Clement of Rome, First Letter to the Corinthians

(79) ‹Ex persona Romanae Ecclesiae› · printed under cols 199–200 (full-width title page; note runs from the left column into the right)

Eam ob causam Irenaeus, lib. III, c. 3, ab Ecclesia quae est Romae scriptam dicit, licet caeteri Clementem ejus scriptorem fuisse sentiant. Maluit autem Clemens Ecclesiae suae quam proprio eam nomine inscribere: vel quia tum praesules nihil sine Ecclesiae suae consilio agere solerent, ut Cyprianus de se nominatim epist. 5, ad clerum suum memoravit his verbis: Solus rescribere non potui; quando a primordio episcopatus mei statuerim, nihil sine consilio vestro et consensu plebis, mea privatim sententia gerere; vel etiam ne proprias partes tueri videretur, si ubi restauranda erat apud Corinthios ecclesiasticis viris competens dignitas atque reverentia, aut ipse solus, aut cum eo clerus sine plebe Ecclesiam illam alloqueretur. Postulabat praeterea recta ratio, ut si quidem prius Corinthii non ad Clementem unum, sed ad Romanos scripserant, Romanorum nomine Clemens, non proprio rescriberet. COUST.

For this reason Irenaeus, book III, ch. 3, says it was written by the Church which is at Rome, although the others hold that Clement was its writer. Clement, however, preferred to head it with the name of his Church rather than his own: either because at that time the prelates were accustomed to do nothing without the counsel of their Church, as Cyprian recorded of himself expressly in epist. 5, to his clergy, in these words: "I could not reply alone, since from the beginning of my episcopate I resolved to do nothing by my private judgement without your counsel and the consent of the people"; or else so that he should not seem to be defending his own cause if, where the dignity and reverence due to churchmen were to be restored among the Corinthians, he alone, or the clergy with him without the people, were to address that Church. Right reason besides required that, since the Corinthians had earlier written not to Clement alone but to the Romans, Clement should reply in the name of the Romans, not in his own. COUST[ANT].

S. CLEMENTIS EPISCOPI ROMANI EPISTOLA AD CORINTHIOS I Ex persona Romanae Ecclesiae scripta. INTERPRETE J.-B. COTELERIO. (GALLAND, Vet. Patr. Biblioth., t. I, Venet. 1765, in-fol., p. 9.)

THE FIRST LETTER OF SAINT CLEMENT, BISHOP OF ROME, TO THE CORINTHIANS, written in the person of the Roman Church. TRANSLATOR J.-B. COTELIER. (GALLAND, Vet. Patr. Biblioth., vol. I, Venice 1765, folio, p. 9.)

ARGUMENTUM.

ARGUMENT.

Ad litteras Ecclesiae Corinthiacae, et discordia et seditione contra presbyteros concussae, respondet Ecclesia Romana. Discidio dolet, auctoresque seditionis, ut, poenitentia suscepta, presbyteris obediant, hortatur. Suadet hospitalitatem, humilitatem, concordiam, timorem Dei. De resurrectione promissa exponit, de phoenice avi mirabili, de continentia, modestia, sobrietate, de bonis operibus, de mutuis officiis, de servando sacrorum ordine. Ab apostolis cum episcopos et diaconos constitutos esse docet, tum quemadmodum in locum mortuorum episcoporum successores sufficiendi sint, praescriptum. Episcopos rite creatos officiaque servantes non esse removendos. Claudium, Ephebum, Valerium, Vitonem, Fortunatum, nuntios suos, brevi remitti cupit.

The Roman Church replies to the letter of the Church of Corinth, which had been shaken by discord and sedition against its presbyters. It grieves at the division, and exhorts the authors of the sedition to do penance and obey the presbyters. It urges hospitality, humility, concord, the fear of God. It treats of the promised resurrection, of the phoenix, that wonderful bird, of continence, modesty, sobriety, of good works, of mutual duties, of keeping the order of sacred things. It teaches both that bishops and deacons were appointed by the apostles, and that it was prescribed how successors are to be put in the place of bishops who have died. Bishops duly made and fulfilling their duties are not to be removed. It wishes Claudius, Ephebus, Valerius, Vito and Fortunatus, its messengers, to be sent back soon.

INDEX CAPITUM.

INDEX OF CHAPTERS.

CAPP. I et II. Post salutationem, cur tardius litteris Corinthiorum rescribat exponit, simulque eorum elogium exorditur: laudat ipsorum fidem, pietatem, hospitalitatem et εὐταξίαν, quae ante natum schisma floruerint.

CHAPS. I and II. After the greeting, it explains why it replies rather late to the letter of the Corinthians, and at the same time begins their praise: it commends their faith, piety, hospitality and good order, which flourished before the schism arose.

III. Seditione oborta ex invidia et aemulatione, tristem Corinthiacae Ecclesiae statum describit.

III. It describes the sad state of the Church of Corinth, now that sedition has arisen from envy and rivalry.

IV, V, VI. Quanta mala ex hoc fonte profluxerint, exemplis vetustis et recentioribus confirmat.

IV, V, VI. It confirms by ancient and more recent examples how great the evils are that have flowed from this source.

VII, VIII. Ad poenitentiam Corinthios hortatur, cujus gratiam toti mundo oblatam docet.

VII, VIII. It exhorts the Corinthians to penance, whose grace, it teaches, has been offered to the whole world.

IX, X. Sanctorum exempla ipsis imitanda proponit, obedientiae in primis et hospitalitatis Abraham.

IX, X. It sets before them the examples of the saints for imitation, above all Abraham's, of obedience and hospitality.

(none) — note (79), called in the full-width title on col 199, continues in this half-column from "-tentia gerere"; set whole in n199

XI, XII. Lot ac Rahab hospitalitatem, pietatem fidemque commemorat.

XI, XII. It recalls the hospitality, piety and faith of Lot and of Rahab.

XIII. Humilitatem commendat.

XIII. It commends humility.

XIV. Seditionis auctores deserendos suadet.

XIV. It urges that the authors of the sedition be forsaken.

XV. Adhaerendum iis qui pacem colunt, non qui fingunt, inculcat.

XV. It impresses on them that one must hold fast to those who cultivate peace, not to those who feign it.

XVI, XVII, XVIII. Rursus ad humilitatem sectandam eos pertrahere studet, Christi, Abrahae ac David exemplis propositis.

XVI, XVII, XVIII. Again it strives to draw them to the pursuit of humility, setting before them the examples of Christ, Abraham and David.

XIX, XX. Deum pacis et concordiae amantem esse, argumentis ex rebus creatis desumptis probat.

XIX, XX. It proves by arguments drawn from created things that God is a lover of peace and concord.

XXI. A Dei bonitate et omni-praesentia, Christianorum erga unumquemque officia demonstrat.

XXI. From the goodness and omnipresence of God it demonstrates the duties of Christians towards each one.

(80) ‹Ἡ [Ἐκκλη]σία τοῦ Θεοῦ› · printed under cols 201–202, continued under col 203 (whole left half) and at the head of col 204's half of the note band

Ἡ Ἐκκλησία τοῦ Θεοῦ. Miseret me doctorum virorum, quod odio catholicae veritatis, studioque vanae haereseos adducti, existiment per hanc superscriptionem adjuvari errorem suum, quo episcopis coaequant presbyteros, quia nulla peculiaris vel scribentis mentio, vel cleri Romani praerogativa, vel Corinthiaci presbyterii a plebe discretio appareat, sed omnes ad omnes confertim scribant. (Cfr. Blond. Apol. pro sent. Hieron.) At si recte ex principiis suis voluissent argumentari, concludere oportebat idem jus fuisse laicis ac presbyteris et episcopis; atque hoc modo deterrimum rerum statum invehere, ἀναρχίαν, adversus quam Clemens tota pugnat epistola. Praeclara vero hac ratiocinatione conficietur, ut Paulus, quia scribit Epistolas una cum Sosthene, Timotheo, Silvano, et fratribus universis, majorem non obtinuerit quam ultimus Christianorum, in Ecclesiae regimine, auctoritatem. Cur ergo, rogabis, cum Clemens γυμνῇ κεφαλῇ potuerit litteras dare, maluit latere sub persona Ecclesiae? Facilis responsio: Quoniam totius apostolicae Ecclesiae commune votum erat, pacatam cernere Corinthiorum Ecclesiam, a Petro quoque Pauloque fundatam; ingensque futurum erat Corinthiis incentivum, ipsa Romanorum simul scribentium concordia. Accedit huc apostolicus mos communicandi quae gerebantur, cum tota Ecclesia, qui et diu duravit, et ordinem hierarchicum non infringit. Unde S. Cyprianus, fortissimus apicis episcopalis propugnator, ita clerum suum alloquitur, epist. 5: Ad id vero quod scripserunt mihi compresbyteri nostri Donatus et Fortunatus, Novatus et Gordius, solus rescribere nihil potui; quando a primordio episcopatus mei statuerim, nihil sine consilio vestro, et sine consensu plebis, mea privatim sententia gerere. Sed cum ad vos per Dei gratiam venero, tunc de iis, quae vel gesta sunt, vel gerenda, sicut honor mutuus poscit, in commune tractabimus. COTELERIUS. — Ἡ Ἐκκλησία. Rectissime statuit erud. Junius veteres primitivae Ecclesiae scriptores, etc., quae vide initio Προσημειώσεως (Supra, col. 45). At non solum singulares personae et Ecclesiarum praefecti, sed tota Ecclesiarum universitas hoc ipsum praestabat. Sic Smyrnensis Ecclesia ad illam, quae in Ponto erat, litteras dedit, quarum maximam partem legere est apud Eusebium, Hist. lib. IV, c. 14, et eas totas, si non per interpolationes plus quam totas, ex editione reverendiss. Usserii Armachani. Sic etiam Ecclesiae Viennae et Lugduni Galliarum epistola, apud eumdem Eusebium, occurrit. Adeo non singularis exempli res est praesentis epistolae formula, Ecclesiae Romanae nomine perscriptae. Quin et observandum, instituti hujus causas non adeo a fraterna illa charitate et animarum zelo, quibus olim Christianorum mentes incaluerunt, quam ex regiminis ecclesiastici et individuae unitatis, quae fideles universos conjunxerat, vi et necessitate esse repetendas. Quisquis enim Ecclesiae cujusvis membrum audiebat, aliis quibuscunque protinus adnectebatur; et qui ab aliqua meruerat ejici, ab universis utique extorris habebatur. Unde, referente Tertulliano, De praescr. adversus haeres.: Tot ac tantae Ecclesiae una est illa ab apostolis prima, ex qua omnes; sic omnes prima et omnes apostolicae, dum unam probant unitatem. Communicatio pacis, et appellatio fraternitatis, et contesseratio hospitalitatis: quae jura non alia ratio regit, quam ejusdem sacramenti una traditio. Cujus viri, praerupta licet, valida sensa verbis, ut solet, magis Romanis effert Cyprianus, Lib. de unitate Ecclesiae: Episcopatus unus est, cujus a singulis in solidum pars tenetur; et Optatus Milevitanus, lib II: Totus orbis commercio formatarum in una communionis societate concordat. Hinc S. Ignatius ad Smyrnaeos, Ephesios, Magnesios, Philadelphicos, Trallesios et Romanos epistolas scripsit; Polycarpus ad Philippenses; Dionysius ad Lacedaemonios, Athenienses, Nicomedienses, Cretenses, Ponticos et Romanos; Cyprianus ad clerum Romanum; clerum et plebem Hispaniarum, ad Numidas, Thybaritanos, Furnitanos et Assuritanos; ut non ad sequioris saeculi scriptores descendam. Hinc etiam epistolae synodicae, fidei, quam quisque episcopus profitebatur, indices, ortum duxere. Quae quidem mittebantur, non obsequii causa, ad sedem Romanam, sed ad omnes undique ex aequo Ecclesias; cui muneri minime eximebatur ipse pontifex Romanus, testante Gelasio primo, qui ait: Mos est Romanae Ecclesiae sacerdote noviter constituto, formam fidei suae ad sanctas Ecclesias prorogare. Unde epist. 1 et 2, habetur fidei ejus confessio universis Dardaniae episcopis, et aliis. Quod ipsum cum ab eo poscebat Euphemius Constantinop. respondet Gelasius: Fuit quondam ecclesiastica haec regula, apud patres nostros, quibus una catholica, apostolicaque communio ab omni praevaricatorum libera pollutione constabat. Ep. 9. Idem Gregorium Magnum praestitisse affirmat Joannes Diaconus in ejus Vita, quam epistolam videre est in Operibus quae exstant, ep. 24. Imo vero nec vel ipsi haeresiarchae huic officio defuere, sed licet ab Ecclesia se ultro dividerent, eidem tamen adhaerere, ambitione satis praepostera usque affectabant. Ex Socrate, Theodorito et aliis discimus, quanto studio Arianarum partium antesignani, scriptis undique epistolis, synodisque congregatis, Ecclesiis se commendabant. Quin Montanus id satagebat et tantum non obtinuit, ut a Zephyrino pont. Romano, ipse una cum prophetiis suis admitteretur, si Tertulliano, Lib. cont. Prax. in sua causa fides est. Ita et Marcion, teste Epiphanio, a patre suo Sinopensi episcopo ejectus, eidem Ecclesiae Romanae seipsum adjungere diligenter attentabat: quibus rite praestructis, facilis ad sequentem epistolam patebit aditus. Nimirum, quando teterrima seditio, illa longe improbior, quae D. Pauli temporibus gliscebat, Corinthiorum Ecclesiam divexabat, exspectandum erat, ut deinceps pro Ecclesiae lege et more, tum seditiosi, tum etiam episcopi, per vim et nefas ejecti, nec non ipsa demum Ecclesia male mulctata, querelas et ἐπιζητήσεις suas, quarum mentio statim sequitur, interponerent, responsumque omnes et singuli ferrent, non ab episcopo tantum, sed, quod hic factum videmus, ab ipsa etiam Ecclesiae universitate. De charactere epistolae istius, non opus est multa dicantur; si quidem licet a Decretalium, quas papae sequentes imperioso stylo dictarunt, prorsus sit aliena, ἱκανωτάτη γραφὴ a S. Irenaeo, ab Eusebio μεγάλη καὶ θαυμασία, ab Hieronymo valde utilis, et Epist. ad Hebraeos consimilis, et demum a tota Ecclesia publice legi, et tantum non catholica haberi meruit. J. FELLUS.

"The Church of God." I pity those learned men who, led by hatred of catholic truth and by zeal for a vain heresy, think that their error, by which they make presbyters equal to bishops, is helped by this superscription, because there appears no special mention of the writer, no prerogative of the Roman clergy, no distinction of the Corinthian presbytery from the people, but all write to all together. (Cf. Blond[el], Apol. pro sent. Hieron.) But if they had wished to argue correctly from their own principles, they ought to have concluded that laymen had the same right as presbyters and bishops, and in this way to bring in the worst state of affairs, anarchy, against which Clement fights through the whole letter. By this splendid reasoning, indeed, it will be made out that Paul, because he writes his Epistles together with Sosthenes, Timothy, Silvanus and all the brethren, had no greater authority in the government of the Church than the last of Christians. Why then, you will ask, when Clement could have sent the letter bareheaded [in his own name], did he prefer to hide under the person of the Church? The answer is easy: because it was the common wish of the whole apostolic Church to see at peace the Church of the Corinthians, which Peter and Paul too had founded; and the very concord of the Romans writing together was going to be a great incentive to the Corinthians. Add to this the apostolic custom of sharing what was being done with the whole Church, which both lasted long and does not infringe the hierarchical order. Hence St Cyprian, the strongest champion of the episcopal summit, addresses his clergy thus, epist. 5: "To what our fellow-presbyters Donatus and Fortunatus, Novatus and Gordius wrote to me I could make no reply alone, since from the beginning of my episcopate I resolved to do nothing by my private judgement without your counsel and without the consent of the people. But when by the grace of God I come to you, then we will deal in common, as mutual honour requires, with what has been done or is to be done." COTELIER. — "The Church." The learned Junius laid down most rightly that the ancient writers of the primitive Church, etc.: see these things at the beginning of the Prolegomena (above, col. 45). But not only individual persons and the heads of Churches, but the whole body of the Churches did this very thing. So the Church of Smyrna gave a letter to the one that was in Pontus, the greatest part of which may be read in Eusebius, Hist. book IV, ch. 14, and the whole of it, if not, through interpolations, more than the whole, in the edition of the most reverend Ussher of Armagh. So also the letter of the Churches of Vienne and Lyons in Gaul occurs in the same Eusebius. So far is the form of the present letter, written out in the name of the Roman Church, from being without precedent. It should also be observed that the reasons for this practice are to be sought not so much from that brotherly charity and zeal for souls with which the minds of Christians once glowed, as from the force and necessity of the ecclesiastical government and of the undivided unity which had joined all the faithful together. For whoever was known as a member of any Church was at once joined to all the others; and he who had deserved to be cast out by one was held an exile by all. Hence, as Tertullian relates, De praescr. adversus haeres.: "So many and so great Churches are that one first Church from the apostles, from which all are; so all are first and all apostolic, while they prove one unity. The sharing of peace, the title of brotherhood and the token of hospitality: rights which no other principle governs than the one tradition of the same sacrament." The sense of this man, abrupt though it is, but strong, Cyprian expresses, as he usually does, in more Roman words, in the book On the Unity of the Church: "The episcopate is one, of which a part is held by each in full"; and Optatus of Milevis, book II: "The whole world agrees in one fellowship of communion by the exchange of letters of communion [formatae]." Hence St Ignatius wrote letters to the Smyrnaeans, Ephesians, Magnesians, Philadelphians, Trallians and Romans; Polycarp to the Philippians; Dionysius to the Lacedaemonians, Athenians, Nicomedians, Cretans, the people of Pontus and the Romans; Cyprian to the Roman clergy, to the clergy and people of Spain, to the Numidians, the Thybaritans, Furnitans and Assuritans; not to go down to the writers of a later age. From this too the synodical letters, declarations of the faith that each bishop professed, took their origin. These indeed were sent not by way of deference to the Roman see, but to all Churches everywhere alike; nor was the Roman pontiff himself at all exempted from this duty, as Gelasius I testifies, who says: "It is the custom of the Roman Church, when a bishop has been newly appointed, to send out the form of his faith to the holy Churches." Hence in epist. 1 and 2 there is his confession of faith to all the bishops of Dardania and to others. And when Euphemius of Constantinople asked this very thing of him, Gelasius replies: "This was once the ecclesiastical rule among our fathers, among whom the one catholic and apostolic communion stood free from all pollution of transgressors." Ep. 9. John the Deacon affirms in his Life that Gregory the Great did the same, which letter may be seen in his extant Works, ep. 24. Nay, not even the heresiarchs themselves failed in this duty; but though they separated themselves from the Church of their own accord, they still aspired, with a rather perverse ambition, to cling to it. We learn from Socrates, Theodoret and others with what zeal the ringleaders of the Arian party commended themselves to the Churches by letters written everywhere and synods assembled. Montanus, indeed, strove for this and all but obtained that he, together with his prophecies, should be admitted by Zephyrinus, the Roman pontiff, if Tertullian, Book against Praxeas, is to be believed in his own cause. So also Marcion, as Epiphanius testifies, cast out by his father, the bishop of Sinope, diligently tried to join himself to the same Roman Church. With these foundations duly laid, an easy approach to the following letter will lie open. Evidently, when a most foul sedition, far wickeder than the one that smouldered in the time of the blessed Paul, was harassing the Church of the Corinthians, it was to be expected that thereafter, according to the law and custom of the Church, both the seditious and the bishops who had been thrown out by violence and wrong, and finally the badly maltreated Church itself, should lodge their complaints and inquiries, which are mentioned immediately after, and that all and each should receive a reply, not from the bishop only but, as we see was done here, from the whole body of the Church itself. About the character of this letter not much needs to be said; since, although it is wholly unlike the Decretals which the later popes dictated in an imperious style, it deserved to be called "a most sufficient writing" by St Irenaeus, "great and wonderful" by Eusebius, "very useful, and closely like the Epistle to the Hebrews" by Jerome, and finally to be read publicly by the whole Church and all but held to be catholic [i.e. canonical]. J. FELL.

