispute at Laodicea20
\ - Ι " \ \" ι "'"
περι του πασχα, εμπεσοντος κατα καιρον εν εκειναις ταις 5 about the Pascha, which had coincided according to season ίη
ι ι
ημεραις, και"'Φ'"
εγρα η ταυτα. those days ;21 and these things were written.
4 τούτου δε του λόγου μέμνηται Κλήμης ό Ά.λεξανδρευς έν 4 Clement of Alexandria mentions this worl, ίη his own work On the
ίδΙφ περt του πάσχα λόγφ, ον ώς έξ αίτΙας της του Pαschα, which he says he composed because of Melito's writing. 22
ΜελΕτωνος γραφης φησιν έαυτον συντάξαι.
Melito of Asia says that he 23 is a model of the devil who rebelled
Fragrnent 5* against the kingdom of Christ. Having simply mentioned this,
λ ,.. , he does not add any further detail οη the passage.
71JT
.ωε '
ιτων γουν ο εν
Ι,
TTJ,.. 'Λ ,
.ι-iσιg.
Φ "1' Ι ,..
ησιν αυτον ειναι τυπον του

δ ιαβο'λ' ι ,.. V "'β ασι λ Etg.,

ου επανασταντος TTJ Δριστου
ι και
, τουτου
ι
The divine and al1-wise among teachers Melito, ίη his third
μόνου μνησθεις ούκ έπεξειργάσατο τον τόπον. book about the incarnation of Christ,24 seriously blames an
exegete who wants, οη the basis of what was done by Christ
Fragment 6* after the baptism, to set out or demonstrate the reality of his soul
228D ιο θειος και πάνσοΦος έν διδασκάλοις ΜελΕτων, έν τψ or body or of his natural and sinless functions, Ι mean of hunger,
, ι V ,.. λ ι
περι σαρκωσεως Δριστου
'λ"
ογφ τριτφ,
Ι Φ
ιαν επιμεμ εται
thirst, sleep, weeping, spittle, sweat, dripping from the nose, and
'c
ε~ηγηTην τον
' 'β
ου
λ ι ,,..
ομενον εκ των μετα το
" β Ι
απησμα υπο
Ι , emission and excretion of the corrupt and digested food and drink
ίη a natural manner. Not οηlΥ that, but also of those functions of
Χριστου πραχθέντων παραστησαι .η πιστώσασθαι το άληθες
the soul which are similarly blameless and natural, i.e. sorrow and
της Ψυχης.η του σώματος αύτου.η των Φυσικων και 5
, ι ,,.. ι λ ι δ ' , δ ',1"", conflict and depression. For writing against Marcion the divinely
αναμαρτητων αυτου πραγματων' εγω η πεινης, Ιψ'ις,
wise Melito says (for Marcion also, like Severus and Gaianus,2 5
ύπνου, δακρύου, πτύσματος, ίδρωτος, έκκρΙσεως της δια
Ι ,.. denied the fleshly economy of Christ, posing the same problems
ρινος,
t εκκρισεως και"β
και' " απο ο λ'"
ης της Φθειρομενης
ι και,

πεττομενης
ι β Ι
ρωσεως και ποσεως
,Ι Φ ,.
υσικως' ου μονον
, ι δΙ
ε,
and gospel texts as these present disciples of Marcion of Pontus
'λλ' ',1,' ,,..
ι , 'δ βλητων
ι , Φυσικων ,. put to us), against him Melito very sagely replied:
α α και των κατα ψυχην ομοιως α ια και 10
There is ηο need to il1ustrate to the intelligent from what Christ
229Α ήμιν σντων, τουτ' έση της λύπης και άγωνΙας και άθυμΙας. did after the baptism the real and non-imaginary nature ofhis soul
Φησι
,\ '71JT'
γαρ κατα ιγιαρκιωνος συνταττων ο
ι ι θ ι
εοσο
Φ 71JT λ '
ος ιγιε ιτων,
and body, ofhis human nature like ours. For (he says) what was
άπηρνειτο γαρ και ό ΜαρκΙων καθάπερ Σεvfjρός τε και done by Christ after the baptism, and especially the signs, showed
Γαϊανος την ένσαρκον Χριστου οίκονομΙαν, τας αύτας
προτάσεις και χρήσεις εύαγγελικας ασπερ νυν ούτοι προς 15 19 Referring either to the actual time when Sagaris was martyred, or to his
anniversary festival.
ήμας οί ΜαρκΙωνος του Πονηκου μαθηταΕ· προς ον λtαν
20 Laodicea ίn Asia, addressed ίn Rev. 3: 14-22, was the place of Sagaris'
,
εχε
Φ Ι
ρονως ο ΙΥ1ε
ι 71JT λ' , ,
ιτων απεκρινατο
Φ'
ασκων ως
ι
burial (Eusebius, ΗΕ 5· 24· 5)·
Ο 'δ ' , , l' ,..,.."
\, β
υ εμια αναγκη τοις νουν εχουσιν ε~ ων μετα το απησμα
'c , 21 The meaning is quite obscure.

r V '" c
'λ θ' "Φ
ο Δριστος επραf:, ε παρισταν το α η ες και α ανταστον της
,.., , ,. 22 See also ΗΕ 6. 13.9. Clement may be Eusebius' source for the 'quotation',

and indeed for all his information about Melito's Οπ the Paschα.
ψυχης αύτου και του σώματος της καθ' ήμας άνθρωπΙνης 20 23 Origen is discussing the identity of Absalom ίn the title to Psalm 3.
'
Φυσεως.
\ \
τα γαρ μετα το
\ \ β' r ''/''''''
\ V ,..
απησμα, ψ,ριν, υπο Δριστου 24 From this it has been wrongly deduced that Melito composed a thrcc-book
work called Οπ the Incαrnαtion ο/ Cllrist.
πραχθέντα, και μάλιστα τα σημεια, την αύτου κεκρυμμένην
25 Anastasius' real argument is with the theology associated with the sixth-
century writers, Severus the great Monophysite of Antioch, and Gaianus the
:JI: For the text see ρρ. ΧΧΧ, xlνίίί. Aphthartodocetic patriarch.
 70 FRAGMENT 6
FRAGMENT 6 71
έν σαΡK~ θε6τητα έδήλουν Kα~ έπιστσυντο τφ κ6σμφ. θεος
and proved to the world his godhead hidden ίη flesh. For the
229Β ycrp ών όμου τε Kα~ άνθρωπος τέλειος ό αύτος τας δvο αύτου
ούσlας έπιστώσατο ήμιν' την μ~ν θε6τητα αύτου δια των 25 same one being at once God and perfect Man, he proved his two
, ,~ ,~ β' " δ' ,
σημειων εν ττι τριεηq, ττι μετα το απησμα' την ε essences to us: his godhead through the signs ίη the three years
άνθρωπ6τητα αύτου έν τοις τριάκοντα χρ6νοις τοις προ του
, " after the baptism, and his manhood ίη the thirty seasons before the
'
β απησματος, '1
εν '
οις δ'
ια "λ'
το ,Ι
ατε ες το κατα σαρκα απεκρυβε

τα σημεια της αύτου θε6τητος, καlπερ θεος άληθης baptism,26 when because ofhis fleshly immaturity he hid the signs
προαιώνιος ύπάρχων. 30
of his godhead, although he was true God pre-eternally existing.

Fragment 7* Melito bishop of Sardis, from his work On the pαssion: 27

Μελlτωνοs έπισκ6που Σάρδεων έκ του λ6γου του εΙς το God has suffered byan Israelite right hand. 28
πάθος'
~o θεος πέπονθεν ύπο δεξιας Ίσραηλlηδος. For who does not know the books of Irenaeus and Melito and
the rest, which proclaim Christ as God and Man?
Fragment 8a *
τα γαρ ElpTJvalov τε Kα~ Μελlτωνος και των λοιπων τlς Melito bishop of Sardis, Οη baptism
, ~
αγνοει β ιβλ'ια, θ'
εον , "
και αν θρωπον καταγγεΛ
"λοντα τον \ '
Χριστον;
1 What sort Of29 gold or silver or bronze or iron is not made red
Fragment 8b* hot and dipped ίη water, ίη one case to be brightened by the
Μελlτωνοs έπισκ6που Σάρδεων Περι λουτρου
colour, ίη another to be tempered by the dipping? The whole
1 Ποιος δ~ χρυσος η άργυρος η χαλκος η σlδηρος πυρωθε~ς earth, too, bathes ίη rains and rivers, and after bathing yields
ου
, β απη~εTαι
''Ι' υ
"
"δ ατι, ο μεν αυτων
,~., ινα
Φ αι δρυν θ~
τι
δ' ~
ια της

'~δ'" θ~δ\ ~ β~ ~δ" ~

well. So also the land of Egypt after bathing ίη a swollen river
χροας, ο ε ινα τονω τι ια της αψ'ις; η ε συμπασα γη

, ,.. '
Ν βροις και ποταμοις λουεται, και'λ ουσαμενη καλ~
ομ ως ' 5 increases its corn, fills out its ear, and yields a hundredfold
γεωργεΙται. όμοlως Kα~ ή ΑΙγυπηακη γη λουσαμένη ποταμφ
through the goodly bathing. Υes, and even the air itself is bathed
πληθvνονη αύξει μ~ν το λήϊον, πληροι δ~ τον στάχυν,
έκατοντάχοα δ~ γεωργει δια καλου λουτρου. άλλα μην και by the descents of the rain-drops. The many-coloured rainbow,
, , ~" λουεται
αυτος ο αηρ
' ~ ~ ./. 'δ ...
ταις των ψεκα ων καταπομπαις.
the mother of rains, also bathes, when she swells rivers down
' ., , '" "
λουεται και η των ομ ρων μητηρ πο υαν ης φις, οποταν
,ι ~ β λ θ' 10

