7.1.2-32.4 the compiler interprets the prohibition in Did. 9.5 in a
meal prayers are liturgically expanded (7.25-26), and the compiler interprets the prohibition in Did. 9.5 in a casuistical manner (7.25.5-6). (4) Above all, however, the compiler repeatedly adapts the text, without comment, to his own situation. Thus the admonition rrepl tov /3a7rTtopotToq is, for him, directed to bishops and presbyters
(7.22.1); the permission to improvise the prayers of thanksgiving freely is given not, as in Did. 10.7, to the prophets, but to the presbyters (7.26.6); so also with regard to the firstfruits, the priests take the place of the prophets (7.29.1 and 3). While Didache 15 speaks of the choice of bishops and deacons, the Apostolic Constitutions has an ordo triplex in 7.31, and the discussion in Didache
5. The Indirect Tradition: Apostolic Constitutions 7.1.2-32.4
I already noted (in §2c) that the unknown compiler of the Apostolic Constitutions copied the whole of the Didache in the first, major part of book 7, making some changes in the text of the source and sometimes para phrasing. The extent of this dependency is visible in the edition by Funk.1 In 7.1.1-2 the compiler placed before the "Two Ways" tractate of the Didache a proemium of scriptural citations, in order then to begin quoting the source in 7.1.2. This quotation extends to 32.4.2
The "Constitutor's" way of working can be illustrated by the following selected examples:3 (1) The Constitutor interpreted the text continuously, by giving examples from the Old and New Testament, very frequently by citations from both testaments, and finally by interpreta tions from his own pen as well. The whole document, at times, reads like a commentary on the text of the Didache. The glossing interpretation of the text is, how ever, uneven. Thus the compiler has included the quota tion from the "way of death" almost without addition
(7.18). (2) Passages of the source are occasionally omit ted, for example, Did. 1.5b-6 or 6.2 (the latter probably because the compiler no longer understood the source, or better, because he did not accept the motive expressed there).4 In the same way, it is no accident that 11 and 12, which was long since anachronistic for the Apostolic Constitutions, is sharply curtailed (7.28).5 There is an important addition at 7.22.2: baptism is preceded by the anointing with eXaiov and followed by the anoint ing with myron. In my opinion, the Apostolic Constitutions found the famous myron prayer (7.27) in the source;6 that it is not the Constitutor's own work (except for possible stylization) is evident from the parallel in Coptic.7
In reconstructing the text, the Apostolic Constitutions should be adduced as an indirect but constant witness.
That the recension behind the source of the Apostolic Constitutions is different from the H recension is seen from the myrrh prayer. We should warn against an over valuation of the Apostolic Constitutions (as happens, e.g., with Peterson).8 On the one hand, we should note that the Apostolic Constitutions was already dependent on a text containing the interpolated myrrh prayer; on the other hand, we should continually be aware that the compiler of the Constitutions alters the source without misgivings whenever he thinks it necessary (e.g., in the sense of the motives sketched above). eAdem nai notpeX&eTu 6 noopoq ovroq is absent
(whereas "maranatha" and "hosanna," both sanctified by biblical texts, have been retained): 7.26.5. (3) There are characteristic additions to the text, for example, in 7.16, where the compiler adds to the household code in his source a section about the fiaoLXevq and the apxoureq; also typical is the Christianizing addition at the end of the "way of life" (7.17.2) or the augmentation of the bap tismal fast (7.22.4-5) and the weekly fast (7.23.2-3). The 1 Didascalia, 1.386-423. Previously in Bryennios,
AibaXT), X£'-p'; then in Harnack, "Prolegomena,"
173-78. There is some information also in Giet, L'Enigme, 136-39.
4 Harnack, "Prolegomena,"176: The Constitutor rejects a Christianity of the perfecti. In fact, he also removed the corresponding passage in 7.2.4.
5 In Const. 7.28.5 the Constitutor suffered a lapse.
While he otherwise omits what the source says about the prophets, we find here 7tpotprirrig aXr]Pipog. See Harnack, "Prolegomena," 174, 177.
6 See below the excursus on the addition in the Coptic version, pp. 165-67.
7 See below.
8 "Probleme," 158-66, and passim.
178-92; and Harris, Teaching, 25ff. I am following the text of Funk's edition.
2 It is very improbable that 32.5 belongs with it; it probably comes directly from the pen of the "Constitutor," who repeatedly compiles scriptural citations. It is at least possible that some elements of the conclusion of the Didache are concealed in 32.4b; that conclusion is missing from H. At any rate, the Constitutor still possessed a complete copy of the Didache.