(81) ‹ἡ παροικοῦσα› · printed under col 202

Παροικοῦσα. Vertendum utrobique peregrinatur Romae et Corinthi peregrinatur, ut variis exemplis ostendit vir magnus Henricus Valesius, in limine notarum ad Historiam ecclesiasticam Eusebii. P. COLOMESIUS. Sic verterat Patr. Junius, quem temere correxit J. B. Cotelerius.

"Sojourning." It should be rendered in both places "sojourns at Rome" and "sojourns at Corinth," as that great man Henri Valois shows by various examples at the threshold of his notes on Eusebius's Ecclesiastical History. P. COLOMESIUS. So Patrick Junius had rendered it, whom J. B. Cotelier rashly corrected.

XXII. Quae sane officia, fide quae est in Christo, confirmari ostendit.

XXII. It shows that these duties are confirmed by the faith which is in Christ.

XXIII. Non ambigendum quin voluntas Dei perficienda sit, declarat.

XXIII. It declares that there must be no doubt that the will of God is to be fulfilled.

XXIV. Transit ad alterum Epistolae caput de Resurrectione, cujus veritatem nobis Deum ostendere variis argumentis ex naturae ordine constituto petitis, astruit.

XXIV. It passes to the second main head of the Letter, on the Resurrection, whose truth, it maintains, God shows us by various arguments drawn from the established order of nature.

XXV. Phoenicis quamdam resurrectionem proponit.

XXV. It sets forth a kind of resurrection of the phoenix.

XXVI. Resurrectionem a sanctis creditam evincit.

XXVI. It proves that the resurrection was believed by the saints.

XXVII. In primis vero istum fidei articulum comprobat ab omnipotentia Dei, qui resurrectionem promisit, quique mentiri non potest.

XXVII. Above all it confirms this article of faith from the omnipotence of God, Who promised the resurrection and Who cannot lie.

XXVIII. Iterum hortatur Corinthios ad virtutes acquirendas: Deumque timendum, cujus judiciis nemo se subducere valet, ostendit.

XXVIII. Again it exhorts the Corinthians to acquire the virtues, and shows that God is to be feared, from Whose judgements no one can withdraw himself.

XXIX. Deum nos peculiariter sibi elegisse.

XXIX. That God has chosen us for Himself as His own.

XXX. Ut pars ac sors Dei, quae ipsum deceant sectemur.

XXX. That, as the portion and lot of God, we should pursue what befits Him.

XXXI. Qua ratione benedictionem divinam consequamur, exemplo Abraham et Jacob docet.

XXXI. By what means we may obtain the divine blessing it teaches by the example of Abraham and Jacob.

XXXII. Justi efficiuntur per fidem.

XXXII. Men are made just through faith.

XXXIII. Nec tamen charitas et bona opera sunt derelinquenda, exemplo Dei proposito.

XXXIII. Yet charity and good works are not to be abandoned, the example of God being set before them.

XXXIV. Bona opera fiduciam praestare apud Deum, exemplo angelorum docet.

XXXIV. It teaches by the example of the angels that good works give confidence before God.

XXXV. Praemii excellentiam, beatitudinem aeternam, adducit, viamque ad illam consequendam indicat.

XXXV. It adduces the excellence of the reward, eternal beatitude, and points out the way to attain it.

XXXVI. Christus quid nobis praestet, luculenter ostendit.

XXXVI. It shows clearly what Christ bestows on us.

XXXVII. Ut ordinem et stationem quilibet suam observet, membrorum nostri corporis mutua necessitudine proposita, monet.

XXXVII. It warns each one to keep his own order and station, setting before them the mutual interdependence of the members of our body.

XXXVIII. Quomodo in Ecclesia alii aliis subjici debeant; et pro diversis divinitus acceptis donis, Deo praestandum sit obsequium, arguit.

XXXVIII. It argues how in the Church some ought to be subject to others, and that service is to be rendered to God according to the different gifts received from Him.

(none) — notes (80) and (81), called in the Greek of col 201, are printed across both halves of this page; set whole in n201

XXXIX. Homini non esse unde extollatur, urget.

XXXIX. It insists that man has nothing to be exalted about.

XL. Ordo servandus.

XL. Order must be kept.

XLI. Praesertim in oblationum ritu.

XLI. Especially in the rite of the offerings.

XLII. Ordo ministrorum in Ecclesia a Christo constitutus: episcopi et diaconi ab apostolis ordinati.

XLII. The order of ministers in the Church established by Christ: bishops and deacons ordained by the apostles.

XLIII. Moysis exemplum in medium profert, qui contentionem de sacerdotali dignitate ortum sedavit.

XLIII. It brings forward the example of Moses, who settled the contention that had arisen over the priestly dignity.

XLIV. Apostolorum regulam de creandis episcopis proponit: legitime electos ac recte viventes, de munere suo dejicere nefas.

XLIV. It sets out the apostles' rule for making bishops: that it is wrong to cast down from their office those lawfully chosen and living rightly.

XLV. Non leguntur justi a justis, sed ab iniquis vexati.

XLV. The just are not read of as harassed by the just, but by the wicked.

XLVI. Corinthiorum dissensio quam perniciosa.

XLVI. How ruinous the dissension of the Corinthians is.

XLVII. Quam ipsis ignominiosa.

XLVII. How disgraceful to themselves.

XLVIII. Ut ad fraterni amoris studium cito redeant, hortatur.

XLVIII. It exhorts them to return quickly to the pursuit of brotherly love.

XLIX. Charitatis encomium.

XLIX. The praise of charity.

L. Quam expetenda sit charitas.

L. How much charity is to be sought.

LI. Ad peccati confessionem dissidii auctores allicit: praestare de lapsibus confiteri, quam indurare cor monet.

LI. It entices the authors of the discord to confession of sin: it warns that it is better to confess one's falls than to harden the heart.

LII. Confessionem desiderat Deus, nullius rei indigus.

LII. God, Who needs nothing, desires confession.

LIII. Quod astruit Moysis exemplo; ejusque charitatem extollit.

LIII. This it establishes by the example of Moses, and extols his charity.

LIV. Generosi animi indolem insinuat, quo schisma penitus exscindatur.

LIV. It suggests the disposition of a generous mind, by which the schism may be cut out entirely.

LV. Idque gentilium primum, deinde Judith et Esther exemplis confirmat.

LV. And it confirms this by the examples first of the gentiles, then of Judith and Esther.

LVI. Quomodo delinquentes sint corripiendi: oratio et admonitio mutua persequenda.

LVI. How offenders are to be corrected: prayer and mutual admonition are to be pursued.

LVII. Iterum dissidii auctoribus modestiam et humilitatem inculcat.

LVII. Again it impresses modesty and humility on the authors of the discord.

LVIII. Precatio ac votum.

LVIII. A prayer and a wish.

LIX. Ut missos cito remittant Corinthii, rescribantque de pace, petit.

LIX. It asks the Corinthians to send back the messengers quickly and to write back about peace.

(none) — this column's half of the note band is wholly the continuation of note (80) (from "duae unitatis" to "ab Eusebio"), called in col 201 and set whole in n201

(82) ‹τῇ πα[ροικού]σῃ› · printed under col 204 (from the middle of the right half of the note band), continued at the head of the note band of col 205

Τῇ παροικούσῃ. Jun. cum edit. omittit τῇ; quem articulum Wott. restituit ex ms. GALLAND. — Παροικούσῃ Κόρινθον. Forte κατοικούσῃ, ad vitandam ταυτολεξίαν, cum idem sit κατοικεῖν quod παροικεῖν, ut videre est statim in initio libri Ruth, et alibi apud LXX seniores. Utraque autem vox παρεπιδημεῖν significat, et saepius pro eadem usurpatur, ac in eadem enuntiatione ad majorem evidentiam, et ἐνέργειαν adhibetur, ut apud psalm. XXXVIII, 13: Πάροικος ἐγώ εἰμι παρὰ σοὶ καὶ παρεπίδημος, καθὼς πάντες οἱ πατέρες μου, et I Pet. II, 11: Ἀγαπητοὶ, παρακαλῶ ὡς παροίκους καὶ παρεπιδήμους, etc. Sic vetus etiam inscriptio ex insula Delo nuper allata, in ara ab Atheniensibus, Romanis et aliis peregrinis qui in insula inquilini erant, Apollini consecrata, quam inter marmora regia in hortis Jacobaeis videre licet. Quem locum, si vicinam Pinacothecam Bibliothecae celeberrimae conjunctam, si numismata antiqua, Graeca et Romana, si statuas et signa ex aere et marmore consideres, non immerito Thesaurum antiquitatis, et ταμιεῖον instructissimum, nominare potes. Inscriptionem ipsam in gratiam eorum, qui ejusmodi studiis delectantur, non abs re forte erit attexere, in qua litteras vetustate abrasas, nos supplevimus: ΘΕΟΦΡΑΣΤΟΝΗΡΑΚΛΕΙΤΟΥΑΧΑΡΝΕΑ / ΕΠΙΜΕΛΗΤΗΝΔΗΛΟΥΓΕΝΟΜΕΝΟΝ / ΑΘΗΝΑΙΩΝ / ΚΑΙΡΩΜΑΙΩΝΚΑΙΤΩΝΑΛΛΩΝΞΕΝΩΝ / ΚΑΤΟΙΚΟΥΝΤΕΣΚΑΙΠΑΡΕΠΙΔΗΜΟΥΝΤΕΣΕΝ / ΔΗΛΩ / ΑΡΕΤΗΣΕΝΕΚΕΝΚΑΙΚΑΛΟΚΑΓΑΘΙΑΣΚΑΙΤΗΣ / ΠΡΟΣΤΟΥΣ / ΘΕΟΥΣΕΥΣΕΒΕΙΑΣΑΝΕΘΗΚΑΝΑΠΟΛΛΩΝΙ. Nascentis autem Ecclesiae statum, quae sub imperatoribus ethnicis, et ut plurimum persecutoribus, nullibi stabilem et permanentem locum possideret, sed (sicut olim patriarchae in tentoriis, et populus Israeliticus in eremo sub pellibus) patriam coelestem anhelans, vitam in terris vagam ac dubiam, tanquam hospes et peregrina transigeret, voces hae appositissimae, παροικεῖν et κατοικεῖν, graphice depingunt, et nobis ob oculos ponunt. Longum esset per singulos Patres ire, et loca ex illis cumulare, quibus humanae vitae, quam παροικίαν vocant, τὸ ὀλιγοχρόνιον, et Ecclesiae instabilem sortem promiscue his vocibus, denotant; epistola ad Diognetum plane aurea, sic loquitur: Πατρίδας οἰκοῦσιν ἰδίας, ἀλλ' ὡς πάροικοι· μετέχουσι πάντων ὡς πολῖται καὶ πάνθ' ὑπομένουσιν ὡς ξένοι· πᾶσα ξένη, πατρίς ἐστιν αὐτῶν, καὶ πᾶσα πατρὶς, ξένη, etc. JUNIUS. — Negari minime debet παροικεῖν idem saepissime esse ac παρεπιδημεῖν, et proinde versionem doctiss. Junii recte esse institutam; praesertim cum is nascentis Ecclesiae status, ut sub impp. ethnicis et plurimum persecutoribus nullibi stabilem et permanentem possideret locum, sed patriam coelestem anhelans, vitam in terris vagam et dubiam, tanquam hospes et peregrina transigeret. Πατρίδας ἔχουσιν ἰδίας, ἀλλ' ὡς πάροικοι· μετέχουσι πάντων ὡς πολῖται, καὶ πάνθ' ὑπομένουσιν ὡς ξένοι· πᾶσα ξένη, πατρίς ἐστιν αὐτῶν, καὶ πᾶσα πατρὶς, ξένη, ut ait Justinus ad Diognetum. Interea tamen advertere licebit παροίκους, non modo inquilinos et hospites, sed in vicinia habitantes cives et indigenas a probatissimis auctoribus passim dici; et non tantum continentia aedificia, sed pomoerium et universam quaqua patet suburbicariam regionem, et, ut Theophili Antecessoris verbis utar, πάντας τοὺς ὑπὸ τὴν πόλιν ἀγροὺς urbibus accenseri; quodque ad rem praesentem in primis spectat, in manifesto est, minores Ecclesias familiam atque nomen a matricibus ducere. Unde Epistola D. Pauli, quae ad Corinthios inscribitur, omnibus totius Achaiae Ecclesiis, teste ipso Apostolo, mittebatur; nimirum τοῖς ἁγίοις τοῖς οὖσιν ἐν ὅλῃ τῇ Ἀχαΐᾳ. II Cor. I. Insuper collecta Hierosolyma mittenda I Cor. XVI, 1, et II Cor. VIII, 9, ad totam Achaiam pertinuit, quod constare poterit ex Rom. XV, 26; II Cor. IX, 2. Qui demum Corinthios irrigasse I Cor. III, 6, totam Achaiam perlustrasse fertur Act. XVIII, 27. Pari ratione cum Smyrnensis Ecclesia, apud Eusebium lib. IV, cap. 14, Epistolam suam inscribit ταῖς κατὰ Πόντον παροικίαις, et ibidem Dionysius, τῆς ἐν Κορίνθῳ παροικίας, Philippus τῆς Γορτυναίων παροικίας, episcopi perhibentur; ut ubique regiones omnes istis matricibus Ecclesiis, et eidem episcopali curae subjectae intelligendae veniant. Priscis siquidem temporibus, idem fere erat paroecia, quod nunc dioecesis diceretur. Sic can. 18 concil. Ancyrani: Εἴ τινες ἐπίσκοποι κατασταθέντες, καὶ μὴ δεχθέντες ὑπὸ παροικίας ἐκείνης, εἰς ἣν ὠνομάσθησαν, ἑτέρας βούλοιντο παροικίαις εἰσιέναι καὶ βιάζεσθαι τοὺς καθεστῶτας, καὶ στάσεις κινεῖν κατ' αὐτῶν, τούτους ἀφορίζεσθαι. Frustra itaque sunt ii, qui ex plurium presbyterorum, hac in epistola ad Christianos Κόρινθον παροικοῦντας mentione, rem hierarchicam concidisse autumant, et presbyteranae ἰσοτιμίας imaginem et typum exhiberi gloriantur. FELL.

"Which sojourns." Junius, with the editions, omits τῇ; this article Wott[on] restored from the manuscript. GALLAND. — "Sojourning at Corinth." Perhaps κατοικούσῃ, to avoid tautology, since κατοικεῖν is the same as παροικεῖν, as may be seen at the very beginning of the book of Ruth and elsewhere in the Seventy elders. Both words mean "to sojourn," and are often used for the same thing, and are employed in the same sentence for greater clarity and force, as in Ps. 38:13: "I am a sojourner with Thee and a stranger, as all my fathers were," and 1 Pet. 2:11: "Beloved, I exhort you as sojourners and strangers," etc. So too an old inscription lately brought from the island of Delos, on an altar consecrated to Apollo by the Athenians, the Romans and other foreigners who were residents on the island, which may be seen among the royal marbles in the gardens of James [St James's]. If you consider that place, the picture gallery adjoining the most famous Library, the ancient coins, Greek and Roman, the statues and figures of bronze and marble, you may not undeservedly call it a Treasury of antiquity and a most richly furnished storehouse. It will perhaps not be beside the point to append the inscription itself for the sake of those who delight in such studies; in it we have supplied the letters worn away by age: [The Athenians and Romans and the other foreigners dwelling and sojourning in Delos (honoured) Theophrastus son of Heracleitus, of Acharnae, who had been overseer of Delos, for his virtue and nobility and his piety towards the gods, and dedicated (this) to Apollo.] These most apt words, παροικεῖν and κατοικεῖν, vividly depict and set before our eyes the state of the infant Church, which under heathen emperors, and for the most part persecutors, possessed nowhere a stable and permanent place, but (like the patriarchs of old in tents and the people of Israel in the desert under skins), panting for the heavenly homeland, passed a wandering and uncertain life on earth like a guest and a stranger. It would be long to go through the Fathers one by one and heap up the places in which they denote indiscriminately by these words the shortness of human life, which they call a sojourning, and the unstable lot of the Church. The wholly golden letter to Diognetus speaks thus: "They dwell in their own homelands, but as sojourners; they share in all things as citizens and endure all things as strangers; every foreign land is their homeland, and every homeland a foreign land," etc. JUNIUS. — It should by no means be denied that παροικεῖν is very often the same as παρεπιδημεῖν, and that therefore the most learned Junius's rendering was rightly made; especially since such was the state of the infant Church, that under heathen emperors, mostly persecutors, it possessed nowhere a stable and permanent place, but, panting for the heavenly homeland, passed a wandering and uncertain life on earth like a guest and a stranger. "They have their own homelands, but as sojourners; they share in all things as citizens and endure all things as strangers; every foreign land is their homeland, and every homeland a foreign land," as Justin says to Diognetus. Meanwhile, however, it may be noted that πάροικοι is used everywhere by the most approved authors not only of lodgers and guests, but of citizens and natives living in the neighbourhood; and that not only the contiguous buildings but the pomoerium and the whole suburban district, as far as it extends, and, to use the words of Theophilus Antecessor, "all the fields under the city," are reckoned to cities; and, what chiefly concerns the present matter, it is manifest that lesser Churches take their family and name from their mother Churches. Hence the Epistle of the blessed Paul inscribed "to the Corinthians" was sent, as the Apostle himself testifies, to all the Churches of the whole of Achaia: namely "to the saints who are in the whole of Achaia," 2 Cor. 1. Moreover the collection to be sent to Jerusalem, 1 Cor. 16:1 and 2 Cor. 8:9, concerned the whole of Achaia, as can be established from Rom. 15:26; 2 Cor. 9:2. He, finally, who watered the Corinthians, 1 Cor. 3:6, is said to have travelled through the whole of Achaia, Acts 18:27. In the same way, when the Church of Smyrna, in Eusebius book IV, ch. 14, inscribes its Letter "to the parishes throughout Pontus," and in the same place Dionysius is called bishop "of the parish in Corinth," Philip "of the parish of the Gortynians," it is to be understood that everywhere all the districts were subject to those mother Churches and to the same episcopal care. For in early times paroecia was nearly the same as what would now be called a diocese. So canon 18 of the council of Ancyra: "If any bishops who have been appointed and not received by that parish to which they were named should wish to enter other parishes and to do violence to those established, and to stir up seditions against them, let them be excommunicated." Vain, therefore, are those who hold that, from the mention of several presbyters in this letter to the Christians sojourning at Corinth, the hierarchical order has fallen, and who boast that an image and type of presbyterian equality of honour is displayed. FELL.