κατα ρευμάτων κυρτώστι ποταμοvς, ύδραγωγφ πνεvμαη

channels, summoning them with water-laden breath.
προσκαλουμένη .
26 This distinction, implying that each nature was exhibited exclusively ίη
the period described, is difficult to parallel.
8b. 2 χαλκός Α: -ους ν ι Ι κυpTώσrι ν: κυρωσει Α: κυρτωθfj Wilamowitz
27 This title was at first adopted for ΡΡ because ofthe citation following. See
12 προσκαλουμένη Αν: προκ- Wilamowitz
Introduction, ρ. χνίί.
28 ΡΡ 96 (716) has slightly different wording.
29 Theophilus, Ad Autolycum ι. 12, uses the same kind of question and some
• For the text see ρρ. ΧΧΧί-ΧΧΧίί, χΙνίίί-Χιiχ.
remarkably similar examples οη the subject of chrism.
 72 FRAGMENT 8b FRAGMENT 8b 73

2 Εί δε βούλυ T<:t ουράνια θεάσασθαι βαΠΤιζόμενα, έπεΕχθηΤι 2 If you wish to observe the heavenly bodies being baptized, make
νυν έπι T<JV ώκεανόν, κακει σοι δεΕξω θέαμα καινόν' πέλαγος
haste now to the Ocean, and there Ι will show you a strange sight :30
outspread sea, and boundless main, and infinite deep, and i:q1-
,
αναπεπταμενον και " θ α'λ ασσαν "
αοριστον και απειΡητον '" β υ θ'ον 15 measurable Ocean, and pure water; the J)_~I!.'S _s~.i~~~~.g:-F291,Jl'
και αμέτρητον ώκεανον και ύδωρ καθαρόν, το του ήλΕου and the stars' brightening-place, and the moon"s EatIi. And how
,
β αΠΤιστηριον "~,
και το των αστρων
~λ
αμπ
< )'
ρυν τηριον
"~
και το της they symbolically bathe, learn faithfully from me.
σελ~νης λουτρόν. το δε πως λούονται μυσΤικως παρ' έμου 3 When the sun has with fiery chariotry fulfilled the day's course,
μάθε πιστως.
having ίn the whirling of his course become like fire and flared
up like a torch, and when he has blazed through his course's
3 'Ήλιος μέν, διανύσας τον της ήμέρας δρόμον πυρΕνοις 20
meridian, (then) as though reluctant, if he should appear close
ίππεύμασι, Tij πεpιδιν~σει του δρόμου πυpoειδ~ς γενόμενος by, to burn up the land with ten radiant lightning-shafts, he sinks
και, ως
t λ αμπας ε~α Φθ'
,'C εις, δ ιακαυσας δ'"
ε την ' μεσην του '
~ δρομου into the Ocean. Just as a ball ofbronze, full of fire within, flashing
Υ ,
~ωνην, t"
ως, αν πλ ησιον ο'Φθ υ,
~ ' δ' ,αΚΤινοβο'λ'
εκα οις αστραπαις ~ with much light, is bathed ίn cold water, making a loud noise, and
'cαι ' ' , ' " , ϊn the polishing process stops glowing; yet the fire within is not
κατα Φλ ε~ ~
την γην δ υσωπουμενος κατεισιν εις τον ωκεανον.
quenched, but flares up again when roused: just so also the sun,
καθάπερ σΦαιρα χαλκη, πυρος ένδοθεν γέμουσα, πολυ φως 25 inflamed like lightning, wholly undying bathes ίn cold water,
, , λ" "δ .1. ~ , , ~
αναστραπτουσα, ουεται εν υ αΤι ψυχρψ μεγα ηχουσα, but keeps his fire unsleeping; and when he has bathed ίn symbolic
'δ'ε απαυγει . το δ'ε πυρ
λ αμπρυνομενη ~ εν t
"δ ο θ εν ου'β' t'
σ εννυται, baptism, he exults greatly, taking the water as food. Though one
αλλα πάλιν αναστράπτει ανακαυθέν' ούτω δ~ και ό i}λιος, and the same, he rises for men as a new sun, tempered from the
πεπυρωμένος ώς ασTpαπ~, όλως ου τελευτων λούεται έν ύδαΤι
deep, purified from the bath; he has driven off the nocturnal
~" , darkness, and has begotten bright day. Along his course, both the
.1.
ψυχρψ, "
ακοιμητον εχων το'~λ'
πυρ' ουσαμενος δ'
ε β αΠΤισμαΤι 30 movement of the stars and the appearance of the moon operate.
~
μυσΤιΚψ σΦ ο'δρα ευ'Φ'
ραινεται, '''δ''
το υ ωρ εχων ,
τρο Φ ην. εις
l' δ'ε For they bathe ίn the sun's swimming-poollike good disciples;
και αυτος ων, ώς καινος τοις ανθρώποις ανατέλλει i}λιος, for the stars with the moon pursue the sun's track, soaking up
'β υ θου,
τετονωμενος εκ ,
~ κεκα θ αρμενος εκ
'λ ουτρου'
~,το δ'
ε ' pure brilliance.
νυκτερινον έξελάσας σκότος λαμπραν έγέwησεν ήμέραν.
4 Now if the sun, with stars and moon, bathes ίn Ocean, why may
not Christ also bathe ίn Jordan ?32 King of heavens and creation's
Κατα δε τον τούτου δρόμον και ή των αστρων κΕνησις και ή 35 Captain, Sun of uprising who appeared both to the dead ίn
~ σε λ ηνης
της ' ,
Φ ασις ,
ενεργει. .. '
λ ουονται '" ~ η'λ'ιου
γαρ εις το του Hades and to mortals ίn the world, he also alone arose a Sun out of
,
βαΠΤιστηριον •
ως κα
λ' θ ι
οι μα ηται.
t, 'ι ,~
οι γαρ αστερες μετα της heaven.
σελ~νης κατ' ίχνος του ήλΕου διώκουσιν, ι<αθαραν έλκοντες
30 Αsimilar expression appcars ίη ΡΡ 19; but eνen closer similarities appcar
αυγ~ν.
ίη Theophilus, Αά Autolycum 1. 13, \vhcrc resurrection is argued from the
4 Εί δε i}λιος συν αστροις και σελ~νυ λούεται έν ώκεανψ, 40 monthly rcsurrcction of thc moon.
δ ια' Τι, και,.
ο Χριστος
"'τεν .l.0P δ' 'λ'
ανυ ου ουεται; β ασι λ'
ευς 31 One might translate 'baptiste,:r', a meaning probably partly intended in/ -*
ουρανων και κτΕσεως ήγεμών, i}λιος ανατολης, ος και τοις line 37. (
32 Misgiνings about the propriety of Christ's baptism are already indicated
"'δ
εν Cf ου ε'Φ' ι
ανη και τοις εν κοσμψ , .. , ..
βροτοις, και,ι "λ ιος
μονος η
by Matt. 3: 14. Later it was rejected by Marcion, whose gospel began at Luke
οδτος ανέτειλεν απ' ουρανου. 4: 31, and by sects who identify Christ with the diνine spirit ΟΓ powcr who
descended οη Jesus at ΟΓ after his baptism, such as the Ophites ίn Irenaeus,
HαeT. 1. 30. 13-14.
13 εττιχθητι Α: έτταχθητι ν 17 λαμπ<ρυν)τήριον Wilamowitz: λαμτττηριον
Αν 20 διανύσας Α: -οισας ν: -οίςας Pcrlcr 21 ττεριδινήσει ν: τταραδ- Α
22 διακαύσας ν: διασώαας Α 23 οΦθfj Α: σΦθηται ν δέκα Αν: δσκεί
Wilamowitz 25 καθάττερ ν: ένθαττερ Α 27 ατταυγει Α: έττ' aύyfj ν: Αν: del. Wilamowitz 36 Φάσις scripsi: Φύσις Α: Φύσει ν 38 ;λκσντες
άττ' αύγης Pitra coni.: άτταυγεί Wilamowitz: a.ττολείττει legendum? 29 ού Α: έχοντες V 43 έΦάνη Υ: Φαίνει Α
74 FRAGMENT 9 FRAGMENT 9 75
Of blessed Melito of Sardis :
Fragment 9* For as a ram he was bound
του μακαρίου Μελίτωνος Σάρδεων' (he says concerning our Lord Jesus Christ),
(Ως γαρ κριος έδέθη, and as α lamb he was shorn,
Φησι περι του κυρίου ήμων 'Ιησου Χριστου, and as α sheep he wαs led to slaughter, 33
and as a lamb he was crucified;
και' ώς άμνος έκάρη
and he carried the wood οη his shoulders 34
ι προ'β ατον εις
και\ ως 'Φ "θη
σ αγην ηχ \ a
5 as he was led up to be slain like Isaac by his Father. 35
και ώς άμνος έσταυρώθη' But Christ suffered, whereas Isaac did not suffer;
\
'β' t'λ \
και ε αστασε το ~υ ον επι τοις ωμοις αυτου
,\ .. " , ... for he was a model of the Christ who was going to suffer.
" Φ'" ('Τ \ Ι \''''b
αναγομενος σ αγηναι ως .ισαακ υπο του πατρος αυτου.
\... But by being merely the model of Christ
he caused astonishment and fear among men. 36
άλλα Χριστος έπαθεν, Ίσαακ δέ ούκ έπαθεν'
For it was a strange mystery to behold,37
τύπος γαρ -ην του μέλλοντος πάσχειν Χριστου. 10
a son led by his father to a mountain for slaughter,
άλλα και ό τύπος του Χριστου γενόμενος whose feet he bound and whom he put οη the wood of the
"
εκπλης
t ιν και\ Φ ο'βον παρε ...ιχεν το ...,
ις αν θρωποις. ' offering,
-ην γαρ θεάσασθαι μυστήριον καινόν, preparing with zeal the things for his slaughter.
t\ ),
υιον αγομενον υ7ΤΟ του πατρος επ
t' _ " , JI
ορος εις σ
'Φ'
αγην,
But Isaac was silent, bound like a ram,
not opening his mouth nor uttering a sound. 38
ον συμποδίσας έθη κεν έπι τα ξύλα της καΡπώσεωςC 15
For not frightened by the sword
ι 'Υ \
ετοιμα':,ων μετα σπουοης τα προς την σ
~... \ \ \ Φ \ , ..
αγην αυτου. nor alarmed at the fire
ό δέ 'Ισαακ atyfj, πεπεδημένος ώς κριός, nor sorrowful at the suffering,
, " ,~\
ουκ ανοιγων το στομα ουοε \, Φθ'
εγγομενος Φ'"
ωνυ·d
he carried with fortitude the model of the Lord. 39
Thus Isaac was offered ίη the midst40 foot-bound like a ram,
το γαρ ξίΦος ού Φοβηθεις
20 and Abraham stood by and held the sword unsheathed,
ούδέ το πυρ Π70ηθεις not ashamed to put to death his son.
ούδέ το παθειν λυπηθεις
'β' Ι ... ,
ε αστασεν καρτερων τον Τυπον του κυριου.
... \ a 1sa. 53: 7. b Cf. Gen. 22: 6; John 19: 17. C Cf. Gen. 22: 9.
-ην οον έν μέσφ προκείμενος Ίσαακ πεποδισμένος ώς κριός, d 1sa. 53: 7. e Gen. 22: 10.
'Λβ \ \ \t 'Φ e
και L":1 ρααμ παρεστως και κρατων γυμνον το ~ι ος,
\ ... \ \
, ,~,
ουκ αΙUOυμενOς
Φ'"
ονευσαι τον υιον αυτου.
\ Ι\ , ... 25 36 The astonishing nature of the deed is not biblical, but found already ίη
Philo, De Abrαhamo 193. 1t is emphasized as pointing to the eνen more amazing
10 Χριστου om. pauci 13-25 om. plerique sacrifice of Christ (D. Lerch, Isααks Opferung christlich gedeutet (Tίibingen, 1950)
7 αύτου om. permulti
30-2).
37 Similarly ΡΡ 19, 29, etc .
... For the text of Frs. 9-12 see ρρ. ΧΧΧίϊ-ΧΧΧίv, χΙίχ. 38 The absence of any words of 1saac ίη Gen. 22 : 8- ι 3 leads to the assertion
that he was silent, like Christ at his trial and the lamb of 1sa. 53: 7. Jewish
33 1η ΡΡ 64 and Frs. 10.2 and 11.6 the same unusual wording εί~ σΦαγήν exegesis emphasized 1saac's assent (G. Vermes, Scripture αnd trαdition in Judaism
appears; cf. also ΡΡ 4. (Studia postbiblica 4, Leiden, 1961) 193-204), and Melito sees the same idea ίη
34 1saac carrying the firewood anticipated Christ bearing the cross. For the his silent assent. Cf. D. Lerch, loc. cit.
typology cf. 1renaeus, Ηαετ. 4. 5. 4, and more especially Tertullian, Adv. 39 Not just carrying the ,V'ood, but enduring all that pointed tyρologically to
Mαrcionem 3. 18. 2; Adv. Judαeos 10.6. Melito is the earliest known example of Christ (D. Lerch, ορ. cit. 32).
this exegesis. 40 Apparently suggesting a public act, contrary to the Genesis text but ίη
35 God the Father is typologically represented by Abraham, reflecting New keeping with lines 11-12 aboνe. The same phrase occurs ofChrist's death ίη the
Testament ideas (John 3: 16; Acts 2: 23; and especially Rom. 8: 23, see C. Κ. middle of Jerusalem ίη ΡΡ 94, and cf. the emphatic reference to Jerusalem ίη
Barrett, Α Commentαry on the Epistle to the Romans (London, 1957) 172). Fr.II·5·
76 FRAGMENT 10 FRAGMENT 10 77
Fragment 10 Of Melito of Sardis:
Οη behalf ofIsaac the righteous one, a ram appeared for slaughter,
Μελίτωνος Σάρδεων'
(Υ 'Τ' ,~ δ Ι,,/..' "ι'
so that Isaac might be released from bonds.
περ 1σαακ του ικαιου ΕψανΥ) κρως εις σφαγYjν,
That ram, slain, ransomed Isaac;
ίνα δεσμων 'Ισαακ Avefi.a so also the Lord, slain, saved us,
,~
EICEιVO'} σ
Φ
αγεις Ε
"λ'
υτρωσατο τον
, 'Τ
1σαακ'
,

