{"slug":"khazarzar-basilius-caesariensis-orationes-sive-exorcismi","id":"greek:khazarzar:khazarzar-basilius-caesariensis-orationes-sive-exorcismi","title":"Orationes sive exorcismi","title_source":"Orationes sive exorcismi","author":"Basilius Caesariensis","genre":"homily","date":"","tradition":"greek","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-15T06:41:07Z","cost_usd":0.004313},"source":{"registry_id":"greek:khazarzar:khazarzar-basilius-caesariensis-orationes-sive-exorcismi","work_id":"khazarzar-basilius-caesariensis-orationes-sive-exorcismi","edition":"khazarzar","language":"","license":"Migne PG text (public domain); khazarzar host and the digitising project state no licence for this layer","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Basilius%20Caesariensis_PG%2029-32/Orationes%20sive%20exorcismi.pdf"},"stats":{"passages":7,"english_words":1592,"coptic_letters":0,"source_letters":6988,"commentary_units":42,"commentary_kinds":7,"derived_notes":0,"ambiguities":11,"work_notes":4,"external_links":5,"timeline":5},"summary":{"work":"khazarzar-basilius-caesariensis-orationes-sive-exorcismi","abstract":"The Orationes sive exorcismi attributed to Basil of Caesarea are a set of Greek prayers and exorcisms used in Byzantine and later Orthodox rites. Their traditional ascription to Basil (c. 330–379) is disputed; modern scholars consider them a later composition, likely from the 5th or 6th century. The text survives in multiple manuscripts, often appended to liturgical prayer books, and was included in printed editions of Basil's works due to liturgical demand. The Khazarzar edition lacks critical apparatus, hindering verification of textual variants. The work combines prayer and apotropaic function, employing military imagery for demonic forces and echoing Septuagintal and patristic themes.","historical_context":"The Orationes sive exorcismi are traditionally attributed to Basil of Caesarea (c. 330–379), a key figure in early Christian theology and liturgy. However, no firm evidence dates them to his lifetime. The exorcistic content and style suggest a later origin, possibly the 5th or 6th century, when such rites became more formalized in Byzantine practice. The work survives in multiple Greek manuscripts, often in liturgical prayer books, indicating its use in communal and private exorcism. Its inclusion in printed editions of Basil's works reflects liturgical demand rather than secure authorship. The text draws on earlier Christian demonology, including military imagery for Satan (archistrategos) and angelic hierarchies (fiery orders), echoing Septuagintal language and patristic apophatic traditions. The Khazarzar edition provides no manuscript sigla or critical apparatus, limiting scholarly verification.","significance":"The Orationes sive exorcismi illustrate the development of Christian exorcistic liturgy in the Byzantine tradition, blending prayer and apotropaic function. They reflect the evolution of demonological imagery and the use of Septuagintal and patristic themes in later compositions. The disputed authorship highlights the challenges of attributing liturgical texts to patristic authorities, underscoring the role of liturgical demand in shaping the corpus of early Christian literature.","timeline":[{"date":"c. 330–379","event":"Life of Basil of Caesarea, to whom the work is traditionally attributed."},{"date":"5th–6th c.","event":"Probable composition of the Orationes sive exorcismi based on style and content."},{"date":"Medieval period","event":"Manuscript transmission in Greek liturgical prayer books."},{"date":"Post-Byzantine","event":"Inclusion in printed editions of Basil's works due to liturgical demand."},{"date":"Modern","event":"Khazarzar edition published without critical apparatus."}],"relations":[{"work":"Exodus 33:20 LXX","relation":"Echoed in phrase about divine invisibility","key":"","label":null,"url":null},{"work":"Isaiah 14:12 LXX","relation":"Parallel to description of Satan's fall","key":"","label":null,"url":null},{"work":"Life of Adam and Eve","relation":"Common narrative of Satan's fall in exorcistic formulae","key":"","label":null,"url":null},{"work":"Pseudo-Dionysius","relation":"Concept of fiery orders (seraphim) developed later","key":"","label":null,"url":null},{"work":"Basil of Caesarea, other works","relation":"Traditional attribution but disputed authorship","key":"","label":null,"url":null}],"external_links":[{"key":"wikipedia:Basil of Caesarea","label":"Basil of Caesarea","url":"https://en.wikipedia.org/wiki/Basil_of_Caesarea","reason":"Provides background on the traditional author."},{"key":"wikipedia:Exorcism in Christianity","label":"Exorcism in Christianity","url":"https://en.wikipedia.org/wiki/Exorcism_in_Christianity","reason":"Context for the work's liturgical use."},{"key":"wikipedia:Septuagint","label":"Septuagint","url":"https://en.wikipedia.org/wiki/Septuagint","reason":"Source of biblical imagery used in the text."},{"key":"wikipedia:Byzantine Rite","label":"Byzantine Rite","url":"https://en.wikipedia.org/wiki/Byzantine_Rite","reason":"Liturgical tradition in which the work was used."