John of Ephesus - Revision history

Adam Simmons at 22:10, 19 April 2016

2016-04-19T22:10:51Z

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	[ch.49] [The beginning of the conversion to Christianity of the people whom the Greeks call Alodaei and whom we think to be the Ethiopians.]		[ch.49] [The beginning of the conversion to Christianity of the people whom the Greeks call Alodaei and whom we think to be the Ethiopians.]

	'''[p. 14]''' As we have related above, the blessed Julian, with the zealous help of queen Theodore, - may her soul rest in peace - came to the great people called Nobades and within two years he trained in the faith their king, their noblemen and great part of his subjects, then left the country after having entrusted the whole people to a certain very old bishop, Theodore by name, who resided at Philae, a town in the southern Thebaid on the borders of the aforesaid region. This bishop used to enter the country, visit the people and give admonitions and return to his town. The things went on like that for about eighteen years, then Longinus left<ref<Patriarch Theodosius ~~whila~~ at Constantinople had ordained Longinus bishop [566] for Nubia. Longinus could not arrive in Nubia before 569. In 575 he was invited for the election of the new Patriarch of Alexandria. He went and secretly consecrated a patriarch of his party, but he had to leave for Arabia on account of the fierce persecution raised against him by the Melkites. While in Arabia, Longinus received the invitation to evangelize "'Alwa". He went to 'Alwa, journeying from Korosko through the Nubian desert, thus avoiding the "Melkite" kingdom of Muqurra.</ref> in disguise and came to them and instructed them again, warning them and teaching and baptising those who had remained unbaptised. He passed six years among them and a delegation came to the capital, with whom we have often talked; they used to praise Longinus very much extolling him and thanking him.		'''[p. 14]''' As we have related above, the blessed Julian, with the zealous help of queen Theodore, - may her soul rest in peace - came to the great people called Nobades and within two years he trained in the faith their king, their noblemen and great part of his subjects, then left the country after having entrusted the whole people to a certain very old bishop, Theodore by name, who resided at Philae, a town in the southern Thebaid on the borders of the aforesaid region. This bishop used to enter the country, visit the people and give admonitions and return to his town. The things went on like that for about eighteen years, then Longinus left<ref<Patriarch Theodosius while at Constantinople had ordained Longinus bishop [566] for Nubia. Longinus could not arrive in Nubia before 569. In 575 he was invited for the election of the new Patriarch of Alexandria. He went and secretly consecrated a patriarch of his party, but he had to leave for Arabia on account of the fierce persecution raised against him by the Melkites. While in Arabia, Longinus received the invitation to evangelize "'Alwa". He went to 'Alwa, journeying from Korosko through the Nubian desert, thus avoiding the "Melkite" kingdom of Muqurra.</ref> in disguise and came to them and instructed them again, warning them and teaching and baptising those who had remained unbaptised. He passed six years among them and a delegation came to the capital, with whom we have often talked; they used to praise Longinus very much extolling him and thanking him.

