By Professor P. Tzamalikos
It is a new serious version, with translation and statement, of the Scholia in Apocalypsin, that have been falsely attributed to Origen a century in the past. They contain huge sections from Didymus the Blind's misplaced statement at the Apocalypse (fourth century) and accordingly counter the present trust that Oecumenius' statement (sixth century) was once the main historic. Professor Tzamalikos argues that their writer was once actually Cassian the Sabaite, an erudite monk and abbot on the monastery of Sabas, the nice Laura, in Palestine. He was once diversified from the alleged Latin writer John Cassian, positioned a century or so earlier than the genuine Cassian. The Scholia attest to the strain among the imperial Christian orthodoxy of the 6th century and sure monastic circles, who drew freely on Hellenic rules and on alleged 'heretics'. They express that, in the course of that interval, Hellenism was once a lively strength inspiring not just pagan intellectuals, but in addition influential Christian quarters.
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Additional resources for An Ancient Commentary on the Book of Revelation: A Critical Edition of the Scholia in Apocalypsin
Nicetas of Paphlagonia (or Nicetas David or Nicetas the philosopher), Orationes, Oration 2. Nicetas was a Christian scholar and grammarian of ninth–tenth century. He was among the so-called zealots, the followers of Patriarch Ignatius. He wrote a Life of Ignatius, in an apologetic mode and in tendency hostile to Photius. He also wrote laudatory orations, hymns, and poems. The text has it ‘Carpus (Κα´ρπο ) bishop of Smyrna’, which is evidently a mistake. Carpus was one among the seventy apostles who followed Paul and became the bishop of Veroia in Macedonia (or, Veroe in Thrace).
1–2. This quotation by Eusebius was preserved by the Suda lexicon, Alphabetic letter omega, entry 182. 129 Epiphanius of Salamis, Panarion, v. 3, p. 449: Κα τι µ ν γ γραπται περ τ χιλιονταετηρ δο ταυ´τη [ τι] ν τ Αποκαλυ´ψει Ιωα´ννου κα τι παρα` πλε στοι στ ν β βλο πεπιστευµ νη κα παρα` το θεοσεβ σι, δ λον. τ ν δ β βλον αναγιν σκοντε ο πλε στοι κα ευλαβε , περ τ ν χοντα πνευµατικ ν ε δ τε κα ‹τα`› ν αυτ πνευµατικ ‹πνευµατικ › λαµβα´νοντε αληθ µ ν ντα, ν βαθυ´τητι δ σαφηνιζ µενα πεπιστευ´κασιν. ου µ νον γα`ρ το το κε βαθ ω ε ρηται, αλλα` κα αλλα πολλα´.
Collectio Alphabetica, Alphabetic letter Pi, 7. ), Chronographia Compendiaria, p. 24. He also writes β σεκτον for δ σεκτον. Matthaeus Blastares, Collectio Alphabetica, Alphabetic letter Beta, 13. Lemma: Περ βισ κτου. He advises that ‘all Roman words have β instead of δ’. This is how he uses the word himself throughout. ), Synaxarium, Month 6, day 28. ), Introductio ad Astronomiam, line 51. Michael Glycas, Annales, p. 379. Also in the anonymous astrological works, Περ τ τ ν Επτα` Πλανητ ν Ε ρ σεω , v.