t! Ι, Φ'"
\
ουτως και ο κυριος σ αγεις εσωσεν Yjμας
( _ 5
and bound, released us,
and sacrificed, ransomed us. 41
Kα~ δεθε~ς ελυσε
και τυθεις έλυTpιfJσαTO. And a little further οη:
4 σΦαγείς: σΦαγης pauci For the Lord was a lamb like the rαm
which Abrαhαm sαw cαught in α Sαbek-tree.
But the tree displayed the cross,4 2
Fragment ιι and that place, Jerusalem,43
Kα~ μετ' ολίγα' and the lamb, the Lord fettered for slaughter.
'rΉν γαρ ό κύριος αμνος ώς <ό) κριός, Ofthe same:
(\ 1'δ εν L":1
ον ει 'Λβ' 'Φ υτψ
ρααμ κατεχομενον εν ~ , Σαβ'
ΕΚ. a

'λλ' , , , , Cαught by the horns the Syriac and Hebrew express as hαnged, which
α α το'Φ υτον αΠΕ'Φ αινε τον σταυρον,

Kα~ ό τόπος έκεινος την 'Iεpoυσαλ~μ,

prefigures ίη the plainest way the cross. 44 But the word rαm also
5
\ι' \ \
και ο αμ1Jος τον κυρων εμπεπο
/ , δ' 'Φ'
ισμενον εις σ ayYjV. makes this explicit: it did not say α lαmb, young like Isaac, but
α rαm, full-grown like the Lord. 45 And just as it called the holy
2 άμνος: ό ά. edd. ό ante κρι6ς suppl. Pitra cross α tree of Sαbek, that is offorgiveness, 46 so Ezekiel near the end

a Cf. Gen. 22: 13. b Ezek. 47: 3.

Fragment 12
Tov αύτου,
Τιο' ΤΤ' ~ ,
nατεχομενος των κερατων
a (Σ'
ο υρος και ο
, «E'Q ~
fJpaLo>; 42 The Greek fathers generally interpret the Φυτον Σαβέκ as a tree which