Note (80), called in col 201, ends at the head of this column's half of the note band ("μεγάλη καὶ θαυμασία … J. FELLUS."); set whole in n201.

(42) ‹ἐπαλλήλους› · printed under col 205, directly beneath the Greek (the text-note series of superior figures; the figure is read as 42 from the sequence, UNSURE: it could be read 43)

F. ἰδίως καὶ ἐπαλλήλως.

Perhaps [F. = forte?] "separately and successively" [ἰδίως καὶ ἐπαλλήλως].

(83) ‹[Διὰ τὰς] αἰφνιδίους› · printed under col 205

Διὰ τὰς αἰφνιδίους. Ex acriori ms. inspectione sic legit ediditque Wott., clausa sententia cum πληθυνθείη. Paulo aliter Pearson. Vitio sane laborat Jun. et codd. Impp. lectio. Quorsum enim ista, ἐφ' ὑμῶν ἰδίους καὶ ἐπ' ἀλλήλους, post πληθυνθείη subjecta? Plura videsis apud ipsum Wottonum. GALL. — Ἐφ' ὑμῶν ἰδίους. Alludit fortasse ad locum Pauli I Thess. III, 12: Ὑμᾶς δὲ ὁ Κύριος πλεονάσαι, καὶ περισσεύσαι τῇ ἀγάπῃ εἰς ἀλλήλους, καὶ εἰς πάντας, καθάπερ καὶ ἡμεῖς εἰς ὑμᾶς. Legendum autem arbitror, ἐφ' ὑμᾶς ἰδίως. JUN.

"Because of the sudden." From a sharper inspection of the manuscript Wott[on] read and published it thus, the sentence being closed with πληθυνθείη. Pearson [reads] a little differently. The reading of Jun[ius] and the printed codices is certainly faulty: for to what end is "upon you severally and upon one another" placed after πληθυνθείη? See more in Wotton himself. GALL. — "Upon you severally." He perhaps alludes to the place of Paul, 1 Thess. 3:12: "And may the Lord make you increase and abound in love towards one another and towards all, as we also do towards you." But I think we should read ἐφ' ὑμᾶς ἰδίως. JUN.

(84) ‹[τὰς γενομ]ένας … συμφορὰς› · printed under cols 205–206

Διὰ γενομένας συμφοράς. Ex hisce verbis colligit Junius verisimile esse hanc epistolam fuisse conscriptam a Clemente in exsilio constituto; sed puto bonae fidei rem non esse, si quis alieno nomine litteras mitteret, quo tempore constaret eum peregre versari, nec convenire eos posse, quorum verbis se scribere profitetur. Praeterea solemnis illa legatio, quae in calce epistolae recensetur, argumento erit, haec ab Insula aut Metallo minime fuisse transmissa. Et quidem si anonymo auctori, qui de certaminibus, peregrinationibus, vita et morte Petri et Pauli scripsit, et in Bibliotheca Arundeliana habetur, fides sit habenda, saltem in illa persecutione, quae B. Petrum martyrio donavit, praeteriebatur Clemens noster et natalium privilegio inviolatus permansit. Ait enim ille: Οἱ στρατιῶται παραχρῆμα πάντας συλλαβόμενοι, (Christianos) ἐπὶ τὸν τῶν καταδίκων ἄγουσι τόπον· καὶ τοῦ μὲν Κλήμεντος, ὡς συγγενοῦς Καίσαρος, φείδονται, Ἡροδίωνα δὲ καὶ Ὀλυμπᾶν, σὺν ἅμα πλήθει, τῇ τοῦ ξίφους ὑπάγουσι τομῇ· Πέτρον δὲ τὸν μέγαν τοῦ Κυρίου ἀπόστολον ἀντιστρόφως τῷ σταυρῷ προσπηγνύουσιν. Ubi obiter notare est, plerosque, qui Clementis vitam scripsere, succedentium pontificum majestatem ob oculos habentes, eum imperatoria familia ortum somniasse; et quae de Fabio Clemente consule, atque Flaviae Domitillae viro, retulerat Dio lib. LXVII, ad nostri decora congessisse. FELL. — Διὰ γενομένας conjungendum cum antecedentibus, quae ita, ex codice Alexandrino, legenda sunt: Δι' αἰφνιδίους καὶ ἐπαλλήλους γενομένας ἡμῖν συμφορὰς καὶ παρεμπτώσεις, non ἐφ' ὑμῶν ἰδίους. Ita legendum vidit Angliae decus Joan. Pearson. COLOM.

"Because of the misfortunes that have befallen." From these words Junius infers that it is likely this letter was written by Clement while in exile; but I think it would not be honest for anyone to send a letter in another's name at a time when it was known that he was abroad and that those in whose words he professes to write could not meet together. Besides, that solemn embassy recorded at the end of the letter will be an argument that this was by no means sent from an island or a mine. And indeed, if the anonymous author who wrote of the contests, travels, life and death of Peter and Paul, and who is in the Arundel Library, is to be believed, at least in that persecution which gave the blessed Peter martyrdom our Clement was passed over and remained unharmed by the privilege of his birth. For he says: "The soldiers at once seized them all (the Christians) and led them to the place of the condemned; and they spared Clement, as a kinsman of Caesar, but Herodion and Olympas, together with a multitude, they subjected to the stroke of the sword; and Peter, the great apostle of the Lord, they fastened to the cross upside down." Here it may be noted in passing that most of those who wrote the life of Clement, having before their eyes the majesty of the succeeding pontiffs, dreamt that he was sprung from the imperial family, and heaped on to our man's honours what Dio, book LXVII, had related of Fabius Clemens the consul, husband of Flavia Domitilla. FELL. — "Because of those that have befallen" is to be joined with what precedes, which, from the Alexandrian codex, should be read thus: "Because of the sudden and successive misfortunes and calamities that have befallen us," not "upon you severally." So that glory of England, John Pearson, saw it should be read. COLOM.

(85) ‹call not seen in the Greek; the note concerns the misfortunes of ch. 1› · printed under col 206

Saeviente scilicet Domitiani persecutione, quae anno Christi 95 coepit. Quo tempore Romanam Ecclesiam convocare, ut Corinthiorum votis fieret satis, minime liberum erat. Qui calamitates, quas Clemens exsul passus sit, hic commemorari putant, non attendunt eum Romanae Ecclesiae nomine scribere, adeoque non privatas, sed sibi cum Ecclesia Romana communes aerumnas enarrare. COUST.

That is, while the persecution of Domitian was raging, which began in the year of Christ 95. At that time it was by no means free [to them] to call the Roman Church together in order to satisfy the wishes of the Corinthians. Those who think that the calamities which Clement suffered as an exile are recalled here do not notice that he writes in the name of the Roman Church, and therefore relates not private troubles but those common to him and to the Roman Church. COUST[ANT].

(86) ‹βράδειον› · printed under col 206

βράδιον. Al. βράδιον; at Cler. et Birr. βραδεῖαν..... ἐπιστροφήν· id est: Seram nos adversionem (animi) fecisse intelligimus. GALL.

"Rather slow." Others have βράδιον; but Cler[icus] and Birr[ius] have βραδεῖαν … ἐπιστροφήν, that is: "We understand that we have given late attention (of mind)." GALL.

(87) ‹[γνωρ]ίζομεν› · printed under col 206

Γνωρίζομεν. Jun. δυσοίζομεν: satis incommode. Cler. δοκήσομεν, contra ms. fidem. Al. cum Wott. νομίζομεν. At Wetst. in Proleg. ad Nov. Test. Gr. p. 65, γνωρίζομεν pressius ad stylum S. Pauli, quem passim usurpat S. Pater. Haec lectio probatur Freyo, et Birrio. GALL. — Δυσοίζομεν. Ad supplendam hanc lacunam, vocem νομίζομεν, nec incommodo sensu, primum substituimus, sed cum diligentius postea, et oculis accuratioribus exemplar intueremur, et vestigium minutissimum τοῦ ο ante ι cerneremus, δυσοίζομεν, licet rarius occurrat, reponere non dubitavimus; δυσοίζειν autem Hesychio est, φοβεῖσθαι καὶ ὑποπτεύειν. JUN. — Guietus opinatur ab οἴω οἴομαι, οἴζω οἴζομαι deduci. FELL. Quidquid hic comminiscuntur aut coactum, aut barbarum est. Legendum videtur βραδεῖαν δοκήσομεν ἐπιστροφὴν πεποιηκέναι περὶ τῶν ἐπιζητουμένων, hoc est, si ita loqui Latine liceret, seram videbimur animadversionem fecisse de iis quae quaerebatis. Sensus est, videbimur sero ad animum revocasse. CLER.

"We acknowledge." Jun[ius] has δυσοίζομεν, rather awkwardly; Cler[icus] δοκήσομεν, against the witness of the manuscript; others with Wott[on] νομίζομεν. But Wetst[ein], in the Prolegomena to the Greek New Testament, p. 65, [reads] γνωρίζομεν, more closely following the style of St Paul, which the holy Father uses throughout. This reading is approved by Frey and by Birr. GALL. — "We are anxious" [δυσοίζομεν]. To fill this gap we first substituted the word νομίζομεν, in no awkward sense; but when afterwards we looked at the exemplar more carefully and with sharper eyes and made out a very small trace of ο before ι, we did not hesitate to restore δυσοίζομεν, although it occurs rather rarely; and δυσοίζειν in Hesychius is "to fear and to suspect." JUN. — Guietus thinks it is derived from οἴω, οἴομαι, οἴζω, οἴζομαι. FELL. Whatever they invent here is either forced or barbarous. It seems we should read βραδεῖαν δοκήσομεν ἐπιστροφὴν πεποιηκέναι περὶ τῶν ἐπιζητουμένων, that is, if one might speak so in Latin, "we shall seem to have given late attention to the things you were asking about." The sense is, "we shall seem to have called them to mind late." CLER.

(88) ‹ἐπιστροφὴν πεποιη[κέν]αι› · printed under col 206

Ἐπιστροφὴν πεποιηκέναι. Ἐπιστρέφεσθαι, et ἐπιστροφὴν ποιεῖν est, curare, animadvertere, et animum adhibere, vel adjicere. Praeter exempla quae Stephanus affert, adde, si placet, e Rhodiaca Dionis Chrysostomi locum insignem, non tantum ut vim vocis et proprietatem discas, sed turpe lucrum caveas, quod animi et rationis oculos obcaecat, nec justum ab injusto, aut honestum a turpi discernere patitur: Ἀλλ' ἔστι αὐτὸ τοῦτο ἡ μοχθηρία, τοῦ κέρδους ἕνεκα καὶ χρείας, μηδενὸς αἰσχροῦ μηδὲ ἀδίκου πράγματος ἐπιστρέφεσθαι, μηδὲ φροντίζειν ποῖον τὸ γιγνόμενον, ἀλλὰ μόνον εἰ λυσιτελές. JUN.

"To have turned attention." Ἐπιστρέφεσθαι and ἐπιστροφὴν ποιεῖν mean to care for, to take notice, and to apply or turn the mind. Besides the examples which Stephanus gives, add, if you please, a notable passage from the Rhodian oration of Dio Chrysostom, not only that you may learn the force and proper sense of the word, but that you may beware of base gain, which blinds the eyes of the mind and of reason and does not allow one to tell the just from the unjust or the honourable from the base: "But this is itself wickedness: for the sake of gain and need, to turn one's attention to nothing shameful or unjust, nor to care what sort of thing is being done, but only whether it is profitable." JUN.

(89) ‹ἀγαπητοὶ› · printed under col 206, continued at the head of the note band of col 207

Ἀγαπητοί. Vox haec sede sua, et loco turbata est, et jungenda procul dubio voci praecedentis paginae ἀδελφοί, quod a nobis in versione nostra factum est, ut tricae implicati eloquii, suo ordini et juncturae redderentur (ut loquitur Hieronymus de phrasi Paulina), et verborum fila, plano magis et expedito stamine decurrerent. Disponere autem apte, et figurare varie, non nisi ῥητόρων παισὶ concessum est. Clemens noster nullos colores aut lumina orationis affectat, phrasis ejus simplex, rudis, et plane ἀῤῥητόρευτος est; sed postea fusius de ejus stylo, et scribendi genere. JUN.

"Beloved." This word has been displaced from its seat and position, and should doubtless be joined to the word ἀδελφοί on the preceding page; which we have done in our version, so that the tangles of involved speech might be restored to their order and connexion (as Jerome says of Paul's phrasing), and the threads of the words might run on in a plainer and freer warp. To arrange aptly and to shape with variety is granted only to the children of the rhetoricians. Our Clement affects no colours or lights of speech; his phrasing is simple, rough and wholly unrhetorical; but more fully later on his style and manner of writing. JUN.

(none) — the notes printed in this column's half of the note band ((84) end, (85)–(88), (89) beginning) are called in the Greek of col 205 and set whole in n205

(43) ‹docebatis› (Latin text; end of ch. 1) · printed under col 207 (figure read as 43 from the sequence; UNSURE, it could be read 48)

Clem. Alex., lib. IV Strom., p. 516, haec citat.

Clement of Alexandria, Strom. book IV, p. 516, quotes these words.

The head of this column's note band continues note (89) from col 206 ("bata est … JUN."), set whole in n205; notes (90)–(95) printed below it are called in col 208 and set in n208.

(90) ‹καὶ ξένοις› · printed under col 207

Ξένοις. Legit Wott. cum Cot. aliisque, ξένης. Congrua tamen ms. lectio, adeoque retinenda videtur Millio. Nimirum S. Pater schisma exhinc reprehendit, quod sit Christianis, ξένοις scilicet ac antecessorum fidelium more, advenis in terra electisque a Deo, maxime abominandum. Tertullianus Apol. cap. 1, alloquens imperii Romani antistites qui religionem Christianam insectabantur: Scit haec religio se peregrinam in terris agere, inter extraneos facile inimicos invenire: caeterum genus, sedem, spem, gratiam, dignitatem in coelis habere. GALL.

"Strangers." Wott[on], with Cot[elier] and others, reads ξένης. Yet the manuscript reading seems to Mill fitting, and therefore to be kept. The holy Father, that is, censures the schism on this ground, that it is most abominable to Christians, who are strangers, namely, after the manner of the faithful who went before them, sojourners on earth and chosen by God. Tertullian, Apol. ch. 1, addressing the magistrates of the Roman empire who were persecuting the Christian religion: "This religion knows that it lives as a stranger on earth, that among foreigners it easily finds enemies; but that it has its race, its seat, its hope, its favour and its dignity in heaven." GALL.

(91) ‹ἀνοσίου› · printed under col 207

Μιαρᾶς καὶ ἀνοσίου. Quaere ex grammaticis, an quatuor epitheta recte uni substantivo apponantur. An vero duo ex glossa? BERNARD.

"Foul and unholy." Ask the grammarians whether four epithets are rightly attached to one noun. Or are two of them from a gloss? BERNARD.

(92) ‹ἀπονοίας› · printed under col 207

Εἰς τοσοῦτον ἀπονοίας. Hoc est, tanto furore inflammarunt; vel ita inflammarunt, ut rem ad tantum furorem adduxerint, ut nomen vestrum summopere vituperetur; hoc est, ut dissidiis vestris infames sitis. Nomen hic est existimatio. CLER.

"To such a pitch of madness." That is, they inflamed it with such fury; or they so inflamed it as to bring the matter to such fury that your name is exceedingly reviled, that is, that you are disgraced by your dissensions. "Name" here is reputation. CLER[ICUS].

(93) ‹ἀξιαγάπητον› · printed under col 207

Ἀξιαγάπητον. Eadem voce utitur cap. 21. Quo fit ut mirer asseveratum a viro πολυμνήμονι, Davide Blondello, in praefatione Apologiae pro sententia Hieronymi p. 40, id nominis nostra in epistola non comparere. COT.

"Worthy of love." He uses the same word in ch. 21. So I am surprised that it was asserted by a man of so good a memory, David Blondel, in the preface of his Apology for the opinion of Jerome, p. 40, that this word does not appear in our letter. COT.

(94) ‹τοῖς νόμοις› · printed under col 207

Τοῖς νόμοις. Clem. Alex. ἐν τοῖς νομίμοις. Quae genuina lectio, ut ex sect. 30 et 40 liquet. Apud eumdem Clementem Strom., lib. I, Nymphodorus ἐν τρίτῳ νομίμων Ἀσίας laudatur, et ἐν νομίμοις βαρβαρικοῖς alibi. Quo nomine volumen scripserat Aristoteles, Varroni lib. VI De legibus et Apollonio in Historiis mirabilibus laudatum. COLOM. — Graece cum Clemente Alexandr. ἐν τοῖς νομίμοις legendum esse suadet similis phrasis sub finem num. 3, ut reddat illis repromissionem... cum servaverint legitima Dei. COUST.