	When the people of the Alodaei knew that the Nobadae had been converted, their king sent a letter to the king of the Nobades, asking to send him [the bishop] who had taught and baptised the Nobades, that he might instruct and baptise also the Alodaei. But Longinus had received a letter from Alexandria and he had Immediately set out for the country of the Romans [i.e. Egypt] and had fallen into all the trials we described above<ref>Chapters IX-X [not reported here].</ref> and It was only after great labour and many efforts that the king of the Alodaei<ref>See note 7.</ref> could send a delegation to take him back to '''[p. 15]''' their, country. Then the Alexandrians<ref>John means the Melkites who were ruling Alexandria of Egypt with the support of the emperor of Constantinople.</ref>, as if moved by satanic envy, were striving to trick that king and his people and turn them against him so that they would not receive him; for this purpose they sent a delegation to the king - a thing against the church laws, we are told - which was not recognized nor received: "We shall not receive - they said - any other but our spiritual father who begat<ref>"Begat" or "would beget": in the first case, reference would be to the Nobades, in the second to the Alodaei. It is not clear who is the king to whom the delegation was sent; "Alodaei" has been supplied by the translator, but it is uncertain.</ref> us against by a spiritual generation and whatever his enemies say against him we hold as false". So they rejected and did not receive them. (pp. 203, 204).		When the people of the Alodaei knew that the Nobadae had been converted, their king sent a letter to the king of the Nobades, asking to send him [the bishop] who had taught and baptised the Nobades, that he might instruct and baptise also the Alodaei. But Longinus had received a letter from Alexandria and he had Immediately set out for the country of the Romans [i.e. Egypt] and had fallen into all the trials we described above<ref>Chapters IX-X [not reported here].</ref> and It was only after great labour and many efforts that the king of the Alodaei<ref>See note 7.</ref> could send a delegation to take him back to '''[p. 15]''' their, country. Then the Alexandrians<ref>John means the Melkites who were ruling Alexandria of Egypt with the support of the emperor of Constantinople.</ref>, as if moved by satanic envy, were striving to trick that king and his people and turn them against him so that they would not receive him; for this purpose they sent a delegation to the king - a thing against the church laws, we are told - which was not recognized nor received: "We shall not receive - they said - any other but our spiritual father who begat<ref>"Begat" or "would beget": in the first case, reference would be to the Nobades, in the second to the Alodaei. It is not clear who is the king to whom the delegation was sent; "Alodaei" has been supplied by the translator, but it is uncertain.</ref> us against by a spiritual generation and whatever his enemies say against him we hold as false". So they rejected and did not receive them. (pp. 203, 204).

Seignobos at 17:36, 25 February 2015

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Adam Simmons at 15:23, 22 February 2015

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	Pope Theodosius, on the day he died, remembered this people; more so, because the pious Julian, who had instructed them, had passed away and his loss was felt deeply. Queen Theodore, too, had died. Therefore, Theodosius gave orders that the pious Longinus should take the place of Julian, for Longinus was a men fired with zeal and capable of completing the conversion of the Nabados and strengthening them in the Christian religion. Immediately after the death of the pope, Longinus was ordained bishop of those countries and made preparations for the Journey. When he arrived in that country he was received with great rejoicing. He instructed all the people again in the Christian religion, preaching and enlightening them. He also built a church and established the clergy, organized the liturgy and set up all the church institutions, (pp. 225, 226).		Pope Theodosius, on the day he died, remembered this people; more so, because the pious Julian, who had instructed them, had passed away and his loss was felt deeply. Queen Theodore, too, had died. Therefore, Theodosius gave orders that the pious Longinus should take the place of Julian, for Longinus was a men fired with zeal and capable of completing the conversion of the Nabados and strengthening them in the Christian religion. Immediately after the death of the pope, Longinus was ordained bishop of those countries and made preparations for the Journey. When he arrived in that country he was received with great rejoicing. He instructed all the people again in the Christian religion, preaching and enlightening them. He also built a church and established the clergy, organized the liturgy and set up all the church institutions, (pp. 225, 226).

	[ch.9] ... After Longinus had been in that country six years, Satan became envious of the good deeds he had done and tried by all means to have him expelled from that country, to arouse rifts and discords in the church because of him and to bring about losses. [Satan] arranged that letters be sent to him [Longinus] by the clergy of Alexandria. The letters were written by the '''[p. 13]''' archpriest Theodosius and his nephew Theodorus the archdeacon, whereby they summoned him to leave the country. The Nabados, though very sad and grieved, saluted him on his departure and supplied him with all the provisions for the journey. Thence he went to (see) Theodorus the aged bishop of Philae (''Pîlôn''), in the Inner Thebaid. Then he left for Mariyôta (Alexandria) and went to the place assigned to him as his dwelling.		[ch.9] ... After Longinus had been in that country six years, Satan became envious of the good deeds he had done and tried by all means to have him expelled from that country, to arouse rifts and discords in the church because of him and to bring about losses. [Satan] arranged that letters be sent to him [Longinus] by the clergy of Alexandria. The letters were written by the '''[p. 13]''' archpriest Theodosius and his nephew Theodorus the archdeacon, whereby they summoned him to leave the country. The Nabados, though very sad and grieved, saluted him on his departure and supplied him with all the provisions for the journey. Thence he went to [see] Theodorus the aged bishop of Philae (''Pîlôn''), in the Inner Thebaid. Then he left for Mariyôta (Alexandria) and went to the place assigned to him as his dwelling.
	(pp. 227, 228)		(pp. 227, 228)