ΤΤ , 'Φ (Φ' ~, , signifies the cross; see F. Nikolasch, ορ. cit. 25-40.
Ηρεμαμενος Yjσιν, ως σα Εστερον τυπουν τον σταυρον.
43 Isaac was offered οη Mount Moriah (Gen. 22: 2), which tradition identi-
'λλ'
α
"Κ'
α και το ριος
a τουτο
'"' , β l' 'Λ ,
ακρι ΟΙ' ου γαρ Ειπεν L":1μνος,
'"' , , fied with the site of the Jerusalem temple (2 Chron. 3: ι); some Jews saw the
νέος ώς ό 'Ισαάκ, αλλα Κριός, ώς ό κύριος, τΕλειος. 5 offering ofIsaac as a prototype ofthe temple sacrifices (G. Vermes, Scripture and
tradition ίπ Judaism (Leiden, 1961) 208-11). Melito may have done the same,
.,
ωσΠΕΡ δ'ε Φ υτον Σαβ' ,
ΕΚ, a '"".,
τουτ 'Φ'
εστιν α "λ εσε τον
εσεως, Εκα \ though D. Lerch deduces the contrary (Isaαks Opferung christlich gedeutet (Tubin-
., , t I , 'Τ1E~εKΙY)
αγιον σταυρον, ουτω και Υ 'λ'
Εν '"'
τψ τε'λ ει υ
"δ ωρ α'Φ'
Εσεως b gen, 1950) 35)·
44 Cαught (κατεχ6μενος) ϊη fact renders the Hebrew correctly, and hanged,
though easier to interpret typologically of Christ, is wrong. The writer must
41 The deliverance of Isaac by the slaug11ter of the ram foreshadows tlle
have ίη mind some reading of the Syriac or Aramaic (called Hebrew) versions;
deliverance of mankind by the death of Christ (D. Lerch, ορ. cit. 33-4). This but both the Peshitta and the Targum of Ps.-Jonathan agree with the Greek.
develops a hint ίη Fr. 9 (lines 2 and 17) tllat Christ is represented by the ram as 45 The exegesis of ram as full-grown is unusual; parallels adduced by F.
well as by Isaac; but F. Nikolasch goes too far ϊη suggesting that this double Nikolasch (ορ. cit. 58-60) are inexact.
representation corresponds to the.. two natures of Christ (Dαs Lαmm αls CJlristus- 46 The two words Φυτον σαβέκ represent the single Hebrew word ,ςbαk, which
symbol ίπ den SchriJten der Viiter (Vienna, 1963) 27). Note similarities to ΡΡ 100-2; means bush or thicket. The writer here mistakenly traces σαβέκ to the Aramaic
Fr. 13· 36-9. and Syriac shbaq, a verb meaning release or forgille.
 FRAGMENT 12 79
78 FRAGMENT 12
called what expressed the holy baptism the water offorgiveness. For
\, -
"λ εσε το εΚTVποvν το αγιον β'
εκα \.,
αΠΤισμα. δ"
υο γαρ συνεσ-τη , two things constitute provision for the forgiveness ofsins: suffering
'''Φ
τα α εσιν αμαρ-τηματων
t , παρεχομενα,
, πα'θo~ δ' \
ια Χριστον \
και
for Christ, and baptism. 47
βάΠΤισμα. 10 47 For early examples of ~he view that martyrdom could give or repeat the
benefits of baptism, see Mαrtyrdom of S. Perpetuα 18. 3; 2 Ι. 2-3; Tertul1ian,
9 παρ εχ 6 μενα: χ αριζ6μενα Apology 50; Origen, Exhortation to martyrdom 30. Ε. Lohse, Miίrtyrer und Gottes-
knecht (Gottingen, 1955) has a valuable Exkurs (ρρ. 211-13), ίn which he
emphasizes that this fragment, if by Melito, would be the earliest example.
80 FRAGMENT 13 FRAGMENT 14 81
then all creation understood that it was for man's sake S2
that the judge was judged
and the inνisible was seen
Fragment 13* <and tlle incomprehensible was seized,)S3
Melito, Bishop of Sardis, from his treatise Οη Soul and Body:48 and the immeasurable was measured, 30
For this reason the Father sent his incorporeal Son from heaven,49 and the impassible suffered,
so that, enfleshed ίη the νirgin's womb and born as man, and the immortal died,
he might bring man to life and gather his parts, and the heaνenly one was buried.
which death had scattered when he diνided man. 5 F or our Lord, haνing become man,
And further οη: was judged ίη order to bestow kindness, 35
The earth quaked and its foundations shook,SO was bound ίn order to release,
the sun fled and the elements turned away, was seized ίη order to set free,
and the day was changed; suffered ίη order to haνe compassion,
<
for they could not bear to see )51 their Lord hanging οη a tree. 10 died ίn order to make aliνe,
was buried ίn order to raise up. 40
And creation, shuddered, stupefied, and said,
'What can this strange mystery be?
The judge is judged, and is silent; Fragment 14*
the inνisible is seen, and is not ashamed; The same, from the treatise Οη the Cross: 54
the incomprehensible is seized, and is not νexed; 15 For this cause he came to us;
the immeasurable is measured, and does not resist; for this cause, though incorporeal,55
the impassible suffers, and does not retaliate; he woνe himself a body of our texture. 56
the immortal dies, and takes it patiently; He was seen as a lamb, but remained a shepherd; 5
the heaνenly one is buried, and submits. he was reputed a serνant, but did 110t refuse the rank of Son;
What is this strange mystery?' 20 carried ίη the womb by Mary, and clothed with his Father;S7
Creation was stupefied. treading the earth, and filling hea νen ;
But when our Lord arose from the dead, appearing as a boy, and not falsifying the eternity ofhis nature;S8
haνing trodden down death wearing a body, and not restricting the simplicity of his diνine
and bound the strong one nature; 10
and released man, 25 seen as poor, and not depriνing himself of his wealth;
wanting food, inasmuch as he was man,
.. For the text see ρ. xlix. and not ceasing to nourish the world, inasmuch as he was God;
:11: For the text see ρρ. χχνίί, xlix.
48 Οη
this title and the contents see lηtroductίoη, ρρ. xxxiv-xxxvii.
49 For lines 2-5 see New Fr. ΙΙ. 4 (32-8) and notes. 52 These words, νital for the purpose ofFr. 13, are not ίη New Fr. π. 13. But
50 For lines 7-40 see New Fr. ΙΙ. 11-14 and notes. The Greek is reconstructed they are probably original, being attested by the Additαmentum (Nautin 59· 34)
~y Ric?ard 3~6-:1 7:,
'ET~6μησ,εν Τι γη •., • ~Φυ:ε~ ό ήλιος. \'και) Τι]., σ~oιxε~α and the Coptic homily (fo. 160b col. ι; Budge ρ. 272).
απεσ~ραφη, Kα~ η ημ~ρ~ η,λλoιω~η. (~o) ?υ γ,αρ εβασTαζ~ν OP~VT;S τον εα~τ;,ων 53 Line supplied by editors, but apparently wanting ίη parallel texts also.
δεσποτην κρεμαμενον επι ξυλου. εξεπλαγη η ΚΤισις ξενιζομενη και λεγουσα· Τι αρα 54 Νο work of Melito by this name is otherwise known, but the title at the
ε~η T?VTO T~ καινόν μυστ1ρ:ον; ,ό κριτηs Kp{~εTαι K~Ι σ~ωπ~· ό ά6PΙ:TO~ dfii;aL και head of Ne"y Fragments should be compared.
ουκ ε~αισxυ~εT~Ι., (15), ο ακρα:η,τοs ~pαT;ΙTαι K~Ι ?υκ, αγανα~Tει. ο ~P;ETtηTOS 55 Compare Fr. 13. 2.
με:ρειται ~αι ουκ αν~ΙT~~σεT,αι· ο ~πα~ης πασxε'.K~Ι oυ~ ανTαπoδιδ,ωσι~· ο α~αναT~ς 56 Fr. 14 repeatedly uses the iInagery of clothing ίn relation to the incar-
Ονυ σκει και καρτερει· ο εν ουρανοις Οαπτεται και υπομενει. (20) Τι τουτο το καινον nation, a deνice also repeated ίn ΡΡ 47, 66, 100.
ι
μ~σTηpι~ν;, .•• , α
'λλ' ( , " ,.... , \ Ο'ανατον και,
ο K~pι~ς ανε~Tη .. εκ νεκρων, καταπατησας τον 57 Cf. ΡΡ 105 (803).
δησαs τον ισχυρον (25) και λυσας τον ανΟρωπον ••• 58 References to Christ's eternal, diνine, or unchangeable nature are elements
51 Words restored from Greek and parallel texts. ίη the fragment unlikely to come from Melito.
 FRAGMENT 14 FRAGMENT 15 83
82
putting οη the likeness of a serνant, ίη
God a God,
and not changing his likeness to the Father. 15 King for ever and ever.
He was all things with his nature immutable. Ι t is he that steered Noah,67, 68
He stood before Pilate, and sat with the Father; who led Abraham, 20
He was fastened to the tree, and held the universe. who was with Isaac bound,
who was with J acob exiled,
Fragment 15* who was with Joseph sold,
who was with Moses a captain,
Melito the bishop, Οη Faith. 59 , 60 <who gave the people the law,) 25
From the law and the prophets we have collected the things who with Joshua son of Nun divided the inheritance,
which are proclaimed about our Lord Jesus Christ, so that we who ίη David and ίη the prophets predicted his sufferings,
may demonstrate to your affection that he is perfect mind, the who was enfleshed ίη a virgin,69
Word of God who was begotten before the morning stαr. a61 He is 5 who was born ίη Bethlehem,
the Creator [with the Father], the shaper of 'man 62 who was αΙΙ who ίη the manger was swathed with bandages, 30
things in αΙΙ :b63 who was recognized by shepherds,
[who was] among patriarchs a patriarch, who was praised by angels,
[who was] ίη the law a law, who was worshipped by magi,
among the priests a chief of priests, 10
who was preached beforehand by John,
among the kings the captain, <and was baptized ίη Jordan,) 35
among the prophets a prophet, (who was tempted ίη the desert,)
among the angels an angel,64 <who was found to be the Lord,)
ίη the utterance a Word, who gathered the apostles,
among spirits a Spirit,65 15
who preached the kingdom,
ίη the Father a SOn,66 who cured the lame,70 40
.. For the text see ρρ. χχχνίί-χχχνίίί, xlix-l. <who cleansed the lepers,)
a PS. ΙΙΟ (109 LXX): 3. b Ι Cor. 15: 28. For lines 19-27 there are close parallels ίη ΡΡ 59, 69; New Fr. Π. 3; cf.
67
also ΡΡ
61-5, 83-5.
Οη the title see Introduction, ρ. χνί.
59 ~8 For a <?reek reco~tr~cti?ll of, lin~s ι 9~69, s~e ~ic,har~ 324-7: . ; . ~ Tό~
Most sources attribute a form of this text to Irenaeus. Words and phrases
60 ;vωε ,κυβερνησας" (20). ο Λ ~oν ~βρααμ oδη~ησ~ς'Λ ο τφ !σαακ συνδε~εις, ο T~
peculiar to the 'Irenaeus' form are printed ίη diamond brackets. Words lακωβ συγξενιτευσας, ο τφ lωσηΦ συμπραθεις, ο τφ Μωυσει συστρατηγησας, (25) ο
peculiar to the Melito text-form, if unlikely to be original, are printed ίη 'λ'
( τον ~oν ) νομο θ'
;τησας,.( : .• ) α~Toν
" κ λ"" • 'θ'
ηΡΟΟΟΤJσ~ς~ Ο,εν πα~ ενφ σαρκω θ' . ε~
;ις,. ο. '
square brackets. Instead of lines 2-4 the 'Irenaeus' form reads: <The law, the Ifηθ~εεμ ~εννηθε,ις, ~~o), ο ε~ Φατνυ σπαργανι:θε:ς: ο, ~πo π;οιμενων γνωρισθ;ις, ο υπ.
prophets, and the gospels proclaimed that Christ was born from a virgin, and αγγελων υμνηθεις, ο υπο μαγων προσκυνηθεις, ο υπο lωαννου προκηρυχθεις, (35) ο
suffered οη a tree, and was seen from the dead, and ascended into heaven, and , ""
εν 'Ιoρo~νυ β α;τησ θ"'"
εις~ ο εν ;ρημΛφ Π;ιΡασ,θ'
εις, ο Kυρι~ς EVfE θ' .,
εις, Ο,τους αποu,το'λ oυ~ • • "
was glorified by the Father; and he is perfect mind ... ). The Greek appears ίη a συναθροισας, ο βασιλειαν ουρανων αναδειξας, (40) ο τους χωλους θεραπευσας, ο
catena published by Μ. Richard; see Le Museon 86 (1973) 265: Ό νόμος Kα~ τους λεπρους καθαρίσας, ό τους τυΦλους Φωταγωγήσας, ό τους νεκρους άναστήσας,
οΖ προφηται Kα~ 7<1 εύαγγ'λια έκήρυξαν τόν Χριστόν γεννηθ'ντα έκ παρθ'νου Kα~ Λ να~
~ ε~ ~φ
., Λ ο'Φθ'
εις, (45 ),ο' "υ;τ~ Λ λ αo~Λ'
T?~ απιστη θ"" '" , πα~αoo
εις, ~ υ,;ο. 'Ι?υoαι~ν '" θ'
εις" ο•
παθητόν έπ~ ξύλου Kα~ όρατόν έκ νεκρων Kα~ είς ούρανους άνερχόμενον Kα~ υπό του υπο αρχιερεων συλληΦθεις, ο υπο Ήρωδου προαχθεις, ο υπο Πιλατου ανακριθεις,
πατρός δοξαζόμενον Kα~ βασιΜα εΙς τους αίωνας. The last phrase corresponds to (50) ό έν σαΡK~ προσηλωθείς, ό έπ~ ξύλου κρεμασθείς, Kα~ έκ νεκρων άναστάς, (55) ό
, ,
ει~ τους ουρανου; ανα ~μ
, "λ Φθ' . , '" l: Λ Λ , θ
εις" ο εν oε~ι«ί'- ΤΟΌ π,ατρος κα ηf~ος. ~
' •• :!, αναστασις
, ,
line 18 or 70 of the Fragment. Λ
61 Cf. ΡΡ 82 (594). 62 Cf. ΡΡ 82 (607). 63 Cf. ΡΡ 9 (54)· τα: ν Tεθ~ναTωμενω.ν, ~ σ:nτηρια τιι: ν απ~λλυμε~ων, Λ (62) ο o~ηγoς των ;τεπλα~η­
64 'Irenaeus' has here been followed where the Melito text-form has chief of μενων, η καταΦυγη των απεγνωσμενων, ο ποιμην των σωζομενων, (65) ο νυμΦιος
Λ , λ ι t t , ..... β' ι::. , Α' 'λ θ"
angels. της Λ εK~, ησια!, ο η~ιoxoς των χερου ιμ, ο αρχιστρατηγος των αγγε ων, εος εκ