},{"key":"wikipedia:Christian demonology","label":"Christian demonology","url":"https://en.wikipedia.org/wiki/Christian_demonology","reason":"Thematic background for exorcistic content."}],"cautions":["Attribution to Basil of Caesarea is traditional but not universally accepted; no firm evidence dates the work to his lifetime.","The Khazarzar edition provides no critical apparatus or manuscript sigla, hindering verification of textual variants.","Date of composition is uncertain; stylistic and content analysis suggests 5th or 6th century, but this is not definitive."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000476,"generated":"2026-11-15T06:41:07Z"},"links":[{"kind":"source","label":"Patrologia Graeca text (khazarzar mirror)","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Basilius%20Caesariensis_PG%2029-32/Orationes%20sive%20exorcismi.pdf"}],"checks":{"work":"khazarzar-basilius-caesariensis-orationes-sive-exorcismi","status":"pass","blocking":[],"warnings":[],"stats":{"passages":7,"translated":7,"commentary_passages":7,"commentary_units":42,"english_words":1592,"source_letters":6988,"commentary_kinds":7},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"transmission","kind":"transmission","basis":"external","lemma":"","severity":"info","text":"The work survives in multiple Greek manuscripts, often appended to liturgical prayer books. Its attribution to Basil of Caesarea is traditional but not universally accepted by modern scholars.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"caution","text":"No firm evidence dates the orations to Basil’s lifetime (c. 330–379). The exorcistic content and style suggest a later, possibly 5th- or 6th-century, composition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"These orations were used in Byzantine and later Orthodox exorcism rites. Their inclusion in printed editions of Basil’s works reflects liturgical demand rather than secure authorship.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The Khazarzar edition provides no critical apparatus or manuscript sigla. Readers cannot verify textual variants or editorial choices from this source alone.","cites":[],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Coptic; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: homily in ancient Greek; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 7 narrative."},{"kind":"source","severity":"info","text":"Source edition: khazarzar — Migne PG text (public domain); khazarzar host and the digitising project state no licence for this layer"}],"derived_structure":{"narrative":7},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"ΕΥΧΑΙ ΗΤΟΙ ΕΞΟΡΚΙΣΜΟΙ ΤΟΥ ΜΕΓΑΛΟΥ ΒΑΣΙΛΕΙΟΥ ΠΡΟΣ ΤΟΥΣ ΠΑΣΧΟΝΤΑΣ ΥΠΟ ΔΑΙΜΟΝΩΝ, ΚΑΙ ΕΚΑΣΤΗΝ ΑΣΘΕΝΕΙΑΝ. Ὁ Θεὸς τῶν θεῶν, καὶ Κύριος τῶν κυρίων, ὁ τῶν πυρίνων ταγμάτων δημιουργὸς καὶ τῶν ἀΰλων δυνά μεων τεχνουργὸς, ὁ τῶν ἐπουρανίων καὶ τῶν ἐπι γείων τεχνίτης, ὃν εἶδεν οὐδεὶς ἀνθρώπων, οὐδὲ ἰδεῖν δύναται,\"6 ὃν φοβεῖται καὶ τρέμει πᾶσα ἡ κτί σις, ὁ τὸν τραχηλιάσαντά ποτε ἀρχιστράτηγον καὶ τὴν τούτου λειτουργίαν παρακοῇ ἀθετήσαντα ῥήξας ἐπὶ τὴν γῆν, καὶ τοὺς συναποστάτας αὐτῷ ἀγγέλους δαίμονας γινομένους εἰς σκότωσιν βυθοῦ ταρταρώσας, δὸς τὸν ἀφορκισμὸν τοῦτον ἐπὶ τῷ φρικτῷ ὀνόματί σου τελούμενον φόβῳ γενέσθαι αὐτῷ προηγουμένῳ τῆς πονηρίας, καὶ πάσαις ταῖς φάλαγξιν αὐτοῦ ταῖς συνεκπεσούσαις αὐτῷ ἐκ τῆς ἄνω φωτοφορίας, καὶ τρέψον αὐτὸν εἰς φυγὴν, καὶ ἐπίταξον αὐτῷ καὶ τοῖς δαίμοσιν αὐτοῦ ἀναχωρῆσαι παντελῶς, ἵνα μή τι βλαβερὸν κατὰ τὴν ἐσφραγισμένην εἰκόνα ἐργάσηται· ἀλλὰ λαβέτωσαν ἰσχὺν οὗτοι οἱ ἐσφραγισμένοι κραταιότητος τοῦ πατεῖν ἐπάνω ὄφεων καὶ σκορπίων καὶ ἐπὶ πᾶσαν τὴν δύναμιν τοῦ ἐχθροῦ. Σοῦ γὰρ ὑμνεῖ ται, καὶ μεγαλύνεται, καὶ παρὰ πάσης πνοῆς ἐν φόβῳ δοξάζεται τὸ πανάγιον ὄνομα τοῦ Πατρὸς, καὶ τοῦ Υἱοῦ, καὶ τοῦ ἁγίου Πνεύματος, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν. {Εὐχὴ ἑτέρα τοῦ αὐτοῦ.}1 Τοῦ Κυρίου δεηθῶμεν. Ἐξορκίζω σε τὸν ἀρχέκακον τῆς βλασφημίας, τὸν ἀρχηγὸν τῆς ἀνταρσίας, καὶ αὐτουργὸν τῆς πονη ρίας. Ἐξορκίζω σε τὸν ἐκριφθέντα ἐκ τῆς ἄνω φω τοφορίας, καὶ σκότῳ βυθοῦ κατενεχθέντα διὰ τὴν ἔπαρσιν.","english":"Prayers or Exorcisms of the Great Basil for Those Suffering from Demons and Every Ailment. The God of gods, and Lord of lords, the creator of the fiery orders and the artificer of the immaterial powers, the craftsman of the heavenly and the earthly, whom no man has seen nor can see, whom every creature fears and trembles before, who once cast down the archistrategos who became arrogant and, through disobedience, rejected his service, dashing him to the earth, and who consigned the angels who revolted with him, becoming demons, to the darkness of the abyss in Tartarus, grant that this exorcism, performed in your fearful name, may bring fear to precede his wickedness, and to all his phalanxes that fell with him from the upper light-bearing realm, and turn him to flight, and command him and his demons to withdraw completely, so that they may work no harm upon the sealed image; but let these sealed ones receive strength of might to tread upon serpents and scorpions and upon every power of the enemy. For your most holy name of the Father, and of the Son, and of the Holy Spirit is hymned, magnified, and glorified in fear by every breath, now and always, and unto the ages of ages. Amen. Another prayer of the same. Let us beseech the Lord. I exorcise you, the primal evil of blasphemy, the chief of rebellion, and the author of wickedness. I exorcise you, who were cast out from the upper light-bearing realm and brought down into the darkness of the abyss because of your pride.