	[ch.10] ... Two bishops ... were sent by the Oriental Synodos to Longinus and to the aforementioned Theodorus of Philae ... While they were making preparations for the journey to meet him, the news arrived that he had already left that country and that he was on his way to Egyptos. They therefore went to look for him. ... (They found him at Louba near Alexandria, in a monastery near St. Menas', pp. 229 - 230).		[ch.10] ... Two bishops ... were sent by the Oriental Synodos to Longinus and to the aforementioned Theodorus of Philae ... While they were making preparations for the journey to meet him, the news arrived that he had already left that country and that he was on his way to Egyptos. They therefore went to look for him. ... [They found him at Louba near Alexandria, in a monastery near St. Menas' (pp. 229 - 230)].

	One of the two bishops died while on journey in the monastery of Qasiyan. (p. 258).		One of the two bishops died while on journey in the monastery of Qasiyan. (p. 258).

Adam Simmons at 15:21, 22 February 2015

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Adam Simmons at 19:10, 19 February 2015

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	''John of Ephesus, also known as John of Asia, was born at Amida, in Mesopotamia, about 507 A.D. Despite his monophysite faith, he enjoyed Justinian's esteem and favours, rose to important offices in the Byzantine Court, was appointed bishop of Ephesus (558) and, later, Patriarch of Constantinople. Justin II put him to forced residence, then released him (580-585) and detained again until he died (586).''		''John of Ephesus, also known as John of Asia, was born at Amida, in Mesopotamia, about 507 A.D. Despite his monophysite faith, he enjoyed Justinian's esteem and favours, rose to important offices in the Byzantine Court, was appointed bishop of Ephesus (558) and, later, Patriarch of Constantinople. Justin II put him to forced residence, then released him (580-585) and detained again until he died (586).''

	''About the year 580 John wrote a Church History in Syriac, of which only Part III is authentic, the remainder being a duplicate of Eusebius' history or spurious interpolations. In book IV, he recorded the evangelization of Nubia, beginning from underground dealings in the court of '''[p. 7]''' Byzantium. John's account, although far from being impartial, is of paramount importance for the history of Nubia.<ref>It is scarcely possible to understand the history of the conversion of the Nubians to Christianity without referring to the controversies within the Church at that time. The Council of Chalcedon (451 A.D.) had proclaimed the twofold nature of Christ against the Monophysites. The ~~emepror~~ of Constantinople, Justinian I, supported the Council of Chalcedon, but his wife, Theodora, was a Monophysite. Justinian had called on the Egyptian patriarch Theodosius (541 A.D.) to give public adherence to the Chalcedonian formula, but he had refused; therefore Justinian exiled him to Constantinople and appointed another patriarch. From this time until the Arab conquest (639 A.D.) there were two patriarchs in Egypt, the Melkite (i.e. imperial) at Alexandria and the Monophyisite at Nitria.</ref>''		''About the year 580 John wrote a Church History in Syriac, of which only Part III is authentic, the remainder being a duplicate of Eusebius' history or spurious interpolations. In book IV, he recorded the evangelization of Nubia, beginning from underground dealings in the court of '''[p. 7]''' Byzantium. John's account, although far from being impartial, is of paramount importance for the history of Nubia.<ref>It is scarcely possible to understand the history of the conversion of the Nubians to Christianity without referring to the controversies within the Church at that time. The Council of Chalcedon (451 A.D.) had proclaimed the twofold nature of Christ against the Monophysites. The emperor of Constantinople, Justinian I, supported the Council of Chalcedon, but his wife, Theodora, was a Monophysite. Justinian had called on the Egyptian patriarch Theodosius (541 A.D.) to give public adherence to the Chalcedonian formula, but he had refused; therefore Justinian exiled him to Constantinople and appointed another patriarch. From this time until the Arab conquest (639 A.D.) there were two patriarchs in Egypt, the Melkite (i.e. imperial) at Alexandria and the Monophyisite at Nitria.</ref>''