6s Instead oflines ι 4-15 'Irenaeus' has αmong men α Μαπ, which Ν au tin regards θεου, υιος του πατρος.
as a theological 'improvement'; Richard 332-3 judges all three lines original. 69 Cf. ΡΡ 70 (489); 104 (784) ; Fr. 16b. 4.
66 With lines 16-17 cf. ΡΡ 105 (803); Fr. 14. 6-7; Fr. 16b. 70 For lines 40-3 see ΡΡ 72 (508-1 ι).
84 FRAGMENT 15 FRAGMENT 17 85
who gave light to the blind, η ό λ6γος ό έν παρθένψ σαρκωθεις
who raised the dead, και είς γην τεθεις
who appeared in the temple, \ , -, ,
και εκ νεκρων αναστας, 5
who was not believed by the people,7 1 45 ι, , 'Ι.Ι. θ '
ο εις ουρανους υψω εις
who was betrayed by Judas,
who was arrested by the priests, και έν πατρι δοςασθείς.
<who was led before Herod,)
who was judged by Pilate, Of Melito Bishop of Sardis, in his work Οη the Lord's day:7 6
who in the flesh was nailed up, 50 For who knows the mind of the Lord, or who wαs his counsellor?a-
who was hung οη a tree,72 except the Word, who was enfleshed ίη a virgin 77
who was buried in earth, and was put in earth
who arose from the dead, and arose from the dead, 5
who appeared to the apostles, who was lifted up to heaνen
who was taken up to the heavens, 55 and was glorified ίη the Father.
who sits at the Father's right,
and by him is glorified.
He is the repose 73 of the dead,74
the finder of the lost,
Fragment 17*
the light of those who are ίη darkness, 60 ι Υμν~σαTε τον πατέρα σί αγιοι'
the redeemer of the captives, 4σατε Tfj μΎjTpι παρθένοι.
the guide of the wanderers,
ι Υμνουμεν, ύπερυψουμεν αγιοι.
the refuge of the forlorn,
<the shepherd of those who are saved,) ι ΥψώθΎjTε νvμφαι και νυμφίοι,
the bridegroom of the Church,75 65 <ι., , ,/..'ι '" Χ
ΟΤΙ ΎjυpαTε τον νυμψιον υμων ριστον.
'
5
,., , ,/.. , ,/..'
the charioteer of the cherubim, Ι

εις οινον πιετε, νυμψαι και νυμψιοι, ...

the chief of the army of angels,
God from God, 6 οΤνον: αΤνον Perler
Son from the Father,
Jesus Christ, King for ever. Amen. 70 Hymn the Father, you holy ones;78
sing to your Mother, virgins.
We hymn, we exalt (them) exceedingly, we holy ones.
Fragment 16b* Υou have been exalted to be brides and bridegrooms,
716 λ'
ιγ.ιε , ,~,~
ιτωνος επισκοπου "",αρσεων εν Τψ , '" < ') '"
περι '"
TΎjς KυpιαKΎjς λ'
ογψ·
for you have found your bridegroom, Christ. 5