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ΕΥΧΑΙ ΗΤΟΙ ΕΞΟΡΚΙΣΜΟΙ","severity":"info","text":"The title presents the work as both prayers and exorcisms, indicating a dual liturgical and apotropaic function. The passage then divides into two distinct prayers, the second introduced by 'Εὐχὴ ἑτέρα τοῦ αὐτοῦ'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀρχιστράτηγον","severity":"info","text":"The term 'archistrategos' (chief commander) refers to the fallen angel Satan, drawing on military imagery common in early Christian demonology. It echoes the LXX use for high-ranking officers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὃν εἶδεν οὐδεὶς ἀνθρώπων, οὐδὲ ἰδεῖν δύναται","severity":"info","text":"This phrase echoes Exodus 33:20 LXX ('οὐ μὴ ἴδῃς μου τὸ πρόσωπον') and the apophatic tradition of divine invisibility, common in Greek patristic prayer.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τῶν πυρίνων ταγμάτων","severity":"info","text":"'Fiery orders' likely refers to angelic beings, possibly the seraphim (fiery ones), a concept developed in Pseudo-Dionysius but already present in earlier Greek Christian cosmology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"τὸν ἐκριφθέντα ἐκ τῆς ἄνω φωτοφορίας","severity":"info","text":"The description of Satan's fall from the 'upper light-bearing realm' parallels the narrative in Isaiah 14:12 LXX and the Life of Adam and Eve, common in Greek exorcistic formulae.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τῆς ἐσφραγισμένης εἰκόνος","severity":"caution","text":"The 'sealed image' likely refers to a baptized person marked with the sign of the cross, but the phrase is ambiguous and could also denote an icon or amulet used in the ritual.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'sealed image' (ἐσφραγισμένης εἰκόνος) is unclear: it may refer to a baptized person, an icon, or a physical seal used in exorcism. The phrase 'τοὺς ἐσφραγισμένους' later suggests persons, but the singular 'εἰκόνα' could imply an object."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"Ἐξορκίζω σε καὶ πᾶσαν τὴν ἐκπεσοῦσαν δύναμιν τῆς σῆς ἀκόλουθον προαιρέσεως. Ὁρκίζω σε, πνεῦμα ἀκάθαρτον, κατὰ τοῦ Θεοῦ Σαβαὼθ, καὶ πάσης στρατιᾶς ἀγγέλων Θεοῦ, Ἀδωναῒ, Ἐλωῒ, Θεοῦ παντοκράτορος· ἔξελθε, καὶ ἐπαναχώρησον ἀπὸ τοῦ δούλου τοῦ Θεοῦ τοῦδε. Ἐξορκίζω σε κατὰ τοῦ Θεοῦ τοῦ πάντα λόγῳ κτίσαντος, καὶ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, τοῦ μονογενοῦς Υἱοῦ αὐτοῦ, τοῦ πρὸ τῶν αἰώνων ἀῤῥήτως καὶ ἀπαθῶς ἐξ αὐτοῦ γεννη θέντος, τοῦ τὴν ἀόρατον καὶ ὁρατὴν κτίσιν δημιουργήσαντος, τοῦ κατ' εἰκόνα ἰδίαν τὸν ἄνθρωπον πλα στουργήσαντος, τοῦ νόμῳ πρότερον φυσικῶς ταῦτα παιδαγωγήσαντος, καὶ ἀγγέλων ἐπιστασίᾳ φυλά ξαντος, τῷ ὕδατι τὴν ἁμαρτίαν κατακλύσαντος ἄνω θεν, καὶ τὰς ὑπ' οὐρανὸν ἀβύσσους ἀναστομώσαντος, καὶ γίγαντας ἀσεβήσαντας καταφθείραντος, καὶ πύρ γον τῶν βεβήλων κατασείσαντος, καὶ γῆν Σοδόμων καὶ Γομόῤῥων πυρὶ θείῳ τεφρώσαντος, οὗ μάρτυς καπνὸς ἀκοίμητος ἐξατμίζεται, τῇ ῥάβδῳ πέλαγος ῥήξαντος, καὶ λαὸν ἀβρόχοις ποσὶ περάσαντος, καὶ τύραννον Φαραὼ καὶ στρατὸν θεομάχον εἰς αἰῶνα τοῖς κύμασι καταλύσαντος τῆς ἀσεβείας πόλεμον, τοῦ ἐπ' ἐσχάτων ἐκ Παρθένου ἁγνῆς σαρκω θέντος ἀνεκλαλήτως καὶ σώας τὰς σφραγῖδας τῆς ἁγνείας φυλάξαντος, τοῦ πλῦναι βαπτίσματι τὸν παλαιὸν ἡμῶν ῥύπον εὐδοκήσαντος, ὃν ἡμεῖς διὰ τῆς παραβάσεως ἐπεσπασάμεθα.","english":"I exorcise you and every fallen power that follows your choice. I adjure you, unclean spirit, by God Sabaoth, and by the whole host of the angels of God, Adonai, Eloi, the almighty God: depart and withdraw from this servant of God. I exorcise you by the God who created all things by the Word, and by our Lord Jesus Christ, his only-begotten Son, who was ineffably and impassibly begotten from him before the ages, who fashioned the invisible and visible creation, who molded man according to his own image, who first instructed them naturally by law and guarded them by the oversight of angels, who overwhelmed sin from above with water, and opened up the abysses beneath heaven, and destroyed impious giants, and shook down the tower of the profane, and reduced the land of Sodom and Gomorrah to ashes with divine fire, whose witness is the unquenchable smoke that still steams forth, who split the sea with a rod and led the people across with dry feet, and overwhelmed the tyrant Pharaoh and his god-fighting army in the waves for eternity, ending the war of impiety, who at the last was incarnate ineffably from a pure Virgin and preserved the seals of chastity intact, who deigned to wash away our ancient filth by baptism, which we had drawn upon ourselves through transgression.