	''Ed.: W. Cureton, ''The Third Part of the Eccl. Hist. of John. Bishop of Ephesus'', Oxford 1853; I.P.N. Land, ''Joannes Bischof von Eph. der erste syrische Kirchenhistoriker'', Leiden 1856; R. Payne-Smith, ''Ecclesiastical History'', Book IV, Oxford 1860; I.M. Schoenfelder, ''Die Kirchengeschichte des J.v.Eph.'', Miinchen 1862; E.W. Brook, ''Ioannls Ephesinl Hist. Eccl. Pars Tertia'', CSCO, Series 13 Script. Syri, Louvain 1936 (critical ed. with a Latin version).''		''Ed.: W. Cureton, ''The Third Part of the Eccl. Hist. of John. Bishop of Ephesus'', Oxford 1853; I.P.N. Land, ''Joannes Bischof von Eph. der erste syrische Kirchenhistoriker'', Leiden 1856; R. Payne-Smith, ''Ecclesiastical History'', Book IV, Oxford 1860; I.M. Schoenfelder, ''Die Kirchengeschichte des J.v.Eph.'', Miinchen 1862; E.W. Brook, ''Ioannls Ephesinl Hist. Eccl. Pars Tertia'', CSCO, Series 13 Script. Syri, Louvain 1936 (critical ed. with a Latin version).''

	''Lit.: I. Marquardt, ''Osteuropaische und ostasiatische Streifzüge'', Leipzig 1904; A. Diakonov, ''Joann Efesskiv'', Petersburg 1908; Th. Hermann, ''Patriarch Paul v. ~~Antlochla~~ und das ~~alexandrinlsche~~ Schisma von J. 575'', ZNW 27, 1928, pp. 263-304; E.W. Brooks, ''The Patriarch Paul of A. and the Alex. Schism of 575'', Byz. Zeitschr. XXX, 1930, p. 468/76.''		''Lit.: I. Marquardt, ''Osteuropaische und ostasiatische Streifzüge'', Leipzig 1904; A. Diakonov, ''Joann Efesskiv'', Petersburg 1908; Th. Hermann, ''Patriarch Paul v. Antiochia und das Alexandrinische Schisma von J. 575'', ZNW 27, 1928, pp. 263-304; E.W. Brooks, ''The Patriarch Paul of A. and the Alex. Schism of 575'', Byz. Zeitschr. XXX, 1930, p. 468/76.''

	''The text below is taken from the Payne-Smith translation checked against the Brooks Latin version.''		''The text below is taken from the Payne-Smith translation checked against the Brooks Latin version.''

Adam Simmons at 19:09, 19 February 2015

2015-02-19T19:09:19Z

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	JOHN OF EPHESUS		JOHN OF EPHESUS

	507 - 586 A.D. about 580 A.D.		''(507 - 586 A.D.) about 580 A.D.''