'" '" '''' '''' " Drink for wine, brides and bridegrooms, ...
'
Τιις γαρ εγνω νουν Ι βουλος αυτου εγενετο; a
κυριου Ύj Τις συμ
... For the text see ρρ. χχχνίϊϊ-ΧΧΧίΧ, 1.
... For the text see ρρ. χχχνϊϊϊ, 1.
a Isa. 40: 13; Rom. ι ι: 34.
71 With lines 45-50 cf. ΡΡ 92-3.
72 For lines 51-2 see ΡΡ 70 (490-1), 104 (785-6). 76 The title appears ϊn Eusebius' list; see Introduction ρ. χϊίϊ. The whole
73 i.e. α.νάπαυσιs, cf. Matt. ι ι: 29. The Greek has resurrection; cf. New Fr. Π. fragment so resemblcs Hesychius ofJerusalem, Homily on Pαscha 1.5. 17-20 (SC
19 (189)· 187 ρ. 66) that some literary connection is certain.
74 For this and most remaining lines see New Fr. Π. 19, where other parallel 77 Lines 3-7 resemble elements ίη ΡΡ 74, 104; Fr. 15.
texts are cited. 78 The fragment is apparentlya ritual dialogue after some kind of initiation
75 For the thought cf. Fr. 17. 5. ceremony. See Introduction, ρ. xxxνiϊϊ.
 NEW FRAGMENT ΙΙ 87
New Fragments Ι-ΙΙΙ* 3 And so from the beginning the Word suffered with all the just,
Ι Word of Athanasius I the bishop οη the truth of the h01y and will be wi th (them) for ever. 15
cross and υροη which (?) Christ suffered. With Abel he was killed,
Hear words of truth 2 with Noah he was ίη the water-flood,
and parab1es of doctrines with Abraham [he was] οη pilgrimage,
and u tterances of prophets 5 with [Isaac he was offered],
and words of peace with [Jac]ob he was an exile, 20
and thoughts of the Father with Joseph he was s01d,
and the preparation of the Lamb and with Moses he was ίη flight,
and the bui1ding of churches and withJesus son ofNave he was at war;
and the appearing of the cross. 3 10 with David he was ίη flight,
Ι t is better for you if you hear with Isaiah he was sawn apart, 25
and obey these words οη hearing; and ίη his οννη body he lived among these.
but better for US,4 at God the Father's command and by the 4 He put οη a body from a virgin because of men,
appearing of Christ, he who is 'ιVord with you;
to say and teach a1so the s1avery of this our body. and God is Word,
And utter voices ... 15 and Word is Man, 30
and Man is with God.
11. 1 ... from the beginning the Word of the Father, 10ving mankind, For God visited his σ\,νη creation,6
descended because of man and 1ived with them, which he had made ίη his image and 1ikeness.
and separated the bad from the just, He sent out his own Son from heaven to earth incorporea1,
and revea1ed the just as a heaven1y people. and he took a body from a virgin. 35
2 With some he was killed,s 5 He was born a man,
with some he was an exile, and he raised υρ 10st man
with some he was put to flight, and gathered his scattered members. 7
with some he was sawn apart, And why does Christ die?8
with some he was ίη a ship, 5 Was there ηο need for the judgement of death?9 40
with some he was flogged, 10 Or why [does he take flesh?]
with some he was tempted, Was he not [clothed ίη g1o]ry?
with some he was s01d, Or [why] did he become man?
with some he was ίη hunger and thirst. Was he not God?
* For texts see ρρ. xxxix, 1. Or why did he descend to earth? 45
ι Athαnαsius νΕ: holy Athαnαsius L. Was he not King ίη heaven?
2 Α homily with this incipit is attributed to Alexander of Alexandria ίη the 6 Why did it concern God,
lemma to a Syriac fragment (see Van Esbroeck 92-3). But the fragment which descen t to earth,
it introduces is from Peri Pαschα (S2) and not from this homily.
3 The repeated emphasis οη church-building and οη the cross ίη these
6 Lines 32-8 occur ίη the witnesses to Alexander, De αnimα (PG 18.
fragments refers to the festival of 13-15 September, when the Elevation ofthe 595Α-Β; Additαmentum, Nautin 58. 1-5; etc.) and, abbreviated, at the beginning
Cross (associated with the foundation of various churches) was celebrated at
ofFr.13·
J erusalem, which is also repeatedly mentioned. These elements may have been 7 Cf. ΡΡ 55-6.
added at a late date to the original homily, since the festival commemorates the 8 Lines 39-56 agree closely with Alexander, De αnimα (PG 18. 595B-6D).
events of A.D. 629; though some are perhaps original, and attracted the atten- Lines 3g-67 agree with Additαmentum (Nautin 58.5-59. 15) and the paraphrase
tion of those seeking ancient homilies for a collection concerned with the of 'Athanasius' fos. 153b-154b (Budge ρρ. 266-7)·
festival (Van Esbroeck 94-5). 4 Ι have altered vos ofL into us.
9 Better with the other witnesses to read: 'Did he deserve the punishment of
5 With the typology ofll. 2-3 cf. ΡΡ 59; 69; Fr. 15. 18-27.
death?'
 88 NEW FRAGMENT
and conception ίη the body from a virgin,
and wrapping ίη bandages,
and laying ίη a manger,
and sucking milk ίη a mother's bosom,
and baptism ίη Jordan by John,
and mockery οη the wood of the cross, ΙΟ
and burial ίη earth,
and resurrection from the dead οη the third day,
and the building of the churches?
7 What was the concern for man?
But so that these 10st men might be saved,
thou hast given thyself for redemption, ΙΙ
soul for soul
(and body for body,)12
and blood for blood,
man for man,
and death for death.
[The death which man owed 13
Christ paid by his] de[ath.]
8 See Israel's repayment !Ι4, 15
They slew the helper of Jews;I6
they repaid bad for good
and misery for joy
ΙΙ NEW FRAGMENT ΙΙ 89
and restored light to their blind 17
50 him they slew by hanging οη a tree.
9 Ο strange and unspeakable mystery!I8, 19
They hung οη a tree him who founded the earth,
they fixed with nails οη a cross (him who fixed the world,) 80
and they prepared burial for him who measured the heavens,
55 and they bound him who frees from sin,
and they gave him vinegar to drink who gives drinks of justice,
and fed with gall him who saves and feeds with salvation;
[they disfigured hands and feet of him who] heals [their] hands
and feet. 20 85
60 10 Ο strange and unspeakable mystery,2I, 22
that the judge was judged,
and he who loosed the bound was bound,
and he who created the world was fixed with nails,2 3
and he by whom heaven and earth are measured was measured,24 90
65 and he who gives creatures life (died),
and he who raises the dead was buried.
17 cαecis L: eorum add. νΕ.
18 For"the G:e;k of 78-~5 see ~s.-Ep~phaniu~ ~ε resu~rection~ 4 (Na,uti? 155.
70 16-22) : ιδετε ΟΙ ανθρωποι, ιδετε πασαι αι πατριαι τα καινα τολμηματα' εκρεμασαν
, , '~(8)'
~oν, κpεμασα~Tα την, γην,
't. t. 'λ "t. " ,
ο, κ~ι πρo~επη~α~ ~υ Ψ ~oν ~ηςανTα Τ,ον .κοσμον, Κ,αι

and dea th for life; εμ~T~η~αν ToνHμεTρη~ανTα :ους ουρανους, ~αι εδη~α~ T~ν λυσαντα ~oυς, αμαΡT~λoυς,
και εΠΟΤισαν οξος τον ΠΟΤισαντα δικαιοσυνην, και εψωμισαν χολην τον ψωμισαντα
him who raised their dead
ζωήν, (85) και ήΦάνισαν χείρας και π6δας του θεραπεύσανΤος αύτων χείρας και
and healed the lame π6δας.
and cleansed the lepers 75 19 The Greek, supported by Alexander (PG 18. 598Β) and 'Athanasius' (fo.
ι 56a col. ι),has: 'See, you men, see, all you families, the unprecedented audaci-
10 The Additαmentum text of lines 52-4 is preferable: 'taking milk at the ties!'
breast, being baptized ίη Jordan, being mocked by the people, being fixed οη 20 The Greek, supported by Alexander (PG 18. 598D) and 'Athanasius' (fo.

the tree'. 156b col. 2) adds: 'and theyforced him to shut his eyes who had made them see
11 For the Greek οΕ 60-5 see Ps.-Epiphanius, De resurrectione ι (Nautin 155. again, and they buried him who had raised their dead' (Nautin 155. 22-3: και
~-7); δους λύTPO~ ψ~xην αν;ι ιjυxης,και σώμα αντι σώματος, όλον ανθρωπον αντι ήνάγκασαν καμμύσαι τον ποιήσαντα αύτους αναβλέψαι, και έθαψαν τον έγείραντα
ανθρωπου (65) και θανατον υπερ θανατου. τους νεκρους αύτών).
12 Line wanting ίη Georgian, supplied from Additamentum and Greek. 21 For the Greek of 86-92 see Ps.-Epiphanius, De resurrectione 5 (Nautin 155.

13 For th~ Gree~ οΕ lines, 66-7 ~e: Ρs.-ΕΡίΡha,:ιίUS'Η De res~rrection,e ι, (Naut}n :4-} 57· 4: : ώ μυσTη~ίoυ καιν~υ και θα~μαT?ς ~αραδ~ξoυ: έκρί~η, ό κρι:ής, κ~ι έδή~η
155. 4-5) : ονπερ ωΦειλεν θανατον ο ανθρωπος, ΤΟΌτον ελυσεν ο Χριστος αποθανων. ο λυων τους πεπεδημενους, και προσΕπαγη ο πηξας την γην, και εκρεμασθη ο κρεμα-
14 For the Greek οΕ lines 68-77 see Richard 323 = Ps.-Epiphanius, De " KoafL,0V'
σας ~oν (
~~) ' εμε;ρη
~αι , 'θ'
η ο ,
ι:εΤΡ1σα; " o~~α~oυς,.~αι
τους , ".1. 'θ
εψ~μισ, η χο λ"
η~ ο
~esurr:..ctio~e 3 ,(Nautin 1~5' ι ~-16) : ,ό ~σεβης ~α~ς ~~ν 'I~υδαί~ν ~πέκ~ειν,αν T~ν ψωμισας ζωην, και απεθανεν ο ζωογονων τα παντα, και εταΦη ο ανιστων τους νεκρους.
22 I,ines 86-153 appear, with some omissions, ίη the Additαmentum (Nautin
ea~TW,V ευεργ,εΤ1ν, (?ο) <I;πoδ?νT~ς ~υTΨ πονγα ανη, αγ<ι;θu:.ν κα~ θλιψιν ~νη xαρ~ς
και θ~ναToν ανT~ ζωης. τον γ~αρ εγει~oνTα To~ς νεκ~oυς ~ΌT,ων και θεραπ~υoνTα T~υ~ 59.16-43), ancl much expanded ίη 'Athanasius' fos. 156b-161a (Budge 269-73).
χωλους (76) και Φωταγωγουντα τους τυΦλους, τουτον απεκτειναν κρεμασαντες επι With Π. 10 generally cf. ΡΡ 96.
ξύλου. 23 The Greek, supported by 'Athanasius' fo. 157a col. ι, adds: 'and he that