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Ἐξορκίζω","severity":"info","text":"The verb ἐξορκίζω (exorkizō) means 'to exorcise' or 'to adjure by oath', here used in a liturgical context of commanding a demon. It is distinct from ὁρκίζω (horkizō) in the next sentence, which also means 'adjure' but may carry a slightly different legal or ritual force.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Θεοῦ Σαβαὼθ","severity":"info","text":"The title 'God Sabaoth' (Θεοῦ Σαβαὼθ) derives from the Hebrew ṣĕbā'ôt ('hosts'), frequent in the Old Testament (e.g., 1 Sam 1:3, Isa 6:3). It emphasizes God as commander of angelic armies, fitting the exorcistic context.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀδωναῒ, Ἐλωῒ","severity":"info","text":"Adonai (Ἀδωναῒ) and Eloi (Ἐλωῒ) are Greek transliterations of Hebrew divine names: 'Adonai' (Lord) and 'Elohim' (God). Their use here invokes the power of the God of Israel in a triadic formula common in magical and exorcistic texts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"γίγαντας ἀσεβήσαντας","severity":"info","text":"The reference to 'impious giants' (γίγαντας ἀσεβήσαντας) alludes to the biblical Nephilim or the giants of Genesis 6:4, often interpreted in Jewish and Christian tradition as rebellious beings destroyed by the flood. This is not a direct quotation but a typological expansion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"τοῦ ἐπ' ἐσχάτων","severity":"info","text":"The passage shifts from a series of Old Testament theophanies (flood, Sodom, Exodus) to the incarnation of Christ ('at the last'), creating a salvation-historical climax. This structure is typical of early Christian exorcistic prayers, linking God's past acts to Christ's redemptive work.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τῆς σῆς ἀκόλουθον προαιρέσεως","severity":"caution","text":"The phrase 'every fallen power that follows your choice' (πᾶσαν τὴν ἐκπεσοῦσαν δύναμιν τῆς σῆς ἀκόλουθον προαιρέσεως) is syntactically ambiguous: it may mean powers that follow the unclean spirit's choice (i.e., subordinate demons) or powers that have fallen from their own choice. The translation adopts the former reading.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τῆς σῆς ἀκόλουθον προαιρέσεως' could be read as 'following your choice' (the unclean spirit's) or 'following its own choice' (the fallen power's). The translation takes it as the former, aligning with the exorcistic address to the spirit and its associates."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"Ἐξορκίζω σε κα τὰ τοῦ βαπτισθέντος ἐν Ἰορδάνῃ, καὶ τύπον ἡμῖν ἀφθαρσίας ἐν ὕδατι κατὰ χάριν παρεχόμενον, ὃν ἄγγελοι καὶ πᾶσαι αἱ δυνάμεις τῶν οὐρανῶν κατεπλάγησαν, τὸν σαρκωθέντα Θεὸν βλέπουσαι μετριά σαντα, ὅτε ὁ ἄναρχος Πατὴρ τὴν ἄναρχον γέννησιν τοῦ Υἱοῦ ἀπεκάλυψε, καὶ τοῦ ἁγίου Πνεύματος ἡ κατάβασις τῆς Τριάδος τὴν ἕνωσιν ἐμαρτύρησεν. Ὁρκίζω σε κατ' ἐκείνου τοῦ ἄνεμον ἐπιτιμήσαντος, καὶ κλύδωνα θαλάσσης πραΰναντος, τὸ στῖφος δαι μόνων\n\nἐκδιώξαντος, καὶ κόρας ὀμμάτων ἀπὸ μήτρας λειπούσας πηλῷ τυφλοῖς ἀναβλέψαι ἐναρμόσαντος, καὶ τὴν ἀρχαίαν τοῦ γένους ἡμῶν διάπλασιν ἀνα καινίσαντος, καὶ ἀλάλοις τὸ λαλεῖν ἀνορθώσαντος, τοῦ στίγματα λέπρας ἀποσμήξαντος, καὶ νεκροὺς ἐκ τῶν τάφων ἀναστήσαντος, τοῦ μέχρι ταφῆς τοῖς ἀνθρώποις ὁμιλήσαντος, καὶ τὸν ᾅδην ἐγέρσει σκυ λεύσαντος, καὶ πᾶσαν τὴν ἀνθρωπότητα ἀνάλωτον τῷ θανάτῳ κατασκευάσαντος. Ὁρκίζω σε κατὰ τοῦ Θεοῦ τοῦ παντοκράτορος, τοῦ τῇ θεοπνεύστῳ φωνῇ τοὺς ἀνθρώπους ἐμπνεύσαντος, καὶ τοῖς ἀποστόλοις συμπράξαντος, καὶ πᾶσαν τὴν οἰκουμένην εὐσεβείας πληρώσαντος. Φοβήθητι, φύγε, δραπέτευσον, ἀνα χώρησον, δαιμόνιον ἀκάθαρτον καὶ ἀναγὲς, κατα χθόνιον, βύθιον, ἀπατηλὸν, ἄμορφον, θεατὸν δι' ἀναίδειαν, ἀθέατον διὰ τὴν ὑπόκρισιν, ὅπου ἂν τυγχά νῃς, ἢ ἀπέρχῃ·","english":"I exorcise you by the one baptized in the Jordan, who provided for us a type of incorruption in water by grace, whom angels and all the powers of the heavens were astonished at, seeing the incarnate God humbling himself, when the Father without beginning revealed the generation without beginning of the Son, and the descent of the Holy Spirit witnessed the unity of the Trinity. I adjure you by that one who rebuked the wind, calmed the swell of the sea, drove out the throng of demons, fitted blind eyes lacking pupils from the womb to see again with clay, renewed the ancient formation of our race, restored speech to the mute, wiped away the marks of leprosy, raised the dead from their tombs, conversed with men even to burial, plundered Hades by the resurrection, and rendered all humanity unconquerable by death. I adjure you by God the Pantocrator, who inspired men with the divinely inspired voice, cooperated with the apostles, and filled the whole world with piety. Fear, flee, run away, withdraw, unclean and abominable demon, subterranean, abyssal, deceitful, formless, visible through shamelessness, invisible through hypocrisy, wherever you may be or go.