"In the laws." Clement of Alexandria has "in the ordinances" [ἐν τοῖς νομίμοις]. This is the genuine reading, as is clear from sects. 30 and 40. In the same Clement, Strom. book I, Nymphodorus is cited "in the third book of the Customs of Asia," and elsewhere "in the Barbarian Customs." Aristotle had written a volume under this title, cited by Varro, book VI On the Laws, and by Apollonius in his Marvellous Histories. COLOM. — That in the Greek, with Clement of Alexandria, ἐν τοῖς νομίμοις should be read is suggested by the similar phrase towards the end of no. 3: "that He may render them the promise … when they have kept the ordinances of God." COUST.

(95) ‹ὑποτασσόμενοι› · printed under cols 207–208

Ὑποτασσόμενοι ad σπλάγχνοις cap. 2. Haec facta ex Paulinis, atque extra tempus suum, ut loquuntur grammatici. BERNARD.

From "submitting" to "in the inmost hearts" in ch. 2. This is made up from Paul's words, and out of its proper tense, as the grammarians say. BERNARD.

(96) ‹νοεῖν ἐπετρέπετε› · printed under col 208

Σεμνὰ νοεῖν ἐπετρέπετε. Forte προὐτρέπετε, vel ἐπετρέφετε aut ἐξετρέφετε potius, quod idem est cum ἀνετρέφετε, hoc est, a teneris instituebatis, et imbuebatis. JUN.

"You enjoined to think seemly thoughts." Perhaps προὐτρέπετε [you urged], or rather ἐπετρέφετε or ἐξετρέφετε, which is the same as ἀνετρέφετε, that is, "you trained and imbued them from their tender years." JUN.

(97) ‹οἰκουργεῖν› · printed under col 208, continued at the head of the note band of col 209

Οἰκουργεῖν. Pro οἰκουργεῖν, legendum monuit οἰκουρεῖν Dominus Boisius, canonicus Eliensis, vir emendatus et gravis, et in hoc litterarum genere, quod ipsius eruditissimae notae in Chrysostomum testantur, longe versatissimus, cujus industria in hoc opere non leviter nos adjutos esse profitemur. Cum enim in apographum nostrum casu incidisset, in quo praeter lacunas suppletas, nullae tum emendationes nostrae, sed exemplar πρωτότυπον fide optima, etiam cum omnibus rugis et naevis expressum, quos nos postea emaculandos, et per otium abstergendos proposueramus, temperare sibi non potuit, quin varia observaret: pro quibus ut illi, licet de facie adhuc ignoto, gratias agimus maximas; ita alios latere nolumus, per quos vel minimum profecimus. Verum huic loco αὐτουργεῖν convenientius esse arbitramur, siquidem addit auctor, τὰ κατὰ τὸν οἶκον. In muliere enim ἀνδρείᾳ, qualem Salomon postremo Proverbiorum describit, non tantum requiritur, ut domi se contineat, et raro in publicum prodeat; quam Apostolus ad Titum II, 5, οἰκουρὸν ἀγαθὴν vocat, et Clemens Alexandrinus II Strom. elegantissime exprimit: Ἥτις φυλαττομένη, τὰς πολλὰς τῆς οἰκίας ἐξόδους ἀποκλείει ὡς οἷόν τε αὐτῇ τῆς πρὸς τοὺς οὐ προσήκοντας προσόψεως, προυργιαίτερον τιθεμένη τῆς ἀκαίρου φλυαρίας τὴν οἰκουρίαν: verum etiam, ut sedula sit instar apis oportet, nec ἀεργὸν τὴν χεῖρα ἔχειν, sed τῷ ἀνδρὶ ἐνεργεῖν εἰς ἀγαθὰ πάντα τὸν βίον, ut est, apud regum sapientissimum, ibidem. Unde idem Clemens in Paedagogi lib. III: Ἡ δὲ αὐτουργία ταῖς γυναιξὶ μάλιστα τὸ γνήσιον ἐπιφέρει κάλλος, γυμνάζουσα τὰ σώματα αὐτῶν, καὶ σφᾶς αὐτὰς δι' αὐτῶν κοσμοῦσα· οὐ τὸν ὑπ' ἄλλων πεπονημένον προσφέρουσα κόσμον ἄκοσμον, καὶ ἀνελεύθερον καὶ ἑταιρικὸν, ἀλλὰ τὸν ἑκάστης σώφρονος γυναικὸς διὰ τῶν χειρῶν αὐτῆς, ὁπότε χρῄζοι μάλιστα, ἀρκούμενον καὶ ἐξυφαινόμενον. Et supra ejusdem libri cap. 10, τῆς γυναικείας αὐτουργίας varias species enumerat, ταλασιουργίαν, scil. ἱστουργίαν, etc., ad quem te remittimus. ID. — Non satis Christianae matrifamilias οἰκουρεῖν, domum curare, nisi fortis illius matrisfamilias adinstar, quam Salomon Prov. ult. describit, manum operi admoveat. Recte Junius cum temperantia administrare, rectius fortasse, decore, aut cum matronali gravitate administrare diceretur. FELL.

"To work at home" [οἰκουργεῖν]. For οἰκουργεῖν Master Bois, canon of Ely, a correct and serious man and by far the most practised in this kind of learning, as his most learned notes on Chrysostom testify, advised reading οἰκουρεῖν [to keep at home]; by whose diligence we acknowledge that we have been helped not a little in this work. For when he chanced upon our transcript, in which, apart from the gaps filled in, there were then none of our emendations, but the original exemplar reproduced in the best faith, even with all its wrinkles and blemishes, which we had intended to clean up and wipe away at leisure afterwards, he could not refrain from observing various things; for which, as we give him the greatest thanks, though he is still unknown to us by face, so we do not wish others to be unaware by whom we have profited even in the least. But we think αὐτουργεῖν [to work with one's own hands] fits this place better, since the author adds "the affairs of the household." For in the valiant woman whom Solomon describes at the end of Proverbs it is not only required that she keep at home and seldom go out in public (whom the Apostle, to Titus 2:5, calls "a good keeper at home," and Clement of Alexandria, Strom. II, expresses most elegantly: "Who, guarding herself, shuts off as far as she can the many goings out of the house, so as not to be seen by those who have no business with her, and counts keeping at home more worth while than untimely chatter"), but also she must be busy like a bee, and not keep her hand idle, but "work good things for her husband all her life," as it is in the wisest of kings, in the same place. Hence the same Clement in book III of the Paedagogus: "Working with their own hands gives women above all their genuine beauty, exercising their bodies and adorning themselves by their own means: not bringing an ornament made by others, unadorned, servile and meretricious, but that of each sober woman, made by her own hands and woven when she most needs it." And above, in ch. 10 of the same book, he lists the various kinds of women's handiwork, wool-spinning, namely, weaving, etc., to which we refer you. ID[EM, Junius]. — It is not enough for a Christian mother of a family to keep at home, to take care of the house, unless, after the manner of that valiant mother of a family whom Solomon describes in the last chapter of Proverbs, she puts her hand to the work. Junius rightly [rendered] "to administer with temperance"; perhaps it would more rightly be said "to administer with seemliness," or "with matronly gravity." FELL.

Note (97), called in col 208, ends at the head of this column's note band ("rare, nisi fortis … FELL."); set whole in n208.

(98) ‹ἐταπεινοφρονεῖτε› · printed under col 209

Πάντες ἐταπεινοφρονεῖτε. Ad locum I Petr. V, 5, respexisse hic Clementem nostrum arbitror, πάντες δὲ ἀλλήλοις ὑποτασσόμενοι τὴν ταπεινοφροσύνην ἐγκομβώσασθε. Unde infra ἐνδυσώμεθα τὴν ὁμόνοιαν ταπεινοφρονοῦντες, et passim in hac epistola Corinthios ut humilitate se ornent, et humilitatem cum concordia induant, hortatur: quae caeterarum virtutum merito a Basilio θησαυροφυλάκιον vocatur, et a Chrysostomo, μήτηρ, καὶ ῥίζα, καὶ τροφὸς, καὶ ὑπόθεσις, καὶ σύνδεσμος τῶν ἀγαθῶν. JUN.

"You were all humble-minded." I think our Clement had in view here the place 1 Pet. 5:5, "and all of you, being subject to one another, clothe yourselves with humility." Hence below, "let us put on concord, being humble-minded," and throughout this letter he exhorts the Corinthians to adorn themselves with humility and to put on humility with concord: which Basil rightly calls the treasury of the other virtues, and Chrysostom "the mother and root and nurse and foundation and bond of good things." JUN.

(99) ‹ἥδιον› · printed under col 209

Ἥδιον. Pro μᾶλλον quod habet Jun. cum edit. Wott. ἥδιον ex ms. restituit. Sic legit et Grabius. Sic quoque Millius in Prolegom. ad N. T., n. 140. Lectio sane propior ad Act. XX, 35. GALL.

"More gladly." For μᾶλλον, which Jun[ius] has with the editions, Wott[on] restored ἥδιον from the manuscript. So Grabe too reads, and so Mill in the Prolegomena to the New Testament, no. 140. The reading is certainly closer to Acts 20:35. GALL.

(100) ‹διδόντες› · printed under col 209

Ἥδιον διδόντες. Alludit ad locum Act. XX, 35: Μακάριόν ἐστι διδόναι μᾶλλον ἢ λαμβάνειν. De quo loco Josephus, scriptor Christianus (quem ex codice msto, Cantabrigiensi descriptum habemus) in Ὑπομνηστικῷ suo, quaestione 121, sic habet: Τίνες εἰσὶν αἱ ὑπὸ τῶν ἀποστόλων μαρτυρίαι παραγενόμεναι, ὧν τὰς γραφὰς οὐκ ἔχομεν; Ματθαῖός φησι ἐπὶ τῇ οἰκήσει τοῦ Ἰωσὴφ ἀπὸ τῆς ἐξ Αἰγύπτου ἀνόδου, εἰς τὴν Ναζαρὲθ μετὰ τοῦ Κυρίου· Ἐλθὼν δὲ ᾤκησε τὴν Ναζαρὲθ, ἵνα πληρωθῇ τὸ γεγραμμένον· Ὅτι Ναζαραῖος κληθήσεται. Παῦλος ἐν τῇ πρὸς Ἐφεσίους φησί· Διὸ λέγει· Ἔγειραι ὁ καθεύδων, καὶ ἐπιφαύσει σοι ὁ Χριστός· καὶ πάλιν γέγραπται· Ἐγένετο ὁ πρῶτος ἄνθρωπος εἰς ψυχὴν ζῶσαν, ὁ δεύτερος εἰς πνεῦμα ζωοποιοῦν. Καὶ τοῖς ἐν Μιλήτῳ πρεσβυτέροις διαλεγόμενος, φησί· Μνημονεύετε, ὅτι μακάριόν ἐστι διδόναι μᾶλλον ἢ λαμβάνειν. His adde, si placet, locum Chrysostomi, quem nos ex Catena Graeca in Acta et Epistolas canonicas eruimus, quae in Bibliotheca novi collegii hujus Academiae servatur, et longe alia est ab ea, quae sub Oecumenii nomine, in lucem prodiit: Καὶ ποῦ εἶπεν; Ἴσως ἀγράφως παρέδωκαν οἱ ἀπόστολοι, ἢ ἐξ ὧν ἄν τις συλλογίσαιτο δῆλον. Καὶ γὰρ ἔδειξε τὴν παῤῥησίαν τὴν πρὸς τοὺς κινδύνους, τὴν συμπάθειαν τὴν πρὸς τοὺς ἀρχομένους, τὴν διδασκαλίαν τὴν μετὰ παῤῥησίας, τὴν ταπεινοφροσύνην, τὴν ἀκτημοσύνην. Τοῦτο δὲ καὶ ἀκτημοσύνης μεῖζον· εἰ γὰρ ἐκεῖ, Πώλησόν σου, φησὶ, ὑπάρχοντα, εἰ θέλεις τέλειος εἶναι· ὅταν πρὸς τὸ μηδὲν λαμβάνειν, καὶ ἑτέρους τρέφῃ, τί τούτου ἴσον; Εἷς βαθμὸς, ῥίψαι τὰ αὐτοῦ· δεύτερος, ἑαυτῷ ἐπαρκεῖν· τρίτος, καὶ ἑτέροις· τέταρτος, τὸ καὶ κηρύττοντα ἐξουσίαν ἔχοντα λαμβάνειν, μὴ λαμβάνειν· ὥστε πολὺ τῶν ἀκτημόνων οὗτος βελτίων ἦν. JUN.

"More gladly giving." He alludes to the place Acts 20:35: "It is more blessed to give than to receive." On which place Josephus, a Christian writer (whom we have copied from a Cambridge manuscript codex), in his Hypomnesticon, question 121, has this: "Which are the testimonies brought forward by the apostles whose writings we do not have? Matthew speaks, concerning Joseph's dwelling after the return from Egypt, of Nazareth with the Lord: 'And he came and dwelt in Nazareth, that what was written might be fulfilled: He shall be called a Nazarene.' Paul says in the Letter to the Ephesians: 'Therefore it says: Awake, you who sleep, and Christ shall give you light'; and again, 'It is written: The first man became a living soul, the second a life-giving spirit.' And speaking to the presbyters at Miletus he says: 'Remember that it is more blessed to give than to receive.'" Add to these, if you please, a place of Chrysostom which we dug out of the Greek Catena on the Acts and the Canonical Epistles which is kept in the library of New College in this University, and which is very different from the one that has come out under the name of Oecumenius: "And where did He say it? Perhaps the apostles handed it down unwritten, or it is plain from what one might infer. For he showed boldness in the face of dangers, sympathy towards those beginning, teaching with boldness, humility, poverty. And this is greater even than poverty: for if there He says, 'Sell your possessions, if you wish to be perfect,' when a man, besides receiving nothing, also feeds others, what is equal to this? The first step is to throw away one's own; the second, to suffice for oneself; the third, for others too; the fourth, when one who preaches and has the right to receive does not receive; so that he was far better than those who possess nothing." JUN.

(1) ‹ἀρκούμενοι› · printed under cols 209–210

Ἐφοδίοις τοῦ Θεοῦ ἀρκούμενοι. Forte doctrinam salutis ex sacris Scripturis haustam intelligit, ut Basilius ad Meletium epist. 56: Ὠφέλιμα διδάγματα, ἢ ἐφόδια πρός τε τὸν ἐνεστῶτα αἰῶνα, καὶ τὸν μέλλοντα. Sic Cyrillus Hieros. catech. 5, vult catechumenos suos fidem in cordibus insculptam habere, καὶ ἐπ' αὐτῆς λέξεως μνημονεῦσαι, id est, verba ipsa symboli mente et memoria tenere, καὶ ἐφόδιον ἔχειν ἐν παντὶ τῷ χρόνῳ τῆς ζωῆς. Vel potius τὰ βιωτικὰ ad victum et vestitum necessaria τῶν ἐφοδίων nomine intelligenda sunt, ut Paulus I ad Timotheum VI, 8: Ἔχοντες δὲ διατροφὰς καὶ σκεπάσματα, τούτοις ἀρκεσθησόμεθα, et ad Hebraeos XIII, 5: Ἀφιλάργυρος ὁ τρόπος, ἀρκούμενοι τοῖς παροῦσιν. ID.

"Content with the provisions of God." Perhaps he means the doctrine of salvation drawn from the sacred Scriptures, as Basil to Meletius, epist. 56: "Profitable teachings, or provisions for both the present age and the one to come." So Cyril of Jerusalem, catech. 5, wants his catechumens to have the faith engraved in their hearts, "and to remember it word for word," that is, to hold the very words of the creed in mind and memory, "and to have it as provision for the whole time of life." Or rather the necessities of living, for food and clothing, are to be understood by the name of provisions, as Paul, 1 Tim. 6:8: "Having food and covering, with these we shall be content," and Heb. 13:5: "Let your manner of life be free from the love of money, being content with what you have." ID[EM, Junius].

(2) ‹ἐπιμελῶς› · printed under col 210

Προσέχοντες τοὺς λόγους αὐτοῦ ἐπιμελῶς. F. τοῖς λόγοις. Sequitur locus, cujus sensum ac elegantiam minime assecutus fuit eruditus interpres. Ἐστερνισμένοι ἦτε τοῖς σπλάγχνοις. Clementi ἐστερνισμένοι sunt, qui Latinis pectorosi, homines lati capacisque pectoris. Respexit autem dubio procul ad verba Apostoli II ad Corinthios VI, 11: Ἡ καρδία ἡμῶν πεπλάτυνται. Οὐ στενοχωρεῖσθε ἐν ἡμῖν, στενοχωρεῖσθε δὲ ἐν τοῖς σπλάγχνοις ὑμῶν· τὴν δὲ αὐτὴν ἀντιμισθίαν (ὡς τέκνοις λέγω), πλατύνθητε καὶ ὑμεῖς. Cor nostrum dilatatum est. Non angustiamini in nobis: angustiamini autem in visceribus vestris. Eamdem autem habentes remunerationem (tanquam filiis dico), dilatemini et vos. Quocirca suspicari quis possit, particulam ἐν e Clementino textu excidisse. COT. — Προσέχοντες τοὺς λόγους. Totus hic locus corruptus, et sic forte restituendus, προσέχοντες τοῖς λόγοις (licet προσέχειν cum quarto casu hoc sensu interdum junctum reperiatur, ut Isaiae cap. primo bis: Προσέχετε νόμον Θεοῦ, et κρίσιν χηρῶν οὐ προσέχοντες) αὐτοῦ ἐπιμελῶς, οἳ ἐνεστερνισμένοι ἦσαν τοῖς σπλάγχνοις, καὶ τὰ μαθήματα αὐτῶν (id est documenta, vel magisteria, ut Cypriani verbo utar) ἦν πρὸ ὀφθαλμῶν ὑμῶν. JUN.