	John of Ephesus, also known as John of Asia, was born at Amida, in Mesopotamia, about 507 A.D. Despite his monophysite faith, he enjoyed Justinian's esteem and favours, rose to important offices in the Byzantine Court, was appointed bishop of Ephesus (558) and, later, Patriarch of Constantinople. Justin II put him to forced residence, then released him (580-585) and detained again until he died (586).		''John of Ephesus, also known as John of Asia, was born at Amida, in Mesopotamia, about 507 A.D. Despite his monophysite faith, he enjoyed Justinian's esteem and favours, rose to important offices in the Byzantine Court, was appointed bishop of Ephesus (558) and, later, Patriarch of Constantinople. Justin II put him to forced residence, then released him (580-585) and detained again until he died (586).''

	About the year 580 John wrote a Church History in Syriac, of which only Part III is authentic, the remainder being a duplicate of Eusebius' history or spurious interpolations. In book IV, he recorded the evangelization of Nubia, beginning from underground dealings in the court of '''[p. 7]''' Byzantium. John's account, although far from being impartial, is of paramount importance for the history of Nubia.<ref>It is scarcely possible to understand the history of the conversion of the Nubians to Christianity without referring to the controversies within the Church at that time. The Council of Chalcedon (451 A.D.) had proclaimed the twofold nature of Christ against the Monophysites. The emepror of Constantinople, Justinian I, supported the Council of Chalcedon, but his wife, Theodora, was a Monophysite. Justinian had called on the Egyptian patriarch Theodosius (541 A.D.) to give public adherence to the Chalcedonian formula, but he had refused; therefore Justinian exiled him to Constantinople and appointed another patriarch. From this time until the Arab conquest (639 A.D.) there were two patriarchs in Egypt, the Melkite (i.e. imperial) at Alexandria and the Monophyisite at Nitria.</ref>		''About the year 580 John wrote a Church History in Syriac, of which only Part III is authentic, the remainder being a duplicate of Eusebius' history or spurious interpolations. In book IV, he recorded the evangelization of Nubia, beginning from underground dealings in the court of '''[p. 7]''' Byzantium. John's account, although far from being impartial, is of paramount importance for the history of Nubia.<ref>It is scarcely possible to understand the history of the conversion of the Nubians to Christianity without referring to the controversies within the Church at that time. The Council of Chalcedon (451 A.D.) had proclaimed the twofold nature of Christ against the Monophysites. The emepror of Constantinople, Justinian I, supported the Council of Chalcedon, but his wife, Theodora, was a Monophysite. Justinian had called on the Egyptian patriarch Theodosius (541 A.D.) to give public adherence to the Chalcedonian formula, but he had refused; therefore Justinian exiled him to Constantinople and appointed another patriarch. From this time until the Arab conquest (639 A.D.) there were two patriarchs in Egypt, the Melkite (i.e. imperial) at Alexandria and the Monophyisite at Nitria.</ref>''

	Ed.: W. Cureton, ''The Third Part of the Eccl. Hist. of John. Bishop of Ephesus'', Oxford 1853; I.P.N. Land, ''Joannes Bischof von Eph. der erste syrische Kirchenhistoriker'', Leiden 1856; R. Payne-Smith, ''Ecclesiastical History'', Book IV, Oxford 1860; I.M. Schoenfelder, ''Die Kirchengeschichte des J.v.Eph.'', Miinchen 1862; E.W. Brook, ''Ioannls Ephesinl Hist. Eccl. Pars Tertia'', CSCO, Series 13 Script. Syri, Louvain 1936 (critical ed. with a Latin version).		''Ed.: W. Cureton, ''The Third Part of the Eccl. Hist. of John. Bishop of Ephesus'', Oxford 1853; I.P.N. Land, ''Joannes Bischof von Eph. der erste syrische Kirchenhistoriker'', Leiden 1856; R. Payne-Smith, ''Ecclesiastical History'', Book IV, Oxford 1860; I.M. Schoenfelder, ''Die Kirchengeschichte des J.v.Eph.'', Miinchen 1862; E.W. Brook, ''Ioannls Ephesinl Hist. Eccl. Pars Tertia'', CSCO, Series 13 Script. Syri, Louvain 1936 (critical ed. with a Latin version).''