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"τύπον ... ἀφθαρσίας","severity":"info","text":"The phrase 'type of incorruption' alludes to baptism as a foreshadowing of resurrection, a common typological reading in patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τοῦ βαπτισθέντος ἐν Ἰορδάνῃ","severity":"info","text":"This refers to the baptism of Jesus in the Jordan (Matthew 3:13–17; Mark 1:9–11; Luke 3:21–22; John 1:28–34).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"νεκροὺς ἐκ τῶν τάφων ἀναστήσαντος","severity":"info","text":"Echoes the resurrection of Lazarus (John 11:38–44) and general resurrection miracles attributed to Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τὸν ᾅδην ἐγέρσει σκυλεύσαντος","severity":"info","text":"The image of Christ plundering Hades by resurrection is a common theme in early Christian literature, e.g., the Odes of Solomon and the Gospel of Nicodemus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ὁρκίζω σε ... Ὁρκίζω σε ... Ὁρκίζω σε","severity":"info","text":"The passage uses a threefold repetition of 'I adjure you' (Ὁρκίζω σε), each followed by a series of Christological or divine attributes, building rhetorical intensity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Φοβήθητι, φύγε, δραπέτευσον, ἀναχώρησον","severity":"info","text":"This series of imperatives is typical of exorcistic formulas in Greek Christian tradition, paralleling the Coptic magical papyri and later Byzantine exorcisms.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τύπον ... ἀφθαρσίας' could be interpreted as a sacramental type or a moral example; the reading here follows the baptismal typology.","The identity of 'τοῦ Θεοῦ τοῦ παντοκράτορος' in the third adjuration is ambiguous: it may refer to Christ or to God the Father; the context of 'inspired men' and 'cooperated with the apostles' suggests Christ."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"ἢ αὐτὸς εἶ Βεελζεβοὺβ, ἢ κατασείων, ἢ δρακοντοειδὴς, ἢ θηριοπρόσωπος, ἢ ὡς ἀτμὶς, ἢ ὡς πετεινὸν, ἢ νυκτίλαλον, ἢ κωφὸν, ἢ ἄλαλον, ἢ ἐκφοβοῦν ἐξ ἐπιδρομῆς, ἢ σπαράσσον, ἢ ἐπιβουλεῦον, ἢ ἐν ὕπνῳ βαρεῖ, ἢ ἐν νόσῳ, ἢ ἐν μαλακίᾳ, ἢ ἐν γέλωτι ῥέμβον, ἢ δάκρυα φιλήδονα ἐμποιοῦν, ἢ λάγνον, ἢ δυσ ῶδες, ἢ ἐπιθυμητικὸν, ἢ ἡδονικὸν, ἢ φαρμακόφιλον, ἢ ἐρωτομανὲς, ἢ ἀστρομαγικὸν, ἢ ἐνοικηματικὸν, ἢ ἀναιδὲς, ἢ φιλόνεικον, ἢ ἀκατάστατον, ἢ τῇ σελήνῃ συναλλοιούμενον, ἢ χρόνῳ τινὶ συντρεπόμενον, ἢ ὀρθρινὸν, ἢ μεσημβρινὸν, ἢ μεσονυκτικὸν, ἢ ἀωρίας τινὸς, ἢ αὐγῆς, ἢ αὐτομάτως συνήντησας, ἢ ἐπέμφθης ὑπό τινος, ἢ προσεπέλασας ἄφνω, ἢ ἐν θα λάσσῃ, ἢ ἐν ποταμῷ, ἢ ὑπὸ γῆς, ἢ φρέατος, ἢ κρημνοῦ, ἢ ἐκ λάκκου, ἢ λίμνης, ἢ καλαμῶνος, ἢ ὕλης, ἢ ἀπογαίου, ἢ ἀκαθάρτου, ἢ ἄλσους, ἢ δρυμῶνος, ἢ δένδρου, ἢ ὀρνέου, ἢ βροντῆς, ἢ ἐκ στέγης λουτροῦ, ἢ ἐν κολυμβήθρᾳ ὑδάτων, ἢ ἐκ μνήματος εἰδωλικοῦ, ἢ ὅθεν ἴσμεν, καὶ οὐκ ἴσμεν, γνωστὸν, ἢ ἄγνωστον, καὶ ἐξ ἀπερισκέπτου τόπου· μερίσθητι καὶ ἀπαλλάγηθι, αἰσχύνθητι τὴν εἰκόνα τῇ χειρὶ Θεοῦ πλασθεῖσαν καὶ μορφωθεῖσαν. Φοβήθητι τοῦ σαρκωθέντος Θεοῦ τὸ ὁμοίωμα, καὶ μὴ ἐγκρυβῇς εἰς τὸν δοῦλον τοῦ Θεοῦ τόνδε, ἀλλὰ ῥάβδος σιδηρᾶ καὶ κάμινος πυρὸς, καὶ τάρταρος, καὶ ὀδόντων βρυγμὸς, ἄμυνα τῆς παρακοῆς σε περιμένει.","english":"or you are Beelzebub, or the shaker, or dragon-shaped, or beast-faced, or like vapor, or like a bird, or night-voiced, or deaf, or speechless, or one who frightens by sudden attack, or one who rends, or one who plots, or one who weighs heavy in sleep, or in sickness, or in weakness, or one who wanders in laughter, or one who produces pleasure-loving tears, or lecherous, or foul-smelling, or desirous, or pleasure-seeking, or fond of sorcery, or erotically mad, or astro-magical, or dwelling in houses, or shameless, or contentious, or unstable, or one who changes with the moon, or one who turns with a certain time, or morning, or midday, or midnight, or of some untimely hour, or of dawn, or you met spontaneously, or you were sent by someone, or you approached suddenly, or in the sea, or in a river, or under the earth, or of a well, or of a cliff, or from a pit, or of a lake, or of a reed-bed, or of a forest, or of a dry land, or of an unclean place, or of a grove, or of a thicket, or of a tree, or of a bird, or of thunder, or from the roof of a bathhouse, or in a pool of waters, or from an idolatrous tomb, or from wherever we know and do not know, known or unknown, and from an unconsidered place: depart and be gone, be ashamed before the image fashioned and formed by the hand of God. Fear the likeness of the incarnate God, and do not hide in this servant of God, but an iron rod and a furnace of fire, and Tartarus, and the gnashing of teeth, the punishment for disobedience awaits you.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"Βεελζεβοὺβ","severity":"info","text":"Beelzebub, a Semitic name for a Philistine deity, appears in the New Testament as a prince of demons (e.g., Matthew 10:25). The Greek form reflects LXX and NT usage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἢ ... ἢ ...","severity":"info","text":"The passage is a long anaphoric catalogue of demonic attributes and origins, each introduced by 'ἢ' ('or'), building rhetorical intensity before the imperative 'μερίσθητι καὶ ἀπαλλάγηθι'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ἐκ μνήματος εἰδωλικοῦ","severity":"info","text":"Idolatrous tombs were considered haunted in late antique belief; exorcists often invoked such locations to expel demons. This reflects contemporary demonology and ritual practice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τῇ χειρὶ Θεοῦ πλασθεῖσαν","severity":"info","text":"Echoes Genesis 2:7 (LXX), where God forms man from clay. The phrase underscores the human body as divine creation, a common apologetic and exorcistic motif.