"Giving diligent heed to His words." Perhaps τοῖς λόγοις. There follows a place whose sense and elegance the learned translator by no means grasped. "You had them laid up in your inmost hearts" [ἐστερνισμένοι ἦτε τοῖς σπλάγχνοις]: for Clement ἐστερνισμένοι are what the Latins call pectorosi, men of broad and capacious breast. He doubtless had in view the words of the Apostle, 2 Cor. 6:11: "Our heart is enlarged. You are not straitened in us, but you are straitened in your own bowels; in return for the same (I speak as to children), be you also enlarged." [The Latin:] "Our heart is enlarged. You are not straitened in us, but you are straitened in your own bowels. Having the same recompense (I speak as to children), be you also enlarged." Therefore one might suspect that the particle ἐν has fallen out of Clement's text. COT. — "Giving heed to the words." This whole place is corrupt, and should perhaps be restored thus: "giving diligent heed to his words (although προσέχειν is sometimes found joined with the accusative in this sense, as twice in the first chapter of Isaiah, 'Give heed to the law of God,' and 'not giving heed to the judgement of widows'), who were laid up in your inmost hearts, and their teachings (that is, instructions or lessons, to use Cyprian's word) were before your eyes." JUN.

(3) ‹ἐστερνισμένοι› · printed under col 210

Ἐστερνισμένοι... τοῖς. M. ἐνεστερνισμένοι. Cot. ἐστερνισμένοι... ἐν τοῖς. Vid. II Cor. VI, 12. GALL. — Ἐστερνισμένοι. Ad haec Clementis verba alludere videtur Constitutionum apostolicarum consarcinator in Prooemio Operis, cum ait: Ἐνεστερνισμένοι τὸν φόβον αὐτοῦ, ut monuit rev. Pearson, pro Ignatii epistolis, p. 63. COLOM.

"Laid up … in the." M[ill?] has ἐνεστερνισμένοι; Cot[elier] ἐστερνισμένοι … ἐν τοῖς. See 2 Cor. 6:12. GALL. — "Laid up." The compiler of the Apostolic Constitutions seems to allude to these words of Clement in the Preface of the Work, when he says: "having His fear laid up in their breasts," as the reverend Pearson pointed out, in defence of the letters of Ignatius, p. 63. COLOM.

(4) ‹τὰ παθήματα αὐτοῦ› · printed under col 210

Καὶ τὰ παθήματα αὐτοῦ (supple ex praecedentibus Θεοῦ) ἦν πρὸ ὀφθαλμῶν ὑμῶν. Praeteriisse videntur ista conspectum oculatissimi critici Photii: cujus judicium e Bibliothecae codice 126, petitum, habes hic in testimoniis veterum. COT.

"And His sufferings (supply 'of God' from what precedes) were before your eyes." These words seem to have escaped the sight of that most keen-eyed critic Photius, whose judgement, taken from codex 126 of the Bibliotheca, you have here among the testimonies of the ancients. COT.

(5) ‹call not seen in the Greek of this column; the note continues the matter of note (4)› · printed under col 210, ending at the head of the note band of col 211

Cujus scilicet viatico contentos eos proxime dixit. Ita, ut observavit Cotelerius, passiones Christi Clemens passiones Dei nuncupare non dubitat: quod Photium fugit; alioquin cod. 126 minime notasset id forte nonnullos in hac epistola reprehensuros esse, quod Clemens Christum appellans nequaquam sublimiores et convenientes Deo voces adhibuerit. Tantum observat nullas ei excidisse, quae divinae illius naturae adversentur. Ex hoc autem loco aperte praevertitur ac perimitur haeresis Nestoriana. COUST.

[Of God,] that is, with Whose provision he has just said they were content. So, as Cotelier observed, Clement does not hesitate to call the sufferings of Christ the sufferings of God: which escaped Photius; otherwise he would by no means have noted, in cod. 126, that some would perhaps find fault in this letter because Clement, in naming Christ, did not use loftier words befitting God. He observes only that none fell from him that are contrary to His divine nature. From this place, moreover, the Nestorian heresy is openly forestalled and destroyed. COUST.

(44) (45) (46) — text references called in Migne's Latin of this column (calls not individually checked), printed as one full-width line under cols 209–210 I Pet. V, 5. — Act. XX, 35. — Heb. VIII, 12; II Machab. VII, 37.

1 Pet. 5:5. — Acts 20:35. — Heb. 8:12; 2 Macc. 7:37.

Notes (1)–(5), printed in this column's half of the note band, are called in the Greek of col 209 (the call of (5) not seen) and set in n209.

(48) ‹parati› (Latin text) · printed in the full-width reference line under cols 211–212

Tit. III, 1.

Titus 3:1.

(49) ‹call not seen; the reference answers "on the tablets of your heart"› · printed under col 212

Prov. VII, 3.

Prov. 7:3.

The head of this column's note band ends note (5) from col 210 ("tem loco … COUST."); notes (6)–(8) printed below are called in col 212 and set in n212.

(47) ‹τοῖς πλησίον› · printed in the full-width reference line under cols 211–212

F. τῶν vel πλησίων.

Perhaps τῶν [πλησίον] or πλησίων.

(6) ‹[ἵλεως γενέ]σθαι› · printed under col 211

Ἵλεως. Wott. videtur vox satis apta τῷ γενέσθαι, animo propitio; al. malunt ἵλεων. GALL.

"Merciful." To Wott[on] the word seems apt enough with γενέσθαι, "with a propitious mind"; others prefer ἵλεων. GALL.

(7) ‹ἀδελφότητος› · printed under col 211

Ὑπὲρ πάσης τῆς ἀδελφότητος. Sic I Petr. II, 17: Τὴν ἀδελφότητα ἀγαπᾶτε. Sub lege olim, non tantum qui eisdem parentibus erant prognati, sed qui ejusdem tribus, qui eorumdem sacrorum, et ejusdem verbi participes erant, fratres vocabantur, ut Barnabas [imo Clemens Alex. ipse] apud Clementem Alex. II Strom.: Ὁ νόμος ἀπαγορεύει ἀδελφῷ δανείζειν, ἀδελφὸν ὀνομάζων, οὐ μόνον τὸν ἐκ τῶν αὐτῶν φύντα γονέων, ἀλλὰ καὶ ὃς ἂν ὁμόφυλος ᾖ ὁμογνώμων τε, καὶ τοῦ αὐτοῦ λόγου κεκοινωνηκώς. Sic in primitiva Ecclesia, cum Christiani animo animaque inter se miscerentur, et omnia praeter uxores indiscreta haberent, ut loquitur Tertullianus, fratres propter hanc πρὸς ἀλλήλους φιλοστοργίαν καὶ ἀγάπην dicebantur et habebantur, praecipue vero quia unum Patrem Deum (ut idem Tertullianus in Apologetico) agnoscerent, unum spiritum sanctitatis haberent, et de ejusdem ignorantiae utero ad unam veritatis lucem expavissent. Sic Chrys. hom. 25, in epist. ad Heb. exponens V, 11, primae ad Cor.: Ἀδελφὸν ἐνταῦθα λέγων πάντα τὸν πιστὸν ἁπλῶς, οὐ τὸν μονάζοντα· τί γάρ ἐστι τὸ ποιοῦν τὴν ἀδελφότητα; τὸ λουτρὸν τῆς παλιγγενεσίας, τὸ δυνηθῆναι καλέσαι Πατέρα τὸν Θεόν, ὥστε ὁ μὲν κατηχούμενος κἂν μοναχὸς ᾖ, οὐκ ἀδελφὸς, ὁ δὲ πιστὸς κἂν κοσμικὸς ᾖ, ἀδελφός ἐστιν· εἴ τις, φησὶν, ἀδελφὸς ὀνομαζόμενος· οὐδὲ γὰρ ἴχνος τότε μονάζοντος ἦν, ἀλλὰ πάντα πρὸς κοσμικοὺς διελέγετο ὁ μακάριος Παῦλος. Hinc apud Cyprianum, fratrum et fraternitatis frequentissima mentio, et toties in epistolarum fine, illud repetitum: Fraternitatem universam meo nomine salutate, et, Fraternitatem, quae vobiscum est, multum a me salutate. O tempora vere aurea, et mores Christo, ac sacrosancto ejus nomine dignissimos! cum unanimitas in Ecclesia floreret, et populus omnis Christianus in solidam corporis unitatem arctissimae concordiae glutino copularetur. Longe aliter in his novissimis diebus, et mundi senio (quod deflere facilius est, quam corrigere) cum jurgiis et contentionibus in religione, quam vinculum pacis esse oporteret. Christi tunica inconsutilis et individua, in varias partes scinditur, et corpus ejus mysticum dissidio compaginis separatur (ut loquitur Cyprianus) ac divulsis laceratione visceribus in frusta discerpitur. Fraternitas omnis hodie exstincta est, unanimitas primaeva non tantum diminuta, de quo Cyprianus suis temporibus queritur, sed e medio penitus sublata esse videtur. Dii meliora piis! JUN.

"On behalf of the whole brotherhood." So 1 Pet. 2:17: "Love the brotherhood." Under the Law of old not only those born of the same parents, but those who shared the same tribe, the same rites and the same word, were called brothers, as Barnabas [nay, Clement of Alexandria himself] in Clement of Alexandria, Strom. II: "The Law forbids lending at interest to a brother, calling brother not only one born of the same parents, but whoever is of the same race or of the same mind, and has shared in the same word." So in the primitive Church, when Christians were mingled together in mind and soul and held all things in common except their wives, as Tertullian says, they were called and held brothers because of this affection and love for one another, but chiefly because they acknowledged one Father, God (as the same Tertullian says in the Apologeticum), had one spirit of holiness, and had come forth trembling from the womb of the same ignorance to the one light of truth. So Chrysostom, hom. 25 on the Epistle to the Hebrews, expounding 1 Cor. 5:11: "Here he calls every believer simply a brother, not the monk: for what is it that makes brotherhood? The washing of regeneration, being able to call God Father; so that the catechumen, even if he is a monk, is not a brother, while the believer, even if he is a man of the world, is a brother. 'If anyone,' he says, 'who is named a brother': for there was not then a trace of a monk, but the blessed Paul addressed all his words to men of the world." Hence in Cyprian the very frequent mention of brothers and of brotherhood, and so often at the end of his letters that repeated phrase: "Greet the whole brotherhood in my name," and "Greet warmly from me the brotherhood that is with you." O truly golden times, and manners most worthy of Christ and of His most holy name! when unanimity flourished in the Church, and the whole Christian people was joined into the solid unity of a body by the glue of the closest concord. Far otherwise in these last days and in the old age of the world (which is easier to lament than to correct), with quarrels and contentions in religion, which ought to be the bond of peace. The seamless and undivided tunic of Christ is torn into various parts, and His mystical body is separated by the rending of its framework (as Cyprian says) and, its entrails torn apart, is plucked to pieces. All brotherhood is extinct today; the primitive unanimity is not only diminished, as Cyprian complains of his times, but seems to have been wholly removed from our midst. Gods grant better things to the pious! JUN.

(8) ‹συνειδήσεως› · printed under cols 211–212

Συνειδήσεως. Al. συνδέσεως, vel συνευδοκήσεως. Ms. adhaereo cum Wott. Sed verterem potius, unanimi consensu. Eaque videtur fuisse S. Patris sententia, quo iterum schisma retunderet. Ipsemet sane Cot. infra cap. 34, τῇ συνειδήσει, communi consensu, est interpretatus. GALL.

"Conscience." Others have συνδέσεως [bond], or συνευδοκήσεως [joint approval]. I keep to the manuscript with Wott[on]. But I would rather render "with one consent." And this seems to have been the holy Father's meaning, so as to beat back the schism once more. Cot[elier] himself, indeed, below in ch. 34, rendered τῇ συνειδήσει "by common consent." GALL.

(9) ‹ἀναμνησίκακοι› · printed under col 212

Ἀναμνησίκακοι. Ms. lectionem mendosam Wott. cum aliis sic emendat, ἀμνησίκακοι. Mallem cum Birr. παναμνησίκακοι, id est: Omnis inter vos offensae immemores. Vel: Nullius omnino invicem injuriae memores. Delectatur certe hujuscemodi compositis S. Pater. Sic mox hic: Τῇ παναρέτῳ... πολιτείᾳ· cap. 33, τῷ παμμεγεθεστάτῳ αὐτοῦ κράτει, et post pauca, τὸ ἐξοχώτατον καὶ παμμέγεθες κατὰ διάνοιαν· cap. 35, ὁ πανάγιος· cap. 45, τῷ παναρέτῳ ὀνόματι αὐτοῦ· cap. 57, ἡ πανάρετος σοφία, etc. IDEM.

"Mindful of injuries" [ἀναμνησίκακοι]. Wott[on], with others, emends the faulty reading of the manuscript thus: ἀμνησίκακοι [unmindful of injuries]. I would prefer, with Birr, παναμνησίκακοι, that is, "unmindful of every offence among you," or, "wholly unmindful of any injury from one another." The holy Father certainly delights in compounds of this kind. So just here: "with an all-virtuous … way of life"; ch. 33, "by His all-surpassing might," and shortly after, "the most excellent and all-great in mind"; ch. 35, "the all-holy"; ch. 45, "to His all-virtuous name"; ch. 57, "the all-virtuous wisdom," etc. IDEM [Galland].

(10) ‹καὶ τὰ δικαιώματα› · printed under col 212

Καὶ τὰ δικαιώματα. Haec verba quae desunt editt. restituit ex ms. Wott. Ea quoque legebat in suo exemplari Bois. Sic enim ille, in notis ad h. l.: Malim ἐν τῷ φόβῳ τοῦ Κυρίου, ut deinde lin. seq. pro τὰ δικαιώματα τοῦ Κυρίου, scribatur τὰ δικαιώματα αὐτοῦ. Quin et illa legit Jun., ut patet ex ejus versione, ubi sic: Mandata et praecepta Domini. ID.

"And the ordinances." These words, which are missing in the editions, Wott[on] restored from the manuscript. Bois too read them in his exemplar; for he says in his notes on this place: "I would prefer 'in the fear of the Lord,' so that then in the next line, instead of 'the ordinances of the Lord,' 'His ordinances' should be written." Junius also read them, as is clear from his version, which runs: "The commandments and precepts of the Lord." ID[EM].

(11) ‹ἐπὶ τὰ πλάτη τῆς καρδίας› · printed under col 212

Ἐπὶ τὰ πλάτη τῆς καρδίας. Sic Proverb. VII, 3: Ἐπίγραψον ἐπὶ τὸ πλάτος τῆς καρδίας σου, hoc est ἐπὶ τοῦ στήθους· verum ego Clementem nostrum respexisse potius arbitror, ad tabulas lapideas, in quibus digito Dei leges insculpebantur, et ad locum Apostoli II ad Cor. III, 3: Οὐκ ἐν πλαξὶ λιθίναις, ἀλλ' ἐν πλαξὶ καρδίας σαρκίναις. Et Jeremiae XXXVIII (Vulg. XXXI), 33, quem locum Paulus ad Hebraeos bis laudat: Διδοὺς δώσω νόμους μου εἰς τὴν διάνοιαν αὐτῶν, καὶ ἐπὶ καρδίας αὐτῶν γράψω αὐτούς. Sic Cyrillus Alex., ut est in Catena in Psalmos, collectore Niceta, quam nos ms. habemus, ad vers. 11 psal. CXVIII: Ἐν τῇ καρδίᾳ μου ἔκρυψα τὰ λόγιά σου, τουτέστιν ἐν τῷ ταμείῳ τῆς ψυχῆς ἀνεξάλειπτον ἐνεκόλαψα τὴν μνήμην τῶν ἐντολῶν σου, ὅπως ἀεὶ ταύτας ὁρῶν καὶ μνημονεύων μὴ ἁμάρτω σοι. Ubi rationem reddit, cur Domini praecepta in intimis cordium nostrorum penetralibus recondi debeant, et similitudine elegantissima a thesauris, et pretiosis κειμηλίοις petita, illustrat. Sic Cyrillus Hieros. catech. 5, de fidei dogmate: Ἐν ὀλίγοις τοῖς στίχοις τὸ πᾶν δόγμα τῆς πίστεως περιλαμβάνομεν, ὅπερ καὶ ἐπ' αὐτῆς τῆς λέξεως μνημονεῦσαι ὑμᾶς βούλομαι, καὶ παρ' ἑαυτοῖς μετὰ πάσης σπουδῆς ἀπαγγεῖλαι, οὐκ εἰς χάρτας ἀπογραφομένους, ἀλλ' ἐν καρδίᾳ τῇ μνήμῃ στηλογραφοῦντας, φυλαττομένους ἐν τῷ μελετᾶν· et paulo infra: Βλέπετε οὖν, ἀδελφοὶ, καὶ κρατεῖτε τὰς παραδόσεις ἃς νῦν παραλαμβάνετε, καὶ ἀπογράψασθε αὐτὰς εἰς τὸ πλάτος τῆς καρδίας ὑμῶν, ubi ex comparatione superiorum ἐπὶ τὰς πλάκας reponi debere, ad oram libri nostri ante aliquot annos observavimus, atque ita hoc loco apud Clementem legendum esse, non dubium est. JUN.

"On the breadths [tablets] of the heart." So Prov. 7:3: "Write them on the breadth of your heart," that is, on the breast; but I think rather that our Clement had in view the tablets of stone on which the laws were engraved by the finger of God, and the place of the Apostle, 2 Cor. 3:3: "Not on tablets of stone, but on fleshly tablets of the heart"; and Jeremiah 38 (Vulg. 31):33, which place Paul quotes twice to the Hebrews: "I will put My laws into their mind, and on their hearts I will write them." So Cyril of Alexandria, as in the Catena on the Psalms compiled by Nicetas, which we have in manuscript, on verse 11 of Ps. 118: "In my heart I have hidden Thy words, that is, in the storehouse of my soul I have engraved indelibly the memory of Thy commandments, so that, always seeing and remembering them, I may not sin against Thee." There he gives the reason why the Lord's precepts should be stored in the inmost recesses of our hearts, and illustrates it with a most elegant comparison drawn from treasures and precious heirlooms. So Cyril of Jerusalem, catech. 5, on the dogma of the faith: "In a few lines we comprise the whole dogma of the faith, which I wish you to remember word for word and to rehearse among yourselves with all diligence, not writing it on paper but engraving it by memory on the heart, guarding it by meditation"; and a little below: "Look then, brethren, and hold fast the traditions which you now receive, and write them on the breadth of your heart"; where, from comparison with the passages above, we noted in the margin of our book some years ago that ἐπὶ τὰς πλάκας [on the tablets] should be restored, and there is no doubt that it should be read so in this place in Clement. JUN.