	Lit.: I. Marquardt, ''Osteuropaische und ostasiatische Streifzüge'', Leipzig 1904; A. Diakonov, ''Joann Efesskiv'', Petersburg 1908; Th. Hermann, ''Patriarch Paul v. Antlochla und das alexandrinlsche Schisma von J. 575'', ZNW 27, 1928, pp. 263-304; E.W. Brooks, ''The Patriarch Paul of A. and the Alex. Schism of 575'', Byz. Zeitschr. XXX, 1930, p. 468/76.		''Lit.: I. Marquardt, ''Osteuropaische und ostasiatische Streifzüge'', Leipzig 1904; A. Diakonov, ''Joann Efesskiv'', Petersburg 1908; Th. Hermann, ''Patriarch Paul v. Antlochla und das alexandrinlsche Schisma von J. 575'', ZNW 27, 1928, pp. 263-304; E.W. Brooks, ''The Patriarch Paul of A. and the Alex. Schism of 575'', Byz. Zeitschr. XXX, 1930, p. 468/76.''

	The text below is taken from the Payne-Smith translation checked against the Brooks Latin version.		''The text below is taken from the Payne-Smith translation checked against the Brooks Latin version.''

	T.: Payne-Smith and Brooks S:4		''T.: Payne-Smith and Brooks S:4''


	'''[p. 8]''' IV.		'''[p. 8]''' IV.
	(ch.6) About the barbarous people of the Nobades, and about the cause of their conversion to Christianity.<ref>Books i-iii deal with Constantinople events down to the year 582, Book iv narrates the conversion of the Nobades and Alodaei, beginning from 577 A.D. with flash backs to the earlier evangelization under Patriarch Thedosius, in exile at Constantinople as from 536.</ref>		(ch.6) About the barbarous people of the Nobades, and about the cause of their conversion to Christianity.<ref>Books i-iii deal with Constantinople events down to the year 582, Book iv narrates the conversion of the Nobades and Alodaei, beginning from 577 A.D. with flash backs to the earlier evangelization under Patriarch Thedosius, in exile at Constantinople as from 536.</ref>

Adam Simmons at 16:28, 9 February 2015

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	'''[p. 6-26]'''		'''[pp. 6-26]'''

	JOHN OF EPHESUS		JOHN OF EPHESUS

Seignobos at 22:25, 21 November 2014

2014-11-21T22:25:02Z

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	'''[p. 14]''' As we have related above, the blessed Julian, with the zealous help of queen Theodore, - may her soul rest in peace - came to the great people called Nobades and within two years he trained in the faith their king, their noblemen and great part of his subjects, then left the country after having entrusted the whole people to a certain very old bishop, Theodore by name, who resided at Philae, a town in the southern Thebaid on the borders of the aforesaid region. This bishop used to enter the country, visit the people and give admonitions and return to his town. The things went on like that for about eighteen years, then Longinus left<ref<Patriarch Theodosius whila at Constantinople had ordained Longinus bishop (566) for Nubia. Longinus could not arrive in Nubia before 569. In 575 he was invited for the election of the new Patriarch of Alexandria. He went and secretly consecrated a patriarch of his party, but he had to leav for Arabia on account of the fierce persecution raised against him by the Melkites. While in Arabia, Longinus received the invitation to evangelize "Alwa". He went to 'Alwa, journeying from Korosko through the Nubian desert, thus avoiding the "Melkite" kingdom of Muqurra.</ref> in disguise and came to them and instructed them again, warning them and teaching and baptising those who had remained unbaptised. He passed six years among them and a delegation came to the capital, with whom we have often talked; they used to praise Longinus very much extolling him and thanking him.		'''[p. 14]''' As we have related above, the blessed Julian, with the zealous help of queen Theodore, - may her soul rest in peace - came to the great people called Nobades and within two years he trained in the faith their king, their noblemen and great part of his subjects, then left the country after having entrusted the whole people to a certain very old bishop, Theodore by name, who resided at Philae, a town in the southern Thebaid on the borders of the aforesaid region. This bishop used to enter the country, visit the people and give admonitions and return to his town. The things went on like that for about eighteen years, then Longinus left<ref<Patriarch Theodosius whila at Constantinople had ordained Longinus bishop (566) for Nubia. Longinus could not arrive in Nubia before 569. In 575 he was invited for the election of the new Patriarch of Alexandria. He went and secretly consecrated a patriarch of his party, but he had to leav for Arabia on account of the fierce persecution raised against him by the Melkites. While in Arabia, Longinus received the invitation to evangelize "Alwa". He went to 'Alwa, journeying from Korosko through the Nubian desert, thus avoiding the "Melkite" kingdom of Muqurra.</ref> in disguise and came to them and instructed them again, warning them and teaching and baptising those who had remained unbaptised. He passed six years among them and a delegation came to the capital, with whom we have often talked; they used to praise Longinus very much extolling him and thanking him.