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"ῥάβδος σιδηρᾶ καὶ κάμινος πυρὸς, καὶ τάρταρος","severity":"info","text":"These images of punishment (iron rod, furnace, Tartarus) draw on Greco-Roman underworld imagery, later adapted in Byzantine and medieval Christian eschatology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"δυσ ῶδες","severity":"caution","text":"The Greek 'δυσῶδες' (foul-smelling) is here split across a line break in the manuscript; the reading is secure but the orthography may reflect scribal practice.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The catalogue's exhaustive style may include some terms whose precise referent is uncertain (e.g., 'κατασείων' as 'shaker' could be a specific demon type). The reading takes them as generic attributes."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"Φοβήθητι, φιμώθητι, φύγε, μὴ ἀποστρέψῃς, μὴ ὑποκρυβῇς μεθ' ἑτέρας πονηρίας πνευμάτων ἀκαθάρτων· ἀλλὰ ἄπελθε εἰς γῆν ἄνυδρον, ἔρημον, ἀγεώργητον, ἣν ἄνθρωπος οὐκ οἰκεῖ, Θεὸς μόνος ἐπισκοπεῖ, ὁ δεσμεύων πάντας τοὺς βασκαίνοντας καὶ ἐπιβουλεύοντας τῇ αὐτοῦ εἰκόνι, καὶ σειραῖς ζόφου ταρταρώσας εἰς μακρὰν νύκτα καὶ ἡμέραν σὲ πάντων τῶν κακῶν πεπειραμένον, καὶ ἐφευρετὴν διάβολον. Ὅτι μέγας ὁ φόβος τοῦ Θεοῦ, καὶ μεγάλη ἡ δόξα τοῦ Πατρὸς, καὶ τοῦ Υἱοῦ, καὶ τοῦ ἁγίου Πνεύματος, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν. {1 Εὐχὴ ἑτέρα τοῦ αὐτοῦ.}1 Ὁ Θεὸς τῶν οὐρανῶν, ὁ Θεὸς τῶν φώτων, ὁ Θεὸς τῶν ἀγγέλων τῶν ὑπὸ τὴν σὴν ἰσχὺν, ὁ Θεὸς τῶν ἀρχαγγέλων τῶν ὑπὸ τὸ σὸν κράτος, ὁ Θεὸς τῶν ἐνδόξων κυριοτήτων, ὁ Θεὸς τῶν ἁγίων, ὁ Πατὴρ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ὁ τὰς δεσμευθείσας τῷ θανάτῳ ψυχὰς λύσας, ὁ τὸν προσηλωθέντα ἄνθρωπον τῷ σκότει διὰ τοῦ μονογενοῦς σου Υἱοῦ φωτίσας, ὁ λύσας τὰς ὀδύνας ἡμῶν, καὶ πᾶν βάρος ἀποσκεδάσας, ὁ πᾶσαν τὴν προσβολὴν τοῦ ἐχθροῦ ἀφ' ἡμῶν χωρίσας, Υἱὲ καὶ Λόγε τοῦ Θεοῦ, ὁ ἀπαθανατίσας ἡμᾶς τῷ θανάτῳ σου, καὶ δοξάσας ἡμᾶς τῇ δόξῃ σου, ὁ ἐξ ἀνθρώπων χωρεῖν εἰς Θεὸν ἐγέρσει τῇ σῇ χαρισάμενος, ὁ πάντα δεσμὸν τῶν ἁμαρτιῶν ἡμῶν διὰ τοῦ σταυροῦ σου βαστάσας, ὁ τὸ σύντριμμα ἡμῶν ἀναλαβὼν, καὶ ἰασάμενος, Κύριε, ὁ ὁδοποιήσας ἡμῖν ὁδὸν εἰς οὐρανοὺς, καὶ φθορὰν εἰς ἀφθαρσίαν μετασκευάσας·","english":"Fear, be muzzled, flee, do not turn back, do not hide yourself with another wickedness of unclean spirits; but go to a waterless, deserted, uncultivated land, which no man inhabits, where God alone oversees, who binds all who envy and plot against his own image, and having cast you down into chains of darkness into a long night and day, you who have experienced all evils, and are the inventor devil. For great is the fear of God, and great is the glory of the Father, and of the Son, and of the Holy Spirit, now and always, and unto the ages of ages. Amen. {Another prayer of the same.} God of the heavens, God of the lights, God of the angels under your might, God of the archangels under your power, God of the glorious dominions, God of the saints, Father of our Lord Jesus Christ, who loosed the souls bound to death, who enlightened the man nailed to darkness through your only-begotten Son, who loosed our pains and scattered every burden, who removed from us every assault of the enemy, Son and Word of God, who made us immortal by your death and glorified us with your glory, who granted us to pass from men to God by your resurrection, who bore every bond of our sins through your cross, who took up and healed our brokenness, Lord, who paved for us a path to the heavens and transformed corruption into incorruption.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Φοβήθητι, φιμώθητι, φύγε","severity":"info","text":"The passage begins with a series of imperative verbs (fear, be muzzled, flee) addressed to the demon, a common exorcistic formula. This marks a transition from the preceding list of demon names to a direct command.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εἰς γῆν ἄνυδρον, ἔρημον, ἀγεώργητον","severity":"info","text":"The phrase 'waterless, deserted, uncultivated land' echoes the biblical motif of desolate places as abodes for demons or as destinations for scapegoats, cf. Leviticus 16:22 and the wilderness imagery in the Gospels.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"σειραῖς ζόφου ταρταρώσας","severity":"info","text":"'Chains of darkness' and 'Tartarus' (ταρταρώσας) evoke classical and Hellenistic Jewish imagery of the underworld, used here to threaten the demon with eternal confinement.