By Professor P. Tzamalikos
This can be a new severe variation, with translation and observation, of the Scholia in Apocalypsin, which have been falsely attributed to Origen a century in the past. They comprise broad sections from Didymus the Blind's misplaced statement at the Apocalypse (fourth century) and as a result counter the present trust that Oecumenius' remark (sixth century) used to be the main historic. Professor Tzamalikos argues that their writer was once in reality Cassian the Sabaite, an erudite monk and abbot on the monastery of Sabas, the good Laura, in Palestine. He used to be assorted from the alleged Latin writer John Cassian, positioned a century or so sooner than the true Cassian. The Scholia attest to the stress among the imperial Christian orthodoxy of the 6th century and sure monastic circles, who drew freely on Hellenic principles and on alleged 'heretics'. They exhibit that, in the course of that interval, Hellenism was once a full of life strength inspiring not just pagan intellectuals, but in addition influential Christian quarters.
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Additional info for An Ancient Commentary on the Book of Revelation: A Critical Edition of the Scholia in Apocalypsin
36 (απιδια´σαντο ). Julian the Arian, In Job, p. 316 (απιδ ασε). 284 (ascribed to Basil of Caesarea) (απιδιαστικα´). Cassian the Sabaite, SerenPrim, p. 90r. Hesychius of Alexandria (ﬁfth/sixth cent. AD), Lexicon, Alphabetic letter kappa: entries 369 (κακχα´ζει); 1931 (κακχα´ζοι); 1940, (κακχα´ζει). Papyri Magicae, (Preisendanz) number 13: lines 164 (κακχα´σαντο ); 172: (κακχα´σαι); 191: (κακχα´σαντο ); 192: (κακχα´ζων); 475: (κακχα´σαντο ); 486: (κακχα´σαι). John of Damascus, Passio Magni Martyris Artemii, 59 (κατακακχα´ζειν).
Amphilochius of Iconium (c. 339/40–394/403) was a younger contemporary of Didymus. The catalogue of canonical writings which he lists virtually rejects Revelation, along with four of seven catholic epistles. 149 Cosmas Indicopleustes reports that Amphilochius ‘who was a friend of the blessed Basil’, tags all the catholic epistles as dubious, ‘in the Iambi he wrote to Seleucus’. Cosmas is of course wrong, since the text of Amphilochius says something different, as stated above. 150 He thus commits one more egregious error of fact, which is fatal for the overall trustworthiness of this Nestorian traveller, who was severely criticised by Photius for his bizarre views about the structure of the universe.
Clement of Alexandria, Fragmenta, fr. 5: Λ γει δ πρεσβυτ ρου αγγ λου θε ο Ιωα´ννη ν τ Αποκαλυ´ψει, κα πτα` ε ναι 66 67 68 69 70 71 72 73 Αποκαλυ´ψει λ γει· Τα` θυµια´µατα´ ε σιν α προσευχα τ ν αγ ων. Papias, Fragmenta, fr. 1, apud Andreas of Caesarea (n. 220. 494. Papias, Fragmenta, Fr. 6–7; Fr. 7. 3: Ιωα´ννη δ φυγαδευ´ετο ν Πα´τµ . Clement’s genuine erudition allowed him to allegorize using at the same time pagan and Christian symbols. 4, he takes ‘milk’ to stand for the word of God (Heb. 83, where Hector’s mother reminds him of having given him the ‘banishing care’ of her ‘breast’, which prevented all harm (λαθικηδ α µαζ ν), to lull his pain.
An Ancient Commentary on the Book of Revelation: A Critical Edition of the Scholia in Apocalypsin by Professor P. Tzamalikos