(12) ‹Πᾶσα δόξα› · printed under cols 213–214

Πᾶσα δόξα. Hucusque laudantur Corinthii, et illorum pii, sancti et religiosi mores ipsis ob oculos ponuntur, ut vituperium propter vitia in quae degenerarunt, acrius illorum animos pungeret. Ἱκανὸν μὲν γὰρ καὶ καθ' ἑαυτὸ ἡ κατηγορία πλῆξαι (ut Chrys. in 2 vers. XI cap. primae ad Corinthios), ὅταν δὲ πρὸς παράθεσιν ἑτέρων κατωρθωκότων καὶ ἐγκωμιαζομένων γίνηται, μεῖζον ἔχει κέντρον. Transitio autem paulo abruptior est, et majoris evidentiae causa, quaedam addi posse videntur, ut Ἀλλὰ νῦν οἷα ἐξ οἵων, vel tale aliquid. Sed Photius, criticorum pater, in Μυριοβίβλῳ, hoc multis ante nos saeculis deprehendit, qui in hac genuina, et altera etiam epistola, quae falso sub Clementis nomine ferebatur, νοήματα quaedam causatur ἐῤῥιμμένα πως, καὶ οὐ συνεχῆ τὴν ἀκολουθίαν φυλάττοντα: quare nos nihil mutamus, aut addimus, sed ut excusatior fiat Clemens noster, praeter ea quae supra in epistola ad lectorem, de apostolicorum virorum stylo breviter tetigimus, καὶ ἄκρῳ δακτύλῳ, placet hic quaedam de phrasi et charactere illorum temporum subtexere; postea, licet saepius occasio offeratur, altum silentium promittimus. In Ecclesiae infantia, veterum Patrum docendi et scribendi ratio, plana, simplex et brevis fuit, non ad delectationem aurium, sed animarum salutem comparata: quippe qui fidem non in εὑρεσιλογίᾳ, ἀλλ' ἐν ἀποδείξει τῶν θείων Γραφῶν ponerent, ut loquitur Cyrillus Hieros. catechesi quarta: et auditores haberent, qui, νηπιωδεστέρων καὶ γαλακτώδους εἰσαγωγῆς indigerent. Hinc Methodius apud Epiphanium: Τὸ μὲν οὖν παλαιὸν βραχὺ παντελῶς τὸ περὶ ἐξήγησιν ἦν, φιλοτιμουμένων μὴ τέρπειν, ἀλλὰ ὠφελεῖν τοὺς παρόντας. Sic Greg. Nazianz., orat. 21: Ἦν ὅτε ἤκμαζε τὰ ἡμέτερα, καὶ καλῶς εἶχεν, ἡνίκα τὸ μὲν περιττὸν τοῦτο, καὶ κατεγλωττισμένον τῆς θεολογίας καὶ ἔντεχνον, οὐδὲ πάροδον εἶχεν εἰς τὰς θείας αὐλάς. Hinc Hieronymus de Didymo: Imperitus sermone est, et non scientia, apostolicum virum ex ipso sermone exprimens, tam sensuum nomine, quam simplicitate verborum; quod et ipse Didymus sub finem tractatus sui de Spiritu sancto, de seipso fateri non erubescit. Imo et apostoli ἄγροικοι, ἀμαθεῖς, ἀγράμματοι καὶ ἀσύνετοι habebantur, ut Chrys. homil. 3, in Epist. priorem ad Corinthios; et in praefatione sua ad Romanos: Οὐδὲν ἀμαθέστερον Πέτρου, οὐδὲν ἰδιωτικώτερον Παύλου· καὶ τοῦτο αὐτὸς ὡμολόγει, καὶ οὐκ ᾐσχύνετο λέγων· Εἰ δὲ καὶ ἰδιώτης τῷ λόγῳ, ἀλλ' οὐ τῇ γνώσει (II Cor. XI, 6). Et in expositione psalmi XLVI, ἰδιώτας, ἀσήμους, ἀπόλιδας, μονοχίτωνας, ἀνυποδέτους, γυμνοὺς et ἰχθύων ἀφωνοτέρους eosdem vocat. Sic Greg. Nyssenus ad illud Psalmistae, Ἐκ στόματος νηπίων (Psal. VIII, 3), ut est in Catena nostra in Psalmos: Ἄλλως καὶ τύπος ἦν τῶν ἀποστόλων· καὶ γὰρ οὗτοι ἰδιῶται σφόδρα ὄντες καὶ τῶν ἰχθύων αὐτῶν ἀφωνότεροι, τὴν οἰκουμένην ἅπασαν ἐσαγήνευσαν. Sic Theodoretus de curandis Graecorum affectibus sermone 8, de apostolorum scriptis: Τὰ γὰρ δὴ τούτων ξυγγράμματα ἁπλᾶ γε ὄντα, καὶ τῆς Ἑλληνικῆς γεγυμνωμένα λαμπρότητος καὶ κομψείας, καὶ μὲν δὴ καὶ σμικρὰ καὶ ὀλίγα, πᾶσιν ἀνθρώποις ἐστὶν ἀξιέραστα. Sic Basilius ad Libanium: Ἀλλ' ἡμεῖς μὲν, ὦ θαυμάσιε, Μωσεῖ καὶ Ἠλίᾳ, καὶ τοῖς οὕτω μακαρίοις ἀνδράσι σύνεσμεν, ἐκ τῆς βαρβάρου φωνῆς διαλεγομένοις ἡμῖν τὰ ἑαυτῶν, τὰ παρ' ἐκείνων φθεγγόμεθα, νοῦν μὲν ἀληθῆ, λέξιν δὲ ἀμαθῆ. Sic Hieronymus in III cap. ad Ephes.: Nos quotiescunque soloecismos, aut tale quid adnotamus, non apostolum pulsamus, ut malevoli criminantur, sed magis apostoli assertores sumus, quod Hebraeus ex Hebraeis, absque rhetorici nitore sermonis, et verborum compositione, et eloquii venustate, nunquam ad fidem Christi totum mundum transducere voluisset [f. valuisset], nisi evangelizasset eum non in sapientia verbi, sed in virtute Dei; et ibidem paulo infra: Iste igitur qui soloecismos in verbis facit, qui non potest hyperbaton reddere, sententiamque concludere, audacter sibi vindicat sapientiam. Vide ejusdem epistolam ad Algasiam, ubi sensus involutos, eloquium implicatum, et artis grammaticae imperitiam in Paulo notat, et dictum illud, Etsi imperitus sermone, non tamen scientia, non de humilitate, sed de conscientiae veritate, ab ipso prolatum esse affirmat. Sed haec hactenus, et fortasse plura quam par erat. ID.

"All glory." Up to this point the Corinthians are praised, and their pious, holy and religious manners are set before their eyes, so that the reproach for the vices into which they have degenerated might sting their minds more sharply. "For accusation is of itself enough to strike home" (as Chrysostom says on verse 2 of ch. 11 of the First to the Corinthians), "but when it is made in comparison with others who have done well and are praised, it has a greater sting." The transition, however, is rather abrupt, and for the sake of greater clearness it seems some words could be added, such as "But now, what men from what men," or something of the kind. But Photius, the father of critics, in his Myriobiblon, noticed this many centuries before us, finding fault in this genuine letter, and in the other letter too, which was falsely circulated under Clement's name, with certain thoughts "thrown down somehow, and not keeping a continuous sequence"; therefore we change or add nothing, but, so that our Clement may be more excused, besides what we touched on briefly above in the letter to the reader about the style of the apostolic men, and with the tip of a finger, we should like to add here something about the phrasing and character of those times; afterwards, although occasion will often be offered, we promise deep silence. In the infancy of the Church the ancient Fathers' way of teaching and writing was plain, simple and brief, designed not for the pleasure of the ears but for the salvation of souls: for they placed faith not "in ingenious discourse, but in the demonstration of the divine Scriptures," as Cyril of Jerusalem says in the fourth catechesis; and they had hearers who needed "a more childlike and milky introduction." Hence Methodius in Epiphanius: "In old times, then, exposition was altogether brief, since they were eager not to delight but to benefit those present." So Gregory Nazianzen, orat. 21: "There was a time when our affairs flourished and were in good state, when this superfluous, glib and artful theology had not even an entrance into the divine courts." Hence Jerome of Didymus: "He is unskilled in speech, but not in knowledge, showing forth the apostolic man from his very speech, as much by the name [or: light] of his thoughts as by the simplicity of his words"; which Didymus himself, towards the end of his treatise on the Holy Spirit, does not blush to confess of himself. Nay, the apostles too were held to be "boorish, unlearned, illiterate and without understanding," as Chrysostom, homily 3 on the First Epistle to the Corinthians; and in his preface to the Romans: "Nothing was more unlearned than Peter, nothing more a layman than Paul; and he himself confessed it and was not ashamed to say: Though I am unskilled in speech, yet not in knowledge (2 Cor. 11:6)." And in the exposition of Psalm 46 he calls them "laymen, obscure, without a city, with one tunic, unshod, naked" and "more voiceless than fishes." So Gregory of Nyssa on the Psalmist's "Out of the mouth of babes" (Ps. 8:3), as in our Catena on the Psalms: "Otherwise, too, it was a type of the apostles; for they, being very much laymen and more voiceless than the fishes themselves, caught the whole world in their net." So Theodoret, On the Cure of Greek Maladies, sermon 8, on the writings of the apostles: "For their writings, being simple and stripped of Greek splendour and elegance, and small and few, are lovable to all men." So Basil to Libanius: "But we, admirable friend, keep company with Moses and Elijah and such blessed men, who speak to us their own things out of a barbarous tongue, and we utter what comes from them, true in sense but unlearned in diction." So Jerome on ch. 3 of Ephesians: "As often as we note solecisms or anything of the kind, we are not striking at the apostle, as the malicious accuse us, but are rather the apostle's defenders, since a Hebrew of the Hebrews, without the polish of rhetorical speech, without the arrangement of words and the charm of eloquence, would never have wished [perhaps: been able] to bring the whole world over to the faith of Christ, had he not preached the gospel to it not in wisdom of word but in the power of God"; and in the same place a little below: "This man, then, who makes solecisms in his words, who cannot render a hyperbaton or round off a sentence, boldly claims wisdom for himself." See his letter to Algasia, where he notes in Paul involved thoughts, entangled speech and ignorance of the grammatical art, and affirms that the saying "Though unskilled in speech, yet not in knowledge" was uttered by him not out of humility but from the truth of his conscience. But enough of this, and perhaps more than was fitting. ID[EM, Junius].

(13) ‹πλατυσμὸς› · printed under col 214

Πλατυσμὸς, ut Cyrillus in Catena nostra in Psalmos interpretatur, est πραγμάτων εὐθυμία [Ισ. εὐθηνία] καὶ εὐρυχωρία. Corinthus enim illis temporibus, ut Chrysost. in argumento prioris ad Corinth. Epistolae auctor est, urbs magna fuit καὶ πολυάνθρωπος, πλούτου καὶ σοφίας ἕνεκεν θαυμαστὴ, καὶ τῆς Ἑλλάδος τὸ κεφάλαιον. Τὰ γὰρ Ἀθηναίων καὶ Λακεδαιμονίων ἀθλίως διέκειτο λοιπὸν, τῆς ἀρχῆς πάλαι μεταπεσούσης. ID.

"Enlargement," as Cyril interprets it in our Catena on the Psalms, is "cheerfulness [perhaps: abundance] and spaciousness of affairs." For Corinth in those times, as Chrysostom states in the argument of the First Epistle to the Corinthians, was a great and populous city, "wonderful for wealth and wisdom, and the head of Greece; for the affairs of the Athenians and Lacedaemonians were thereafter in a wretched state, their dominion having long since passed away." ID[EM].

(14) ‹ἀπεγαλάκτισεν› · printed under col 214

Ἀπεγαλάκτισεν. Leg. cum Col. aliisque, ἀπελάκτισεν. GALL. — Ἀπεγαλάκτισεν. Reponendum ἀπελάκτισεν, quamvis notissimum sit, infantes uberibus abstractos, protervos, importunos, querulosque et prorsus implacabiles esse. Hoc autem in loco semel observetur Clementem, in laudandis sacris Scripturis, apostolos imitatum, qui subinde sensa magis quam verba reddebant; nec id quidem distincte et seorsim, sed permistim et quasi per spicilegium decerptis suffragiis. Nec adeo ab Hebraeis fontibus, quam LXX Interpr. profluente minus fortasse limpido, sed magis accommodo, omnibusque exposito hausisse. FELL.

"Was weaned" [ἀπεγαλάκτισεν]. Read, with Col[omesius] and others, ἀπελάκτισεν [kicked]. GALL. — "Was weaned." ἀπελάκτισεν should be restored, although it is very well known that infants taken from the breast are wanton, troublesome, peevish and wholly implacable. Let it be observed once for all in this place that Clement, in citing the sacred Scriptures, imitated the apostles, who often rendered the sense rather than the words, and that not distinctly and separately but mixed together, and with testimonies culled as if by gleaning; and that he drew not so much from the Hebrew sources as from the stream of the Seventy Translators, perhaps less clear but more convenient and open to all. FELL.

(15) ‹ἀπεγαλάκτισεν ὁ ἠγαπημένος› · printed under col 214

Ἔφαγεν, καὶ ἔπιεν, καὶ ἐπλατύνθη, καὶ ἐπαχύνθη, καὶ ἀπελάκτισεν ὁ ἠγαπημένος. Non multum dissimiliter citat B. Chrysostomus homil. I in Genesim, sic: Ἔφαγε καὶ ἔπιε, καὶ ἐλιπάνθη, καὶ ἐπαχύνθη, καὶ ἀπελάκτισεν ὁ ἠγαπημένος. COT.

"He ate and drank, and was enlarged and grew fat, and the beloved kicked." The blessed Chrysostom quotes it not very differently, homily 1 on Genesis, thus: "He ate and drank, and grew sleek and grew fat, and the beloved kicked." COT.

(16) ‹φθόνος› · printed under col 214

Καὶ φθόνος. Sic Wott. ex ms. Ista omittunt editi, quae tamen agnoscit Junii versio: aemulatio, invidia, contentio. GALL.

"And envy." So Wott[on] from the manuscript. The editions omit these words, which nevertheless Junius's version recognizes: "rivalry, envy, strife." GALL.

(17) ‹Διὰ τοῦτο› · printed under col 214, ending at the head of the note band of col 215

Διὰ τοῦτο. Vertimus: Hanc ob causam, procul absunt justitia et pax, quod unusquisque, etc. Junius: Hinc est quod justitia procul exsulante et pace, unusquisque. Recedimus aliquanto a versione viri doctissimi, ut mens auctoris expressius patere possit; qui utilissimum hoc effatum contra saeculi politicos reddit; pessum ire morum curam, pacemque civilem, contempta prius pietate. FELL.

"For this reason." We have rendered: "For this reason justice and peace are far away, because each one," etc. Junius: "Hence it is that, justice and peace being far in exile, each one." We depart somewhat from the most learned man's version so that the author's mind may appear more expressly; who gives this most useful saying against the politicians of the age: that care for morals and civil peace go to ruin once piety has first been despised. FELL.

(50) (51) — text references called in Migne's Latin of this column (calls not individually checked), printed under col 213 Deut. XXXII, 15. — Isa. III, 5.

Deut. 32:15. — Isa. 3:5.

Notes (12)–(17), printed partly in this column's half of the note band, are called in the Greek of col 213 and set in n213.

(52)–(58) — text references called in Migne's Latin of this column (54, 55, 57 seen; the others not individually checked), printed as a full-width line under cols 215–216 Sap. II, 24. — Gen. IV, 3-8. — Gen. XXVII, 41. — Gen. XXXVII. — Exod. II, 14. — Num. XII, 4. — Num. XVI, 33.

Wis. 2:24. — Gen. 4:3–8. — Gen. 27:41. — Gen. 37. — Exod. 2:14. — Num. 12:4. — Num. 16:33.

(24) ‹Jacob› (Latin text, "(24) Jacob") · printed under col 216

Hac loquendi ratione indicare videtur Clemens se ex Jacob stirpe potius oriundum, quam ex prosapia Caesarum; adeoque Judaeum, non Romanum esse. Secus tamen Eucherius in epistola ad Valerianum sentit. Forte etiam Clemens Jacob eo sensu Patrem nostrum vocat, quo Paulus Rom. IX, promissionis filios in semine Abrahae et Israel computari docet, eosque ex ipso Israel Dei Gal. VI, 16, nuncupat. COUST.

By this manner of speaking Clement seems to indicate that he was sprung from the stock of Jacob rather than from the lineage of the Caesars, and so was a Jew, not a Roman. Eucherius, however, thinks otherwise in his letter to Valerian. Perhaps too Clement calls Jacob "our father" in the sense in which Paul, Rom. 9, teaches that the children of the promise are counted in the seed of Abraham and Israel, and calls them, from this very thing, the Israel of God, Gal. 6:16. COUST.

(26) ‹call not seen; presumably in the Latin, at Aaron and Mary› · printed under col 216

Ut solam Mariam perfusam lepra, ita et unam extra castra exclusam Scriptura memorat. COUST.

As Scripture records that Mary alone was covered with leprosy, so too [it records] that she alone was shut out of the camp. COUST.

The head of this column's note band ends note (17) from col 214 ("possit; qui utilissimum … FELL."), set in n213.

(18) ‹καθῆκον τῷ Χριστῷ› · printed under col 215 (left half of the note band)

Τῷ Χριστῷ. Licet probetur haec lectio Wott. ea tamen displicet Dav. quam ideo sic supplet: τῷ ἐν Χριστῷ, phrasi ab Apostolo passim usurpata. GALL. — Καθῆκον τῷ Χριστῷ. Legendum forte Χριστιανῷ, est autem καθῆκον, idem quod προσῆκον, ut Cl. Alex. Paedag. lib. I, ubi ex Stoicorum schola καθῆκον definit esse τὸ κατορθούμενον κατὰ τὴν τοῦ λόγου ὑπακοήν. JUN.

"To Christ." Although this reading is approved by Wott[on], it displeases Dav[ies], who therefore supplies it thus: "to [the life] in Christ," a phrase used by the Apostle throughout. GALL. — "Befitting Christ." Perhaps read "a Christian"; καθῆκον is the same as προσῆκον [fitting], as in Clement of Alexandria, Paedag. book I, where, from the school of the Stoics, he defines καθῆκον as "what is rightly done in obedience to reason." JUN.