	When the people of the Alodaei knew that the Nobadae had been converted, their king sent a letter to the king of the Nobades, asking to send him (the bishop) who had taught and baptised the Nobades, that he might instruct and baptise also the Alodaei. But Longinus had received a letter from Alexandria and he had Immediately set out for the country of the Romans (i.e. Egypt) and had fallen into all the trials we described above<ref>Chapters IX-X (not reported here).</ref> and It was only after great labour and many efforts that the king of the Alodaei<ref>See note 7.<ref> could send a delegation to take him back to '''[p. 15]''' their, country. Then the Alexandrians<ref>John means the Melkites who were ruling Alexandria of Egypt with the support of the emperor of Constantinople.</ref>, as if moved by satanic envy, were striving to trick that king and his people and turn them against him so that they would not receive him; for this purpose they sent a delegation to the king - a thing against the church laws, we are told - which was not recognized nor received: "We shall not receive - they said - any other but our spiritual father who begat<ref>"Begat" or "would beget": in the first case, reference would be to the Nobades, in the second to the alodaei. It is not clear who is the king to whom the delegation was sent; "Alodaei" has been supplied by the translator, but it is uncertain.</ref> us against by a spiritual generation and whatever his enemies say against him we hold as false". So they rejected and did not receive them. (pp. 203, 204).		When the people of the Alodaei knew that the Nobadae had been converted, their king sent a letter to the king of the Nobades, asking to send him (the bishop) who had taught and baptised the Nobades, that he might instruct and baptise also the Alodaei. But Longinus had received a letter from Alexandria and he had Immediately set out for the country of the Romans (i.e. Egypt) and had fallen into all the trials we described above<ref>Chapters IX-X (not reported here).</ref> and It was only after great labour and many efforts that the king of the Alodaei<ref>See note 7.</ref> could send a delegation to take him back to '''[p. 15]''' their, country. Then the Alexandrians<ref>John means the Melkites who were ruling Alexandria of Egypt with the support of the emperor of Constantinople.</ref>, as if moved by satanic envy, were striving to trick that king and his people and turn them against him so that they would not receive him; for this purpose they sent a delegation to the king - a thing against the church laws, we are told - which was not recognized nor received: "We shall not receive - they said - any other but our spiritual father who begat<ref>"Begat" or "would beget": in the first case, reference would be to the Nobades, in the second to the alodaei. It is not clear who is the king to whom the delegation was sent; "Alodaei" has been supplied by the translator, but it is uncertain.</ref> us against by a spiritual generation and whatever his enemies say against him we hold as false". So they rejected and did not receive them. (pp. 203, 204).

	(ch.50) [The delegation sent by the Alexandrians to the Alodaei.]		(ch.50) [The delegation sent by the Alexandrians to the Alodaei.]

Seignobos at 22:24, 21 November 2014

2014-11-21T22:24:19Z

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Seignobos at 19:13, 21 November 2014

2014-11-21T19:13:19Z

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