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Εὐχὴ ἑτέρα τοῦ αὐτοῦ","severity":"info","text":"The rubric 'Another prayer of the same' indicates a liturgical or scribal division, marking the start of a new prayer attributed to Basil. This suggests the text was compiled from multiple exorcistic prayers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ὁ Θεὸς τῶν οὐρανῶν...","severity":"info","text":"The second prayer opens with an anaphoric series of divine titles ('God of the heavens, God of the lights...'), a common liturgical device to invoke God's power over various cosmic and angelic orders.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ ἀπαθανατίσας ἡμᾶς τῷ θανάτῳ σου","severity":"info","text":"The phrase 'made us immortal by your death' alludes to Christ's salvific death and resurrection, central to Pauline theology (cf. Romans 6:3-4) and liturgical language.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ὁ δεσμεύων πάντας τοὺς βασκαίνοντας' could be read as God binding those who envy, or as a relative clause modifying the land; the translation takes it as God's action.","The shift from direct address to the demon to a prayer addressed to God is abrupt; the rubric 'Another prayer' clarifies the transition."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"εἰσάκουσόν μου πόθῳ καὶ φόβῳ κεκραγότος πρὸς σὲ οὗ τὰ ὄρη τῷ φόβῳ τήκονται σὺν τῷ στερεώματι τῆς ὑπ' οὐρανὸν, οὗ τῇ δυνάμει ἄλαλοι στοιχείων ψυχαὶ φρίττουσι τηρῆσαι τοὺς ἑαυτῶν ὅρους, δι' οὗ τὸ πῦρ τὸ τῆς ἐκδικήσεως οὐχ ὑπερβήσεται ὅρους τοὺς ταχθέντας αὐτῷ,\n\nἀλλ' ἀναμένει στένον τὴν σὴν βουλήν· δι' ὃν πᾶσα ἡ κτίσις ὠδίνει στενάζουσα στεναγμοῖς ἀλαλήτοις εἰς καιροὺς μένειν ἐπιταχθεῖσα, ὃν πᾶσα φύσις ἐναντία πέφευγε, καὶ τοῦ ἐχθροῦ στρατιὰ δεδάμασται, καὶ διάβολος πέπτωκε, καὶ ὄφις πεπάτηται, καὶ δράκων ἀνήρηται· δι' ὃν τὰ ἔθνη ὁμολογήσαντά σε ἐφωτίσθησαν, καὶ ἐκραταιώθησαν ἐν σοὶ, Κύριε· δι' ὃν ζωὴ πεφα-νέρωται, ἐλπὶς ἵδρυται, ἡ πίστις κεκράτηται, τὸ Εὐαγγέλιον κεκήρυκται· δι' ὃν ἄνθρωπος ἐκ γῆς ἀναπέπλασται πιστεύσας ἐν σοί.\n\nΤίς γάρ ἐστιν ὡς σὺ Θεὸς παντοκράτωρ; Διὸ δεόμεθά σου, Θεὲ πατέρων, καὶ Κύριε τοῦ ἐλέους προαιώνιε, καὶ ὑπερούσιε, τὸν πρὸς σὲ ἐληλυθότα ἐπὶ τῷ ἁγίῳ ὀνόματί σου, καὶ τοῦ ἠγαπημένου σου Παιδὸς Ἰησοῦ Χριστοῦ, καὶ τοῦ ἁγίου καὶ παντοδυνάμου καὶ ζωοποιοῦ σου Πνεύ-ματος πρόσδεξαι· ἀποσόβησον ἀπὸ τῆς ψυχῆς αὐτοῦ πᾶσαν μαλακίαν, πᾶσαν ἀπιστίαν, πᾶν πνεῦμα ἀκάθαρτον, σπαρακτικὸν, καταχθόνιον, πύρινον, δυσ-ωδιακὸν, ἐπιθυμητικὸν, φιλόχρυσον, φιλάργυρον, τυφωνικὸν, πορνικὸν, πᾶν δαιμόνιον ἀκάθαρτον, σκοτεινὸν, ἄμορφον, ἀναιδές.","english":"Hear me crying out to you with longing and fear, at whom the mountains melt with fear together with the firmament beneath the sky, at whose power the voiceless souls of the elements shudder to keep their own boundaries, through whom the fire of vengeance will not overstep the boundaries assigned to it, but waits groaning for your will; through whom all creation travails groaning with unutterable groans, having been commanded to remain in its seasons, whom every hostile nature has fled, and the army of the enemy has been tamed, and the devil has fallen, and the serpent has been trampled, and the dragon has been destroyed; through whom the nations that confessed you were enlightened and strengthened in you, Lord; through whom life has been revealed, hope has been established, faith has been confirmed, the Gospel has been proclaimed; through whom man has been recreated from the earth, having believed in you.\n\nFor who is like you, God Almighty? Therefore we beseech you, God of the fathers, and Lord of mercy, pre-eternal and super-essential, receive the one who has come to you in your holy name and in the name of your beloved Child Jesus Christ and of your holy, all-powerful, and life-giving Spirit; drive away from his soul every weakness, every unbelief, every unclean spirit—convulsive, subterranean, fiery, foul-smelling, lustful, gold-loving, money-loving, stormy, lewd—every unclean, dark, shapeless, shameless demon.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"εἰσάκουσόν μου πόθῳ καὶ φόβῳ κεκραγότος","severity":"info","text":"The passage shifts from direct address to a series of relative clauses (οὗ, δι' οὗ, δι' ὃν) that build a cosmic hierarchy, culminating in a petition. This anaphoric structure is typical of liturgical prayer.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἄλαλοι στοιχείων ψυχαί","severity":"info","text":"The phrase 'voiceless souls of the elements' personifies natural forces as sentient but mute, a concept found in late antique cosmology and demonology, possibly influenced by Stoic or Neoplatonic ideas.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὄφις πεπάτηται, καὶ δράκων ἀνήρηται","severity":"info","text":"The trampling of the serpent and destruction of the dragon echo Psalm 91:13 (LXX) and Isaiah 27:1, where God subdues cosmic monsters, here applied to demonic forces.