15 With lines 68-85 cf. witnesses to Alexander, De αnimα (PG 18. 597B-8D; hung the world was hung.'
'Athanasius' fos. 155b-156b (Budge 268-9)); ΡΡ 90; 72. 24 The Greek, supported by the Additαmentum (Nautin 59. 18-19) adds: 'and
16 The other witnesses read: 'their own benefactor'. he who fed with life was fed with gall.'
 90 NEW FRAGMENT 11 NEW FRAGMENT 11 91
11 Then the powers of heaven were astonished,2 5, 26 because they saw their own Lord hung οη the cross.
and angels shuddered, 13 The whole creation shuddered, and they said, 120
and the armies of heaven were afraid, 95 'What is this new creation?3 2
and the mountains were shaken,27 The judge is judged and is silent;
and the hills jumped; the invisible is seen οη the cross and is not ashamed;
the sea became calm, the infinite is con[tained and does not complain],33
and the deeps trembled, [the im]passible suffers and does not [seek vengeance], 125
and God's whole creation was afraid; 100 the immortal dies and [says nothing],
stars withheld their light, the King of heaven is buried and endures it.
the sun was darkened,28 What is this strange mystery?'
and angels horrified quit the temple, For all creation was astonished and trembled.
and seraphim cried out with their noise, But the Lord arose from the dead,34 130
[the ve]il was torn, 105 and then creation knew that the judge had been judged,
and shadows filled all the earth. and the invisible had been seen,35
12 When the Saviour shut his eyes upon the cross, and the impassible had suffered,
light shone ίη hell; the immortal had died,
because the Lord descended to destroy hell, and the heavenly one had been buried ίη the earth. 135
not ίη body but ίη soul; 110 14 And the Lord was born a man 36
because the Lord descended and ravished all hell with his soul, and was judged ίη order to pity man,
but with his body the earth. he was bound ίη order to loose,
When they hung οη the tree the Lord with his body,2 9 he was flogged ίη order to pardon,
then tombs opened, he suffered passion for you by the cross to free you from passions, 140
and hell was destroyed, 115 he died by the cross to make you alive by the cross,
and he released many souls, ne was buried to raise you.
and dead men arose; Because the Lord suffered ίη the likeness of men 37
and creation could not bear it,30, 31 by that likeness [the passions of mankind were destroyed];
structed from Ps.-Chrysostom, In αscensionem hom. ίίί (PG 52.797), the remainder
2S For the ~ree~ ~f lines ~3-~ see Ps.-~p~pha~ius D~ res.urrec:io~e 7 (~autin ~ir;ct fro~ :s.-Epi?h~niu~ De re;urrectione, 7 (N~u~in, 157. 12-17): o~ γa~
157.10-1 ι) : τοτε οι αγγελοι εξενισθησανκαι αι δυναμεις των ουρανων εξεπλαγησαν. εβ~σTαζoν opω~Tες τ?ν ~αυTων δε~Π~Tην ~pεμα!:ενoν, επι ξ~λoυ. (ι ~o) εξε-τ:λαγη ,η
Richard 3 ι 2 deduces a different wording from Ps.-Chrysostom, Ι n αscensionem ΚΤισις ξενιζομενη και λεγουσα· Τι αρα ειη τουτο το καινον μυστηριον; ο κριτης
hom. ίίί (PG 52. 797). KP!νε~αι ~αι σιωπ~· ~ ~όP;ΙToς όραται K~Ι ούκ ~πα:σx~νεTα~. ό άκράΤ1}Τος ~P~TείT~Ι
26 The portents of π. ι ι appear ίη much briefer form ίη Melito Fr. 13.7-10, κα,ι ουκ α\αν~KTε,Ι. ο αμ~TP1}Toς ι:ε;P~ΙTαι και ~υK ανTι~ασσεTαι. ~(I :5~ ο ~παθrι..ς
and more fully ίη other witnesses (see η. 22 above). Το these should be added π~σxει και ~υ,K αν:απoδ~δω~ιν· ο, αθαν~Toς θν~σKει και καρτερει· ο εν ουρανοις
for lines 93-117 Alexander, De anima (PG 18. 599Β-602Α). Cf. also ΡΡ 97-8. θαπτεται και υπομενει. Τι τουτο το καινον μυστηριον;
27 For the Greek oflines 96-106 see Richard 313 (based οη Ps.-Chrysostom, 31 Lines ι 18-42 are attested, ,vith divergences, by Fr. 13 as well as by other
~n αscens!onem ,hor;ι. ίίί, ίη PG 52. }97) ,: έT~όμη~ε γ~p ή γ1, έκ:νήθη ή θάλα~σα, witnesses already noted.
ε~λυδ~νισ~η η αβ,υσ.,σος, (I~o), πασ~ η ~Tισ~ς εT~p;ιxθη. εrο~ηθησ~ν rw,στηΡες 32 creαtion νΕ: mysterium L.
ουρανων, εΦυγεν ο ηλιος και η σεληνη, αστερες εξελιπον, ημερα ουχ υπεμεινεν, 33 The Greek and other sources add: 'the immeasurable is measured and
άγ~ελνoς έξήλα-;ο Tε;αp~γμένoς ,του ~αoυ, (105) περιεσχισμένου του καταπετάσματος does not resist.'
του οικου. σκοτος επληρωσε την γην. 34 ,For this,line,cf. P~.-~pip~ani~s, De r;surrectione 8 (Nautin 157. 18): άλλ' ό
28 The Greek, supported by other witnesses, adds: 'stars failed, day could not βουλησει παθων κυριος ανεστη εκ των νεκρων.
endure it.' 3S Fr. 13 and 'Athanasius' (fo. 160b col. ι) here add: (αnd) the immeαsIlrαble
29 For the ?r~ek ofl}nes ι 13-17 see, ~s.-~pi~han~us',De resur~ect!one 6 (Nauti~ hαd meαsured. But the two Additαmentum texts agree with the Georgian here,
been
157. 5-6) : του γαρ κυριου κρεμαμενου επι του ξυλου ερραγησαν οι ταΦοι, (ι ι 5) και and the omission may be deliberate.
ό ξδης ήνεώχθη, και άνέστησαν νεκρο{, και έξήλλοντο ψυχαΙ 36 With this and following lines compare ΡΡ 100.
30 For the Greek of lines ι 18-28 see Richard 3 ι 6. Lines ι ι 8- ι 9 are recon- 37 With this and following lines compare ΡΡ 66.
 92 NEW FRAGMENT 11 NEW FRAGMENT 11 93
he slew [death] with death. 145 18 But him the Father exalted,
15 He perceived the taste of death and pitied those and has made him sit at the right of his throne
who were below ίη the condemnation 38 of death. ίη high places and abundance; 175
He was buried and he raised the dead, and him he made judge of the people
just as [our Saviour] gaνe life to [the prisoners] and leader of angels
and led them to light. 150 and prince of cherubim
But death he destroyed and slew;39 architect of Jerusalem45
therefore the Lord descended from heaνen 40 to eartl1, and son of a νirgin 180
to put death to death and to break his head like a murderer's. and king for eνer,
16 What is this strange mystery?4 1 , 42 this one whom we see wholly as man with him. 46
Or for what did you descend from heaνen, 155 He is older than the morning star;
but for men? he is brighter than the rising sun,
For ίη all the world your good image was dispersed. more brilliant than the lightning-flash, 185
Υ et, had you but giνen the word, higher than the heaνens,
all bodies would haνe stood before you. creator of creatures.
But you came to earth 160 19 He is mediator of God and man;47
and sought the 10st who are your creatures, he is the reνiνer of the dead,48
and restored again Adam and a royal treasure. and saνiour of the 10st, 190
17 And [eνery race of men] has receiνed life from Christ. 43 and guide of the deceiνed,
One was judged and many were saνed.44 comforter of the oppressed,
One was buried and many arose. 165 and saνiour of the created,
The Lord died for all and rose for all, and shepherd of the sheep,
and he put οη humanity, and giνer of rest to the weary, 195
[ascended] to the heights, to heaνen, and salνation of the people,
and offered the Father a gift, and boast of the apostles,
not gold nor silνer nor precious pearls, 170 and crown of witnesses,
but man, whom he made ίη his image and bishop of martyrs ;
and perfected ίη his likeness. charioteer of the cherubim,49 200
and Lord of angels,50
38 condemnαtion νΕ: umbrα L.
and slew om. L: add. νΕ.
39 45 Not necessarily a late touch, since it might refer to the heaνenly Jerusa-
40 from heαven om. L: add. νΕ. lem, and appears ίn the 'Athanasius' homily unrelated to the festiνal of the
41 For the Greek oflines 154-6 see Ps.-Epiphanius, De resurrectione 7 (Nautin cross (fo. 162a col. 2; Budge 274).
157. 17): τί 70VTO το καινον μυστήριον; ή πάντως δια. τόν άνθρωπον; 46 This line apparently means that the preceding epithets apply to the human-
42 Lincs 154-181 agree approximately with the last part of Alexander, De ity ofthe Lord; what follo\vs describes his diνine nature (Van Esbroeck ad loc.).
αnimα (PG 60IC-4B) and with the last part of 'Athanasius' (fos. 161a col. 2- 47 Lines 188-203 appear ίn abbreνiated form ίη the Additαmentum (Nautin
162a col. 2; Buclge 273-4). 60. 2-5) ; cf. also Fr. 15. 58-70.
43 For the Greek of lines 163-75 see Ps.-Epiphanius, De resurrectione 11-13 48 Lines 189-91 appear ίn Greek ίn a fragment first published by Α. Ehrhard,
(~au,tin, ι 59. ~-16) :, πασ~ι ~ε αί παTpια~ T~ν έ~νων ,έσώθ~σ~ν έν ΤΨ, χ,ρισnρ. εΕς ϋberlίejerung und Bestαnd der hαgiogrαp,lzisc!len und homiletischen Literαtur der griechi-
γαρ εκριθη και μυριαδες εσωθησαν. (165) ο γαρ κυριος απεθανεν υπερ παντων. schen Kirc}te ίί (TU 51, Leipzig, 1938) 256 n. 3, and reproduced ίn Nautin 72
~δToς, δε όμ~ίως έν~υσάμEι:oς όλον T~ν άνθP,ωπo~ άν}λθεν είς ~α. ϋ!~η Tω~ oύpα~ων: and ~ich_ard 323. !he ord~r o~lines is there,reνersed: όδηγός των πεπλανημένων,
~ναΦεpων ~ω~oν Τψ παTP~ (~7?) ου ~p'υσ~ν, ουκ ~pγ_υpoν'.. ουΤΕ, λιθo~ 'TιΙ;ΙO~, αλ~ ποιμην των σωζομενων, ζωη των τεθανατωμενων.
ανθρωπον ον επλασεν κατ Εικονα και ομοιωσιν αυτου. τουτον ο πατηρ υψωσας εν 49 The Prayer cited by Richard 320 incorporates the Greek: ό ήνίοχος των
δεςιq. αύτού έπ~ θρόνου
(175) ύψηλου κεκάθικεν. χερουβίμ.
44 Lines 164-5 appear ίn the Additαmentum (Nautin 60. 44-5) as well as ίn 50 The continuation of the fragment cited for lines 189-91 may supply the
other witnesses. original of lines 201-2: στρατηγός των άγγέλων, βασιλευς των αΙώνων.
 NEW FRAGMENT 11 NEW FRAGMENT ΠΙ 95
94
and king of Israel, 24 But we see this image of disobedience: 56
and reνiνer of t}le fallen, (those) who multiplied upon earth with men from city to city, 240
and builder of J erusalem. and crowded from region to region, heartless, with all who are
20 It is he that spread out the heaνens,5 1 , 52 205 theirs;
and founded the earth, who ίη one way misappropriate words, and ίη another more fully
and contained the deeps, name the truth;
and made all things, who are bold and speak-impious men-
and adorned the world. ίη order to make (people) belieνe ίη truth (mixed) with falsehood,
For he is the Word of his Father, 210 and unity of churches with heresy and disobedience and νiolence, 245
and the Spirit of his power, and holiness with fornication,
and the perfector of peace who came from heaνen, and uprightness with impiety,
the giνer of Holy Spirit of the prophets. and virginity with hate;
Christ conceiνed a body from a human being; and thus they are disobedient to Christ,57
he was wrapped ίη bandages; and spurn the Father, 250
215
he was laid ίη a manger; and teach the disorder of men.
he cleansed men. 25 And after ...
21 He did all this for men of obedience.
ΠΙ. 1 ... of prophecy.
Because men are disobedient to the law,
Ι
and whereas they haνe ηο faith ίη the liνing cross 220 Prophets [also suff]er,
nor ίη the Word who was crucified upon it the just are killed with the sword,
inasmuch as he was despised,53 witnesses are tortured,
and whereas they impiously mock, (saying,) martyrs are racked. 5
'He died as a malefactor 2 Now, beloνed, once more God then said,
and is buried as one dead', 225 Ό Eve, enough for you was your husband whom Ι gaνe yoU.'58
they mourn him as one dead; Did he not giνe you a serpent?
but he rose from the dead inasmuch as he is God. S4 For this reason they brought accusations,
22 And because he was God and is God,55 so that she might be deliνered from pains. 59 10
little ίη body and great ίη soul, 3 And God said to the serpent,
despised οη earth and glorified ίη the heavens, 230
'rou shαll go on chest αnd stomαch.'6o
scorned by men and magnified by the Father, He cursed the chest,
this is the Man who was sent by the Father to the world because because ίη it heart and heart's rage there 6I arise.
he is God, 'rou shαll go on stomαch', 15
both Man upon earth and God ίη heaven, because it deceiνed for food.
and he is God oνer all creation. (It shall haνe) soil to eat all the days of its life60
23 It is he that led you [to the Father ...]; 235
because Adam was from the soil of the earth. 62
he makes you belieνe ίη him [and] loνes you.
Now he is the true Christ, 56 The attack οη heretical churches ίη this section, though possible ίη Melito's