(19) ‹ἀνειληφότας› · printed under col 215

Ἀνειληφότας. Mallet Wott. ἕκαστον — ἀνειληφότα. At nihil mutandum, ista suadent: Matth. XXVI, 22: Ἤρξαντο λέγειν...ἕκαστος. Act. II, 6: Ἤκουον εἷς ἕκαστος. Et com. 8: Καὶ πῶς ἡμεῖς ἀκούομεν ἕκαστος; Sic alibi passim nomen collectivum singulari verbo plurali junctum reperitur. GALL. — Ζῆλον ἄδικον καὶ ἀσεβῆ ἀνειληφότας. Fortasse dicit ἀνειληφότας respectu habito ad seditionem D. Pauli tempore natam; de quo sub epistolae finem, data opera, disserit; ut sensus sit, illos ad iniquam et impiam aemulationem denuo reversos. Vide I Cor. XI. Ratio insuper habenda particulae καί, quae immediate sequitur, δι' οὗ καὶ θάνατος. FELL.

"Having taken up." Wott[on] would prefer "each one … having taken up" [singular]. But nothing should be changed, as these places urge: Matt. 26:22, "They began to say … each one"; Acts 2:6, "Each one heard"; and [v.] 8, "And how do we hear, each one?" So elsewhere throughout a collective singular noun is found joined with a plural verb. GALL. — "Having taken up an unjust and impious jealousy." Perhaps he says "having taken up [again]" with regard to the sedition that arose in the time of the blessed Paul, of which he treats deliberately towards the end of the letter; so that the sense is that they have gone back again to an unjust and impious rivalry. See 1 Cor. 11. Account must also be taken of the particle καί which follows immediately: "through which also death." FELL.

(20) ‹ἔπιδεν› · printed under col 215

Ἔπιδεν. Ms. ita se habet. Editt. ἐπεῖδεν. GALL.

"Looked" [ἔπιδεν]. So the manuscript has it. The editions have ἐπεῖδεν. GALL.

(21) ‹λίαν› · printed under cols 215–216

Λίαν. Sic ex ms. Wott. Sic et apud LXX. Editi vero, ἄγαν. Hinc in errorem lapsus Schotanus in Diatrib. de auctor. vers. LXX Interpr., cap. IV, pag. 108. ID.

"Exceedingly" [λίαν]. So Wott[on] from the manuscript; so too in the Seventy. But the editions have ἄγαν. Hence Schotanus fell into error in his Diatribe on the authority of the version of the Seventy Translators, ch. 4, p. 108. ID[EM].

(22) ‹οὐκ ἐὰν ὀρθῶς› · printed under col 216

Οὐκ ἐὰν ὀρθῶς...εἰς τὸ πεδίον. Hunc locum illustrat Pearson. in Praefat. paraenet. ad vers. LXX. ID.

From "If you offer rightly" to "into the plain." Pearson illustrates this place in his hortatory Preface to the version of the Seventy. ID[EM].

(23) ‹κατειργάσαντο› · printed under col 216

Κατειργάσαντο. Sic ms. Alex. Et mox, φυγεῖν. Codd. impp. κατειργάσατο...φεύγειν. ID.

"Wrought" [plural]. So the Alexandrian manuscript; and shortly after, φυγεῖν. The printed codices have κατειργάσατο [singular] … φεύγειν. ID[EM].

(25) ‹ἀπέδρα› · printed under col 216

Ἀπέδρα. Hesychius exponit ἀπέφυγεν. COLOM.

"Ran away" [ἀπέδρα]. Hesychius explains it as ἀπέφυγεν [fled]. COLOM.

(27) ‹Ἀαρὼν καὶ Μαριὰμ› · printed under col 216, continued at the head of the note band of col 217

Ἀαρὼν καὶ Μαριάμ. De Maria ex textu sacro constat, eam castris exclusam, de Aarone non item; sed sacrae litterae, cum de pluribus loquuntur, ea generatim solent proferre, quae parti tantum revera conveniunt. Sic de latronibus dictum Matth. XXVII, 44, utrumque Domino maledixisse, cum D. Lucas unum solum ea in noxa fuisse distincte pronuntiet. Sic D. Lucas et Joannes milites illudentes acetum Domino obtulisse aiunt, D. Matthaeus unum ex iis id praestitisse narrat. Ita D. Paulus Christum post resurrectionem ejus apparuisse refert τοῖς δώδεκα, cum tamen nec Judas, qui suspendio vitam finierat, imo nec Petrus, nec Thomas, nec Jacobus tunc temporis interfuerint. Simili ritu in Epistola ad Hebraeos de pluribus dicitur, quod clauserunt ora leonum, et serra erant dissecti, quorum tamen unum ad solum Danielem, alterum ad Isaiam pertinet. FELL.

"Aaron and Miriam." About Miriam it is clear from the sacred text that she was shut out of the camp; not so about Aaron. But the sacred writings, when they speak of several persons, are accustomed to state in general terms what in fact applies only to a part. So it is said of the thieves, Matt. 27:44, that both reviled the Lord, whereas the blessed Luke declares distinctly that only one was in that guilt. So the blessed Luke and John say that the mocking soldiers offered the Lord vinegar; the blessed Matthew relates that one of them did it. So the blessed Paul records that Christ after His resurrection appeared "to the twelve," although neither Judas, who had ended his life by hanging, nor indeed Peter, nor Thomas, nor James was present at that time. In a similar fashion it is said of several persons in the Epistle to the Hebrews that they shut the mouths of lions and were sawn asunder, though the one of these belongs to Daniel alone, the other to Isaiah. FELL.

(27) continued from col 216: its end, printed at the head of the note band of this page, is set whole in n216.

(28) ‹Δαβὶδ φθόνον ἔσχεν› · printed under col 217

Δαβὶδ φθόνον ἔσχεν. Forte ὑπέσχεν. JUN. — Nihil mutandum, nam φθόνον ἔχειν est phrasis bene Graeca, significatque invideri, ut docebit H. Stephanus in Thesauro, ex Aristide et Isocrate. CLER.

"David incurred envy." Perhaps ὑπέσχεν. JUN. — Nothing is to be changed, for φθόνον ἔχειν is a thoroughly Greek phrase and means "to be envied", as H. Stephanus will show in the Thesaurus, from Aristides and Isocrates. CLER.

(29) ‹[Ἐκκλησίας πι]στοὶ› · printed under col 217

Ἐκκλησίας πιστοί. Mallet Birr. addito articulo, οἱ πιστοί. Quin et fortasse legendum, ἄριστοι, vel μέγιστοι, aut κράτιστοι ex latiore lacunae spatio conjecit. GALL.

"The faithful of the Church." Birr. would prefer, with the article added, οἱ πιστοί. Indeed he also conjectured, from the rather wide space of the lacuna, that perhaps ἄριστοι, or μέγιστοι, or κράτιστοι should be read. GALL.

(30) ‹στύλ[οι› · printed under cols 217–218 (left note column, running over into the right)

Στύλοι. Christus est Ecclesiae fundamentum, ut Paulus ad Corinth. I, III, 11: Θεμέλιον γὰρ ἄλλον οὐδεὶς δύναται θεῖναι παρὰ τὸν κείμενον, ὅς ἐστιν Ἰησοῦς ὁ Χριστός. Sic Cyrillus Alex. in Michaeam de Ecclesia loquens: Τεθεμελίωται γὰρ ἐπὶ πέτραν, καὶ ἔστιν αὐτῆς ἔρεισμα Χριστὸς ἀκράδαντος, καὶ διηνεκὴς ἀσφάλεια, σωτήρ τε καὶ λυτρωτής. Apostoli vero passim in scriptis Patrum, mundi et Ecclesiae στύλοι vocantur. Ignatius ad Philad.: Στύλοι τοῦ κόσμου οἱ ἀπόστολοι. Sic Basilius ad vers. 4 psal. LXXIII, ut est in Catena nostra: Τὴν συνεκτικὴν τῆς γῆς δύναμιν στύλους εἰρῆσθαι νόησον· εἰσὶ καὶ στύλοι τῆς Ἱερουσαλὴμ οἱ ἀπόστολοι, κατὰ τὸ εἰρημένον, «Στύλος καὶ ἑδραίωμα τῆς ἀληθείας.» Sic Chrysostomus in Ethico, hom. 10 ad Ephes.: Πολλοὺς ἔστιν ἰδεῖν ὡς στύλους ἑστῶτας. Οἶδε γὰρ καὶ ἀνθρώπους στύλους καλεῖν, οὐ τῇ δυνάμει μόνον, ἀλλὰ καὶ τῷ κάλλει πολὺν παρέχοντας κόσμον, κεφαλὰς ἔχοντας κεχρυσωμένας. Sic homil. 32 ad Rom. ubi urbis Romae, in qua Petrus et Paulus passi et sepulti sunt, encomium elegantissimum habetur: Διὰ τοῦτο θαυμάζω τὴν πόλιν, οὐ διὰ τὸν χρυσὸν τὸν πολὺν, οὐ διὰ τοὺς κίονας, οὐ διὰ τὴν ἄλλην φαντασίαν, ἀλλὰ διὰ τοὺς στύλους τῆς Ἐκκλησίας τούτους. Sic Caesarius de Paulo resp. ad quaestionem 20: Ἀπειθῶν γὰρ, παίων καὶ σπαράττων λύκος Χριστιανοὺς Παῦλος, ὁ νῦν τῆς Ἐκκλησίας στύλος, ἡ ὑψηλόφωνος τῆς πίστεως σάλπιγξ. Sic Theodoretus de Petro, orat. Περὶ ἀγάπης· Οὕτω τὴν οἰκουμένην σαλευομένην ὁ μέγας οὗτος στύλος ὑπήρεισε, καὶ καταπεσεῖν οὐκ εἴασε παντελῶς, ἀλλ᾽ ἀνώρθωσε καὶ ἑδραίαν ἀπέφηνε. Nec tantum στύλοι, sed βάρεις etiam et πύργοι τῆς Ἐκκλησίας vocantur; unde Cyrillus Alex. ut est in Catena nostra ad vers. 4 psal. XLVII: Βάρεις ὠνομάσθαι φαμὲν τοὺς ἐπισήμους μάλιστα τῶν πύργων, οἵπερ ἂν εἶεν ἐν τειχῶν περιβολαῖς· οὐδὲν οὖν ἄρα τὸ ἀπεικὸς, ἅτε δὴ πόλεως ἅπαξ τῆς Ἐκκλησίας ὠνομασμένης, βάρεις αὐτῆς εἶναι λέγειν τοὺς ἁγίους ἀποστόλους, ἤγουν τοὺς καθάπαξ τῶν ἁγίων ἐκκλησιῶν διδασκάλους καὶ μυσταγωγοὺς, εἶεν γὰρ ἂν βάρεις, οἱ μεγάλοι καὶ ἐξαίρετοι τῆς τοῦ Θεοῦ πόλεως, οἱ ἐν αὐτῇ ὑπερέχοντες, et Chrysostomus ad vers. 13 ejusdem psalmi ex eadem Catena: Ἢ βάρεις, ἤτοι πύργους τῆς Ἐκκλησίας, τοὺς ἁγίους εἶναί φαμεν ἀποστόλους τε καὶ εὐαγγελιστάς. Non ignoro tamen, interdum etiam titulum θεμελίου et κρηπῖδος, apostolis communicari, quia scilicet Ecclesiam supra fundamentum, quod est Christus, fundarunt et condiderunt, vel ut Ignatius ad Philad. loquitur, ἐν τῷ αἵματι τοῦ Χριστοῦ οἰκείοις ἱδρῶσι καὶ πόνοις ἱδρύσαντο. Unde Chrys. hom. 2 in psal. L: Ἄκουε τί φησι Πέτρῳ τῷ στύλῳ, τῇ κρηπῖδι, τῷ διὰ τοῦτο κληθέντι Πέτρῳ, ἐπειδὰν τῇ πίστει πεπετρωμένος ἦν, et paulo infra ibidem: Στύλος τῆς Ἐκκλησίας, ἡ κρηπὶς τῆς πίστεως, ἡ κεφαλὴ τοῦ χοροῦ τῶν ἀποστόλων, ὁ Πέτρος. Sic Hesychius presbyter, in encomio divi Andreae apud Photium, in Μυριοβίβλῳ· Σάλπιγξ ἡμᾶς ἱερατικὴ πρὸς πανήγυριν ἤθροισεν Ἀνδρέας, ὁ τοῦ χοροῦ τῶν ἀποστόλων πρωτότοκος, ὁ πρωτοπαγὴς τῆς Ἐκκλησίας στύλος, ὁ πρὸ Πέτρου Πέτρος, ὁ τοῦ θεμελίου θεμέλιος, ὁ τῆς ἀρχῆς ἀπαρχή. JUN.

"Pillars." Christ is the foundation of the Church, as Paul says, 1 Cor. 3:11: "For no one can lay another foundation than the one that is laid, which is Jesus Christ." So Cyril of Alexandria on Micah, speaking of the Church: "For it has been founded upon the rock, and its support is Christ unshaken, and its lasting security, both saviour and redeemer." The apostles, moreover, are everywhere in the writings of the Fathers called pillars of the world and of the Church. Ignatius to the Philadelphians: "The apostles are the pillars of the world." So Basil on verse 4 of Psalm 73, as it stands in our Catena: "Understand that the power that holds the earth together is called pillars; the apostles too are pillars of Jerusalem, according to the saying, 'The pillar and bulwark of the truth.'" So Chrysostom in the moral part of Homily 10 on Ephesians: "One may see many standing like pillars. For it is accustomed to call men pillars too, not for their strength alone, but also as supplying much ornament by their beauty, having gilded capitals." So in Homily 32 on Romans, where there is a most elegant encomium of the city of Rome, in which Peter and Paul suffered and were buried: "For this reason I admire the city, not for its abundant gold, not for its columns, not for its other display, but for these pillars of the Church." So Caesarius on Paul, in the reply to question 20: "For Paul, who disobeyed, a wolf striking and tearing Christians, is now the pillar of the Church, the loud-voiced trumpet of the faith." So Theodoret on Peter, in the oration On Charity: "Thus this great pillar propped up the shaken world, and did not let it fall utterly, but set it upright and made it firm." And they are called not only pillars, but also towers (βάρεις) and turrets of the Church; whence Cyril of Alexandria, as it stands in our Catena on verse 4 of Psalm 47: "We say that the most notable of the towers are called βάρεις, those which would stand in the circuits of the walls; there is therefore nothing unfitting, since the Church has once been named a city, in saying that its βάρεις are the holy apostles, that is, those who once for all were the teachers and mystagogues of the holy churches; for the βάρεις would be the great and pre-eminent men of the city of God, those who stand above others in it"; and Chrysostom on verse 13 of the same psalm, from the same Catena: "Or the βάρεις, that is, the towers of the Church, we say are the holy apostles and evangelists." I am not unaware, however, that sometimes the title of foundation and of base is also shared with the apostles, because, that is, they founded and built the Church upon the foundation, which is Christ, or, as Ignatius to the Philadelphians says, "they established it in the blood of Christ with their own sweat and toils." Hence Chrysostom, Homily 2 on Psalm 50: "Hear what he says to Peter the pillar, the base, called Peter for this reason, since he had been made rock by faith"; and a little below in the same place: "The pillar of the Church, the base of the faith, the head of the choir of the apostles, Peter." So Hesychius the presbyter, in the encomium of the blessed Andrew in Photius, in the Myriobiblon: "A priestly trumpet has gathered us to a festival, Andrew, the first-born of the choir of the apostles, the first-built pillar of the Church, the Peter before Peter, the foundation of the foundation, the first-fruits of the beginning." JUN.

(31) ‹θανάτο[υ δεινοῦ]› · printed under col 218

Καὶ ἕως θανάτο[υ δεινοῦ]. Ms. hiatum ita supplet Jun. Mallet tamen Wott. καὶ ἕως θανάτο[υ ἦλθον]: et venerunt usque ad mortem. Fortasse, melius. Sic sup. cap. 4: Ἰωσὴφ μέχρι θανάτου διωχθῆναι, καὶ μέχρι δουλείας εἰσελθεῖν. GALL.

"And even to [cruel] death." Jun. fills the gap of the manuscript thus. Wott., however, would prefer καὶ ἕως θανάτο[υ ἦλθον]: "and they came even to death". Perhaps better. So above, ch. 4: "that Joseph was persecuted to the point of death, and came into slavery." GALL.

(32) ‹ἀποστόλου[ς› · printed under col 218

Τοὺς ἀγαθοὺς ἀποστόλους. Forte ἁγίους scribendum, vel potius πρώτους seu κορυφαίους cum primitus per contractionem scriberetur αους, quod est πρώτους. JUN.

"The good apostles." Perhaps ἁγίους should be written, or rather πρώτους or κορυφαίους, since originally it would have been written by contraction αους, which is πρώτους. JUN.

(33) ‹ὑπή[νεγκεν]› · printed under col 218

Ὑπήνεγκεν. Editi ad unum omnes, ὑπ[έμεινεν] contra fidem cod. ms. qui teste Wott. sic se habet: Ὑπη... cum spatio sex circiter litterarum. Hinc ipse legit ὑπή[νεγκεν.] GALL.

"Endured." The editions to a man have ὑπ[έμεινεν], against the witness of the manuscript codex, which, on Wott.'s testimony, stands thus: Ὑπη… with a space of about six letters. Hence he himself reads ὑπή[νεγκεν.] GALL.

(34) ‹μαρτυ[ρήσας]› · printed under col 218, continued under cols 219–220

Μαρτυρήσας. De Petri et Pauli passionis tempore non liquet. Synodus Romana sub Gelasio P. haereticos garrire ait, Petrum et Paulum diverso tempore martyrio fuisse coronatos. Et tamen sic sentiebant Justinus M. et Irenaeus, qui anonymo Graeco ms. teste, in libello de certaminibus Petri et Pauli, Paulum quinque annis post Petrum martyrio sublatum esse tradiderunt. Sic Philastrius inter haereticos reponit, qui hebdomadis dies septem a planetis nominabant, cum tamen B. Ignatium et Justinum M. ita loqui solitos constet. COLOM.

"Having borne witness." About the time of the passion of Peter and Paul nothing is clear. The Roman synod under Pope Gelasius says that heretics prattle that Peter and Paul were crowned with martyrdom at different times. And yet so thought Justin Martyr and Irenaeus, who, on the testimony of an anonymous Greek manuscript, in the little book on the contests of Peter and Paul, related that Paul was taken off by martyrdom five years after Peter. So Philastrius places among the heretics those who named the seven days of the week after the planets, although it is agreed that the blessed Ignatius and Justin Martyr were accustomed to speak so. COLOM.

(59) ‹vexatus› (superior figure: text reference, called in Migne's Latin) · printed under col 217 (line under the columns)

I Reg. XVIII, 8.