3 For more detail, see Harnack, "Prolegomena,"
Introduction 15th century, fol. 44r. ff. Besson thought of the Nestorian bishop and ascetic Mar Isaac (Isaac of Nineveh), who died about the end of the seventh cen tury.14 The text begins with Avo 68oi eiotv, ccycarr]The so-called Fragmenta Anastasiana9 go back not to the Didache but to the Apostolic Constitutions.
Interesting for us are the following passages: 9 (p.
61,10 in Funk: Anastasius Quaestiones 64), where Const.
7.23 (depending on Didache 8) is quoted with alter ations and omissions; also 12 (pp. 63-67, more pre cisely, in Funk 64,5—67,19; Anastasius Quaestiones 15), where the Two Ways section appears; the section comes from Const. 7.1.2-18 (dependent on Didache
TOi, TtpO TTpOOWTTOV rjpLWV [TTOictL (XVTOCL] TOV d(XV(XTOV nai rrjq fcorjg ("There are before us, beloved, two ways. [What are they?] Of death and of life," Besson, p. 49, 4-5), but then does not continue with any allu sions to the Two Ways tractate. These appear only at pp. 51, 10—54,1, where (with extensive additions, omissions, and some rearrangements) elements from the "way of life" are found. Moreover, analysis shows that the Sentences are dependent either on the Apostolic Constitutions 715 or (more probably) on an extract from the Apostolic Constitutions similar to that used by the Fragmenta Anastasiana.16 Thus, like the latter, they may be eliminated from consideration for the reconstruction of the text of the Didache.
1-6), but Anastasius has radically shortened the source.10 The Fragmenta Anastasiana do not enter into consideration for the critical reconstruction of the text of the Didache.
The same is true of the Sentences edited by M.
Besson and attributed (in one of the two mss.) to one "Isaac the Syrian."11 These Sentences12 are preserved in two manuscripts: Vaticanus graecus 375, 14th century, fol. 157r. ff., which attributes the text to a Syrian anchorite named Isaac,13 and Palatinus graecus 146,
9 Edited by Funk, Didascalia, 2.51-71; there is an introduction to the text in Funk, Didascalia, 2.viii-xi.
10 Cf. the remarks in Funk, Didascalia, 2.67.
11 Cf. M. Besson, "Un recueil des sentences attribue a Isaac le Syrien," OrChr 1 (1901) 46-60, 288-98.
12 Besson ("Recueil," 46) characterizes this work as "a compilation of moral maxims apparently for reli gious."
13 The text, found only in Vatic., reads: Ke<paXaca 5lu15 Besson's proposal ("Recueil," 47) that there are also occasional contacts with Barnabas (19.1) and Doctrina (6.5) is without foundation. Dix ("Didache,"
242-50) thought that the author of the Sentences was dependent on the Didache. "The author of the 'Maxims' may well have known A. C. VII itself, but he clearly had independent knowledge of its Didache also" (p. 245 n. 1). In saying this, Dix is thinking of an old recension of the Didache. To the contrary, see
Richard H. Connolly, "Didache and Diatessaron,"
JTS 34 (1933) 346: Isaac is dependent on the <popct tov ooipov Tcarpoq r)/xut' loaocK tov Evpov Koci avaxoJprjTov eeXeXeypeva tov ayLov luavvov tov
XpvoooTopov did(popa kcci iravv aipeXipa ("Altogether various and useful chapters of our wise father and anchorite Isaac the Syrian, selected by Saint John Chrysostom").
14 For Isaac of Nineveh, cf. Altaner and Stuiber, Patrologie, 350. "His literary legacy, which was very extensive, must be severely limited . . . because of confusion with other authors of the same name"
(ibid.). In the information on the literary works of Isaac of Nineveh the title of the present work does not appear; see Besson, "Recueil," 46. Altaner and Stuiber (Patrologie, 350) do not discuss the Sentences edited by Besson.
Apostolic Constitutions. See Audet, Didache, 51 n. 2; Rordorf and Tuilier, Doctrine, 123-24 n. 3.
16 Giet (L'Enigme, 141) supports (with good reason) the opinion that the Sentences do not go back direct ly to the Apostolic Constitutions, but to an extract from it similar to that used by the Fragmenta
Anastasiana. See L'Enigme, 141 n. 16.