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"πῦρ τὸ τῆς ἐκδικήσεως","severity":"info","text":"The 'fire of vengeance' that does not overstep its bounds reflects a concept of divine justice as a restrained cosmic force, paralleling Jewish apocalyptic and early Christian ideas of eschatological punishment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Θεὲ πατέρων, καὶ Κύριε τοῦ ἐλέους προαιώνιε, καὶ ὑπερούσιε","severity":"info","text":"The invocation 'God of the fathers, Lord of mercy, pre-eternal, super-essential' uses language that became standard in Byzantine liturgical prayers, especially in exorcistic and anaphoral contexts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"πᾶν πνεῦμα ἀκάθαρτον, σπαρακτικὸν, καταχθόνιον, πύρινον, δυσωδιακὸν, ἐπιθυμητικὸν, φιλόχρυσον, φιλάργυρον, τυφωνικὸν, πορνικὸν","severity":"info","text":"The list of demonic types is unusually detailed and may reflect local or folkloric classifications; some terms (e.g., τυφωνικὸν, 'stormy') are rare and their precise meaning is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the one who has come' (τὸν πρὸς σὲ ἐληλυθότα) is ambiguous: it could be the exorcist, the possessed person, or a generic supplicant. The reading taken is the person seeking exorcism."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":"Ναὶ, ὁ Θεὸς, ἀπέλασον ἀπὸ τοῦ δούλου σου, τοῦ δεῖνος, πᾶσαν ἐνέργειαν τοῦ διαβόλου, πᾶσαν μαγείαν, πᾶσαν φαρμακείαν, εἰδωλολατρείαν, ἀστρομαντείαν, ἀστρολογίαν, νεκρομαντείαν, ὀρνεοσκοπίαν, ἡδυπάθειαν, ἔρωτα, φιλαργυρίαν, μέθην, πορνείαν, μοιχείαν, ἀσέλγειαν, ἀναίδειαν, ὀργὴν, φιλονεικίαν, ἀκαταστασίαν, καὶ πᾶσαν ὑπόνοιαν πονηράν. Ναὶ, Κύριε ὁ Θεὸς ἡμῶν, ἐμφύσησον ἐν αὐτῷ τὸ Πνεῦμά σου τὸ εἰρηνικόν· ὅπως φρουρούμενος ὑπ' αὐτοῦ ποιήσῃ καρπὸν πίστεως, ἀρετῆς, σοφίας, ἁγνείας, ἐγκρατείας, ἀγάπης, χρηστότητος, ἐλπίδος, πραότητος, μακροθυμίας, ὑπομονῆς, σωφροσύνης, συνέσεως· ὅτι σὸς ἐπικέκληται δοῦλος ἐπὶ τῷ ὀνόματι Ἰησοῦ Χριστοῦ, πιστεύων εἰς τὴν ὁμοούσιον Τριάδα, συμμαρτυρούντων ἀγγέλων, ἀρχαγγέλων, ἐνδόξων κυριοτήτων, καὶ πάσης οὐρανίου στρατιᾶς. Σὺν τούτῳ φύλαξον τὰς καρδίας ἡμῶν· ὅτι δυνατὸς εἶ, Κύριε, καὶ σοὶ τὴν δόξαν ἀναπέμπομεν, τῷ Πατρὶ, καὶ τῷ Υἱῷ, καὶ τῷ ἁγίῳ Πνεύματι, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων Ἀμήν.","english":"Yes, O God, drive away from your servant, this one, every activity of the devil, every sorcery, every use of drugs, idolatry, astromancy, astrology, necromancy, bird-divination, hedonism, lust, love of money, drunkenness, fornication, adultery, licentiousness, shamelessness, anger, contentiousness, disorder, and every evil suspicion. Yes, Lord our God, breathe into him your peaceful Spirit, so that, guarded by it, he may produce fruit of faith, virtue, wisdom, chastity, self-control, love, kindness, hope, gentleness, long-suffering, patience, prudence, understanding; for he is called your servant in the name of Jesus Christ, believing in the consubstantial Trinity, with the witness of angels, archangels, glorious dominions, and the whole heavenly host. Along with this, guard our hearts; for you are powerful, Lord, and we send up glory to you, to the Father, and to the Son, and to the Holy Spirit, now and always, and to the ages of ages. Amen.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Ναὶ, ὁ Θεὸς, ἀπέλασον ... Ναὶ, Κύριε ὁ Θεὸς ἡμῶν, ἐμφύσησον","severity":"info","text":"The passage is structured as a double invocation: first a petition to expel evil (ἀπέλασον), then a petition to infuse the Spirit (ἐμφύσησον). This mirrors the exorcistic-liturgical pattern of apotropaic prayer followed by blessing.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"φαρμακείαν","severity":"info","text":"φαρμακεία (pharmakeia) denotes the use of drugs or potions, often in a magical context. In patristic Greek, it is regularly paired with μαγεία (sorcery) as a category of illicit supernatural practice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁμοούσιον Τριάδα","severity":"info","text":"The phrase 'consubstantial Trinity' (ὁμοούσιον Τριάδα) echoes the Nicene Creed (325/381), which defined the Son as ὁμοούσιος with the Father. Its use here anchors the exorcism in Nicene orthodoxy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"συμμαρτυρούντων ἀγγέλων, ἀρχαγγέλων, ἐνδόξων κυριοτήτων","severity":"info","text":"The listing of angels, archangels, and 'glorious dominions' (κυριότητες) reflects the celestial hierarchy known from Pseudo-Dionysius the Areopagite (ca. 500 CE), though the text may predate that systematization.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τοῦ δεῖνος","severity":"info","text":"The placeholder 'this one' (τοῦ δεῖνος) indicates the prayer was designed for liturgical reuse, with the name of the subject to be inserted. This is typical of Byzantine exorcistic formularies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ναὶ","severity":"caution","text":"The repeated 'Yes' (Ναὶ) may be a liturgical response or a rhetorical intensifier, but its exact function is ambiguous. It could represent the congregation's affirmation or the exorcist's emphatic opening.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'this one' (τοῦ δεῖνος) is a placeholder, not a specific person.","The liturgical setting (public or private) is not specified.","The relation of this passage to the preceding Coptic narrative is unclear; the Greek text shows no Coptic influence."],"confidence":"high","notes":[]}]}