and his is the glory for eνer.
si Α Greek reconstruction of 205-7 may be made from the
reprodn~ed by Ri.ch~rd, 3 ~ 8 (cf. 330): ~ τόν ούρανόν €ΚTεlναι; • • • ό την γην
τεθεμελιωσαι; . . . ο ται; αβυσσουι; κατακλεισαι;.
52 Lines 205-9 resemble lines 598-602ίη ΡΡ 82-3.
S3 wαsdespised ν Ε : pαtiebαtur L.
54 Similarly ΡΡ 8.
ss With lines 228-34 cf. the balanced expressions of Fr. 14.
day, is more likely to belong to a later period. The shift ίη emphasis at this point
may also indicate a point where the compiler left his ancient source.
Prαyer (lines 9-1 ι)
57 to Christ νΕ: corαm Christo L.
58 Perhaps deriνed from Gen. 3: 16.
59 These three obscure lines are probably corrupt. The accusations are
perhaps the recriminations of Gen. 3: 12-3.
60 Cf. Gen. 3: 14.
61 there add. νΕ: om. L. 62 Cf. Gen. 2: 7.
 96 NEW FRAGMENT ΠΙ

4 Receive the definition of the same three:

because the same three made sin, 20
because from a tree the transgression of comrnandments [ ...
... ] οη the cross the king fixed the curse with nails. INDEX OF PASSAGES
Just as from a tree came sin, so also from a tree came salvation.
5 ΒΥ the cross death is destroyed, FROM SCRIPTURE AND EVANGELIUM PETRI
and by the cross salvation shines; 25
by the cross the gates of hell are burst, ΝΟΤΕ: The passages cited are the citations, allusions, and more important
and by the cross the gates of paradise are opened. parallels referred to ίη the notes to the text of Mclito. References are to the
The cross has become the way of saints and martyrs; lines (νerses) ofthis cdition where the re]eνant annotation:; occur. Un]ess other-
the cross has become the chain of the apostles wise stated, the line numbers refer to ΡΡ.
and the shield of faith of prophets. 30
Genesis 12: 12 77,87
The cross is the guide of the fallen;
31 ι 12: 23 85,86
the cross is the comfort of the possessed, Ι: ι
12: 27 80, 86
and an immovable wall to believers. Ι: 4 597
Ι: 6-8 601 12: 28 76,89
The cross is the strength of the weak, Ι: 14-18 12: 29 97, 104
604
and the lifting up of the lowly. 35
2: 7 314, 562, 607, New Fr. 12: 46 25, 75,501
The cross is the guide of the faithful robber;6 3 ΠΙ. 18 14: 17 81
the cross is the destroyer of hell. 2:8 316 19: 5-6 478
6 For all this we offer glory [to the Father 2: 15 316 23: 22 478
... of all now and always ... ] for ever. Amen. 2: 17 322 Deuteronomy
3: 1-6 325
63 Cf. Luke 23: 40-3. 3: ι ι 327 28: 66 429
3: 14 New Fr. ΠΙ. 12, 15 32: 6 562
3: 17-24 329 Joshua
3: 17 327
4: 1-12 416,481 4:7 81
22: 1-18 417,482 ι Samuel
22:6 Fr. 9. 8
22:9 Fr. 9. 15 17: 34 497
22: 10 Fr. 9. 24 23-6 420,487
22: 13 Fr. 10. 3, ι ι. 3, 12. 2,
Job
12·4
29-30 483 10: 8 562
37: 28 418,484 26: 7 599
Exodus Psalms
2: 3 419,485 2: 1-2 435
10: 21 123, 130, 140 18 (17): 14 729
10: 23 197 35 (34): 5 142
12: 3 72,77 35 (34): 12 515
12: 5 72,497 38(37):21 515, 660
12: 6 73,499 69 (68): 21 557,564
12: 7 85 96 (95): 7 693
12: 8 77,500,679 104 (103): 2 601
12: 10 25, 75, 500, 501 104 (103): 4 605
12: Ι ι 74, 76, 79,80 110 (109): 3 594, Fr. 15· 5
98 INDEX OF PASSAGES FROM
SCRIl)TURE AND EVANGELIUAιJ PETRI ψ)
Isaiah Mark
Hebrev.'s Evαngelium Petri
2: 3 43 3: 1-5 par. 652 2: 10
721 39 i. 1-2 686
3:9 516 15: 33 par.
3: ΙΟ 518 15: 34 par. 729 Ι Peter iii.6 4~)H
Fr. 16b. 2 15: 38 par. 727 Ι: 19
ϊν. Ι ι 70Β
40: 13 72
50:8 754 2: 9 478 V.15 705, 721
Luke ν.16 .'i.'i7
53: 7-8 446 Revelation
53: 7 27, 29, 498, Fr. 9. 5, 18 49
ι Ι: 623 V.19 7:.!~
23:40-3 New Fr. ΠΙ. 36 Ι: 8 793 Υ. 20 727
Jeremiah 21: 6 793 Υ.21 555, 725, 72Ιϊ
John
5:8 378 5: 2-9 550
7:6 526 6: 63 563
ι Ι: 19 441, 516 7: 26 795
22: 3 526 7: 41 795
8: 12 774
Ezekiel 9: 1-7 549, 654
47: 3 Fr. 12. 7 ι Ι: 17-44 552,656
Ι Ι: 25 773, 776
Micah ι Ι: 49-53 687
4:2 43 12: 20-1 675
14: 6 773
Wisdom of Solomon 18: 12 561
17: 2 139 19: 17 Fr·9· 8
17: 5 197 19: 29 557
18: 12 134, 171, 186 19: 32-7 501
19: 36 25
Matthew Acts of the Apostles
5: 12 421,488
4: 25-7 435
8: 5-13 par. 675 7:8 612
9: 1-8 par. 550 9: 22 795
9: 27-30 549 10: 43 768
12: 9-14 par. 548 532.538
17: 3
12: 10 548 26: 18 768
12: 29 par. 763
17: 24-7 633 Romans
20: 29-34 par. 549 ι Ι: 34 Fr. 16b. 2
23: 34 623
26: 15 par. 685 ι Corinthians
26: 55 par. 558 15: 28 Fr. 15. 7
26: 59-60 555,682
26: 65-6 par. 687 2 Corinthians
27: 2 par. 561 12: 2 310
27: 24 676
27: 26 par. 556,559 Galatians
27: 29 par. 560 4: 26 291
27:34 557,564
Colossians
27: 48 par. 557
27: 51 725 2: 15 761