1 Sam. 18:8.

(39) ‹Occidentis terminos venisset› · printed under col 220

Seu coram principibus testimonium dixisset, sanguinem pro confessione veritatis fundere non dubitans. Etiamsi autem ἡγουμένων vox imperatores plures sonet, hic tamen unum Neronem non inusitato loquendi modo designat. COUST.

Or "had borne witness before the rulers", not hesitating to shed his blood for the confession of the truth. And although the word ἡγουμένων suggests several emperors, here it nevertheless designates Nero alone, by a not unusual manner of speaking. COUST.

(34) continued from col 217: its end, printed at the head of the note band of this page (cols 219–220), is set whole in n217.

(35) ‹βραβεῖον ὑ[πέσχ]εν› · printed under col 219

Ὑπέσχεν. Editi, ἀπέσχεν. At ex Wott. ms. exhibet υ...εν. Legit igitur ὑ[πέσχ]εν, vertitque: Patientiae praemium sustinuit. Sic quoque legerat Mill. in sua Novi Testam. Graeci editione, pag. 327. Insolens tamen Wottoniana versio mihi videtur, atque a contextu aliena; adeoque ita potius reformanda: patientiae certamen sustinuit. Hesychio enim teste, idem est interdum βραβεῖον ac στάδιον: quod proprie quidem locum notat, in quo cursu et lucta certabant athletae; verum a SS. Patribus pro vitae praesentis curriculo et certamine eleganter quandoque usurpatur: ut videre est apud Svicerum in Thes. Eccl. v. Βραβεῖον et Στάδιον. GALL.

"Underwent." The editions have ἀπέσχεν. But according to Wott. the manuscript shows υ…εν. He therefore reads ὑ[πέσχ]εν, and translates: "he underwent the prize of patience". So too Mill had read in his edition of the Greek New Testament, p. 327. Wotton's version, however, seems to me unusual and foreign to the context, and so rather to be amended thus: "he underwent the contest of patience". For on the testimony of Hesychius βραβεῖον is sometimes the same as στάδιον, which properly denotes the place in which athletes contended in running and wrestling; but by the holy Fathers it is sometimes elegantly used for the course and contest of the present life, as may be seen in Suicer, Thesaurus Ecclesiasticus, under Βραβεῖον and Στάδιον. GALL.

(36) ‹[φυγα]δευθεὶς, λιθασθεὶς› · printed under col 219

Ἑπτάκις δεσμὰ φορέσας, [ῥαβ]δευθεὶς, λιθασθείς. Expuncto [παι]δευθεὶς editionis Anglicanae, posui [ῥαβ]δευθεὶς, propter istud II Corinth. XI, 25: Τρὶς ἐρραβδίσθην, ἅπαξ ἐλιθάσθην. Discimus autem ex hoc loco, Paulum septies in vincula fuisse conjectum: quod apud alium auctorem non memini me legere. COT.

"Having worn chains seven times, [beat]en with rods, stoned." Striking out the [παι]δευθεὶς of the English edition, I have put [ῥαβ]δευθεὶς, on account of the passage 2 Cor. 11:25: "Three times I was beaten with rods, once I was stoned." We learn, moreover, from this place that Paul was thrown into chains seven times, which I do not remember reading in any other author. COT.

(37) ‹τὸ γενναῖον› · printed under col 219

Τὸ γενναῖον ad ὑπογραμμός. Ex glossa haec esse suspicabatur vir doctus. ED. BERNARDUS.

From τὸ γενναῖον to ὑπογραμμός. A learned man suspected that these words come from a gloss. ED. BERNARDUS.

(38) ‹τέρμα τῆς δύσεως› · printed under cols 219–220 (left note column, running over into the right)

Ἐπ⟨ὶ⟩ τὸ τέρμα τῆς δύσεως. Petrum et Paulum Romae sub Nerone martyrio vitam finiisse, notius est quam ut in dubium vocetur. De tempore autem, opinio duplex est, quidam volunt eodem die et anno passum esse utrumque, ut Eusebius ex Dionysio, Corinthiorum episcopo, et Caio scriptore ecclesiastico; alii eodem die, sed anno uno interjecto. Vide magni Scaligeri notas in Eusebium. Anonymus [anonymus iste est Simeon Metaphrastes. Liber exstat, sed Latine tantum, apud Lippomanum et Surium ad 29 Junii] autem scriptor de certaminibus, peregrinationibus, vita et morte Petri et Pauli, quem dominus Petraeus, illustrissimi Arundellae comitis sacellanus, e Graecia secum advexit, Paulum quinque annis post Petrum martyrio sublatum, auctor est, et Justinum et Irenaeum hujus sententiae ἀρχηγοὺς laudat, ejus verba ita se habent: Λέγουσι δέ τινες προλαβεῖν τὸν Πέτρον ἐνιαυτὸν ἕνα, καὶ τὸ μακάριον ἐκεῖνο δέξασθαι καὶ δεσποτικὸν πάθος, τὴν ψυχὴν ὑπὲρ τῶν προβάτων προθέμενον· ἀκολουθῆσαι δὲ τούτῳ τὸν μέγαν ἀπόστολον Παῦλον, ὡς Ἰουστῖνος καὶ Εἰρηναῖός φασιν, ἐφ᾽ ὅλοις ἔτεσι πέντε· καί γε τούτοις ἐγὼ πείθομαι μᾶλλον. Ex hoc tractatu, siquidem occasio non incommoda hoc loco se offert, placet nonnulla ἐν τάξει προσθήκης καὶ περιουσίας de Petro et Clemente nostro, ejus successore, subjungere, quae non ingrata fore legentibus arbitror: Ἐπιμείνας τε (scilicet Petrus) ἐν Βρετανίᾳ ἡμέρας τινὰς, καὶ πολλοὺς τῷ λόγῳ φωτίσας τῆς χάριτος, ἐκκλησίας τε συστησάμενος, ἐπισκόπους τε, καὶ πρεσβυτέρους, καὶ διακόνους χειροτονήσας, δωδεκάτῳ ἔτει τοῦ Καίσαρος Νέρωνος αὖθις εἰς Ῥώμην παραγίνεται· ἔνθα καὶ τὸν Λῖνον τελειωθέντα εὑρηκὼς, τὸν Κλήμεντα ἀντ᾽ αὐτοῦ κεχειροτόνηκεν, ἀπαναινόμενον καὶ τὴν προστασίαν παραιτούμενον· ὃν καὶ λόγοις ἱκανοῖς πείσας, καὶ θαῤῥεῖν προτρεψάμενος, ἐπὶ τὴν αὐτοῦ τῶν λόγων ἀναβιβάζει καθέδραν; et paulo infra: Οἱ οὖν στρατιῶται παραχρῆμα πάντας συλλαβόμενοι (scil. qui Christo nomen dederant) ἐπὶ τὸν τῶν καταδίκων ἄγουσι τόπον· καὶ τοῦ μὲν Κλήμεντος ὡς [vide Eucherium in testimoniis de Clemente] συγγενοῦς τοῦ Καίσαρος φείδονται· Ἡροδίωνα δὲ καὶ Ὀλυμπᾶν [de iis D. Paulus Rom. XVI 11, 15], σὺν ἅμα πλήθει, τῇ τοῦ ξίφους ὑπάγουσι τομῇ· Πέτρον δὲ τὸν μέγαν τοῦ Κυρίου ἀπόστολον [vide Theodoret. Περὶ ἀγάπης] ἀντιστρόφως τῷ σταυρῷ προσπηγνύουσιν, ἐφ᾽ ᾧ τὰς ἐκ τῶν ἥλων ὀδύνας παραπλησίως τῷ Χριστῷ καὶ Θεῷ ἡμῶν καὶ αὐτὸς ὑπομείνας, τὴν καθαρὰν αὐτοῦ ψυχὴν καὶ ἀμόλυντον εἰς χεῖρας Θεοῦ παρατίθεται. Κλήμης δὲ, μαθητὴς αὐτοῦ καὶ ἐπίσκοπος, τὸ πολύτιμον αὐτοῦ σῶμα μεγαλοπρεπῶς ἐνταφιάσας, ἐν τόπῳ ἐπισήμῳ κατέθετο. JUN. — Τέρμα τῆς δύσεως. Romae, hoc est in Hesperia, sive Italia. FELL. At Fello amicissimus Joan. Pearsonus, Cestriensis episcopus, in diss. 1 de success. primorum Romae episc., cap. 8, § 9: Quis unquam dixit, inquit, Romam fuisse terminos aut fines Occidentis? Tum ostendit Hispaniam posse intelligi. Ecce tibi iterum alium eruditissimum episcopum Anglum Ed. Stillingfleetum, in Originibus Britannicis, cap. 1 Britanniam interpretantem, non sine verisimilitudine. Utrumque adi, nam haec, urgente prelo, propere scribenti eos exscribere non vacat. CLER.

"To the limit of the west." That Peter and Paul ended their lives by martyrdom at Rome under Nero is too well known to be called in doubt. About the time, however, there is a double opinion: some hold that both suffered on the same day and year, as Eusebius does from Dionysius, bishop of the Corinthians, and from Caius, the ecclesiastical writer; others on the same day, but with one year between. See the great Scaliger's notes on Eusebius. The anonymous writer [this anonymous is Simeon Metaphrastes; the book survives, but only in Latin, in Lippomanus and Surius at 29 June], however, on the contests, journeys, life and death of Peter and Paul, whom Master Petraeus, chaplain of the most illustrious Earl of Arundel, brought back with him from Greece, states that Paul was taken off by martyrdom five years after Peter, and cites Justin and Irenaeus as the originators of this opinion; his words run thus: "Some say that Peter went before by one year, and received that blessed passion like his Master's, laying down his life for the sheep; and that the great apostle Paul followed him after five whole years, as Justin and Irenaeus say; and I for my part am more persuaded by them." From this treatise, since a not unsuitable occasion offers itself at this place, I am pleased to add, by way of supplement and surplus, some things about Peter and our Clement, his successor, which I think will not be unwelcome to readers: "And having stayed (that is, Peter) in Britain some days, and having enlightened many by the word of grace, and established churches, and ordained bishops and presbyters and deacons, in the twelfth year of Nero Caesar he comes again to Rome; where, finding that Linus too had been perfected, he ordained Clement in his place, though he refused and declined the presidency; and having persuaded him with sufficient words, and urged him to take courage, he raises him to his own chair of the word"; and a little below: "The soldiers, then, seizing at once all (namely, those who had given their names to Christ), lead them to the place of the condemned; and Clement they spare as [see Eucherius in the testimonies on Clement] a kinsman of Caesar; but Herodion and Olympas [of these the blessed Paul, Rom. 16:11, 15], together with a multitude, they subject to the stroke of the sword; and Peter, the great apostle of the Lord [see Theodoret, On Charity], they fix to the cross upside down, upon which he too, having endured the pains of the nails like Christ our God, commits his pure and undefiled soul into the hands of God. And Clement, his disciple and bishop, having buried his most precious body magnificently, laid it in a notable place." JUN. — "Limit of the west": of Rome, that is, in Hesperia, or Italy. FELL. But John Pearson, bishop of Chester, a close friend of Fell, in dissertation 1 on the succession of the first bishops of Rome, ch. 8, § 9, says: "Who ever said that Rome was the bounds or limits of the West?" Then he shows that Spain can be understood. Here again you have another most learned English bishop, Ed. Stillingfleet, in the Origines Britannicae, ch. 1, interpreting it as Britain, not without likelihood. Consult both, for with the press urging, I who write in haste have no time to copy them out. CLER.

(40) ‹ἐπὶ τῶν ἡγουμένων› · printed under col 220

Ἡγουμένων. Joan. Pearsonus, loco laudato, intelligit praefectos, quales erant ultimo Neronis anno duo praefecti praetorio Tigellinus et Sabinus, et cum summa potestate Helius. Eum consule. CLER.

"Of the rulers." John Pearson, in the place cited, understands the prefects, such as were in the last year of Nero the two praetorian prefects Tigellinus and Sabinus, and Helius with supreme power. Consult him. CLER.

(41) ‹ὁσίως› · printed under col 220

Ὁσίως. Ita se habet ms. heic et in alterius epist. cap. 5. Editi utrobique, θείως. Hanc lectionem pluribus confirmat Wott. GALL.

"Holily." So the manuscript has it here and in chapter 5 of the other letter. The editions in both places have θείως. Wott. confirms this reading at length. GALL.

(42) ‹αἰκίαις καὶ βασάνοις› · printed under col 220

Πολλαῖς αἰκίαις καὶ βασάνοις. Al. leg. πολλὰς αἰκίας καὶ βασάνους. ID.

"Many outrages and tortures." Others read πολλὰς αἰκίας καὶ βασάνους. THE SAME.

(43) ‹Δαναΐδες καὶ Δίρκαι› · printed under col 220, continued under cols 221–222

Δαναΐδες καὶ Δίρκαι. Sic ex ms. Wott. Editi ...Δίρκη. Viris criticis crucem fixit hic locus. Alii ex Clem. Alex. Στρωμ., lib. IV cap. 19 interpolatum censent. Al. prorsus expungunt. Al. aliter legunt. Birr. autem evincit eos decipi, qui putant ista ex Alexandrino huc esse translata: cum illic Dirce quidem nulla; Danaides vero, non in patientiae, sed in audaciae muliebris in armis tractandis exemplum proponantur. GALL. — Δαναΐδες καὶ Δίρκη. Legendum forte, Δανάη τε καὶ Δίρκη. COT. Vide quae hac de re scripsimus Artis criticae, p. 3, sect. 11, c. 5, 14. CLERICUS. — Δαναΐδες καὶ Δίρκη. Nemo est qui primo intuitu non videat, haec aliena esse ab hoc loco, et plane contra auctoris mentem, qui verba ejus quae paulo supra habentur, vel leviter perpenderit; ubi relictis antiquis exemplis, sui saeculi et ὑπογυιότερα (ut verbo Demosthenis utar) in medium proferre pollicetur. Errori autem huic, si conjecturae locus, ansam praebuisse Clementis Alexandrini lectionem verisimile est, qui libro IV Strom., dum repetit quae infra sub finem hujus epistolae habentur, et hujus loci ἐξηγητικὰ sunt, post exempla Judith et Esther, addit ex profana historia, et poetarum fabulis, fortium mulierum facta nonnulla, quae gladios, ignes et tormentorum cruciatus, constanti animo et masculo contempserunt (quod etiam in Libro ad Martyras a Tertulliano factum esse, deprehenditur), inter quas, Danai filias, et Danaidum auctorem memorat, qui illarum historiam carmine heroico conscripsit. Unde factum est, ut cum in margine vetusti alicujus exemplaris, hae voces primum scriberentur, ab imperito librario postea in textum irrepserint; quas nos idcirco uncis inclusas a reliquis discrevimus, non inepte tamen retineri possunt, si ὡς particula praemittatur, sed prior sententia magis arridet. JUN. — Variae in hunc locum diversorum sunt conjecturae. Graece Δανάη τε καὶ Δίρκη legendum esse Cotelerius suspicatur. At Joann. Clericus Artis crit., p. 3, sect. 2, c. 6, n. 15, pro verbis Δαναΐδες καὶ Δίρκη, restituendum esse conjectat ἄνευ αἰδοῦς καὶ δίκης, sine reverentia et jure, hoc est irreverenter habito sexu infirmiore, et contra jus et fas. Sed conjecturae ejus neminem facile subscripturum puto, cum orationis series postulet, ut quemadmodum proxime exposuit virorum, ita nunc mulierum proponat specialia atque singularia exempla. Longe minus cuiquam placebit, quod vocem Graecam ζῆλον, Latine zelotypiam interpretatur. Non enim aliud hic sonat, quam superius, ubi Paulus, Petrus, David, etc., διὰ ζῆλον vexati memorantur. Neque magis audiendus videtur, cum id de hoc loco statuit, ut nisi mendum in eum irrepserit, dubium esse nequeat, quin semipagano librario debeatur, qui fabulam filiarum Danai cum veris historiis conjunxerit. Quasi vero fieri non potuerit, ut circa illud tempus, quo Petrus et Paulus propter aemulationem gentilium passi sunt, eamdem ob causam vexatae fuerint duae mulieres Danaides et Dirce appellatae, quae aliunde nobis ignotae sint. Certe orationis series, uti mox dicebamus, postulat, ut insignium mulierum singularia exempla subjiciantur: nec quidquam magis in errorem inducit, quam ex cognatione nominum id uni tribuere, quod de altero novimus. Quapropter nec probanda videtur opinio eorum, qui eo quod Clemens Alex. lib. IV Strom. inter feminas ethnicas quae sibi laudem virtutibus suis pepererunt, praedictas Danai filias recenset, easque encomio, cui titulus Danaides, a quodam poeta celebratas commemorat, ex hoc Alexandrini loco istum a librario quodam temere consarcinatum fuisse arguunt. COUST.

"Danaids and Dircae." So from the manuscript, Wott. The editions have …Δίρκη. This place has been a cross for the critics. Some judge it interpolated from Clement of Alexandria, Stromata, book 4, ch. 19. Others strike it out altogether. Others read it otherwise. Birr., however, proves that those are deceived who think that these things were carried over here from the Alexandrian, since there no Dirce appears at all, while the Danaids are put forward as an example not of patience but of womanly daring in handling arms. GALL. — "Danaids and Dirce." Perhaps read Δανάη τε καὶ Δίρκη. COT. See what I have written on this matter in the Ars critica, part 3, sect. 11, ch. 5, 14. CLERICUS. — "Danaids and Dirce." There is no one who does not see at first sight that these words are foreign to this place and plainly against the author's intention, if he has weighed even lightly his words found a little above, where, leaving the ancient examples aside, he promises to bring forward those of his own age and more recent (to use a word of Demosthenes). It is likely, if there is room for conjecture, that a reading of Clement of Alexandria gave the handle to this error: in book 4 of the Stromata, while he repeats what is found below towards the end of this letter, and is explanatory of this place, after the examples of Judith and Esther he adds from profane history and the fables of the poets some deeds of brave women who with steadfast and manly spirit despised swords, fires and the pangs of torments (which Tertullian too is found to have done in the Book to the Martyrs), among whom he mentions the daughters of Danaus, and the author of the Danaides, who wrote their story in heroic verse. Whence it came about that, when these words were first written in the margin of some old copy, they later crept into the text through an unskilled copyist; for that reason we have separated them from the rest by enclosing them in brackets; they can, however, be kept not unfittingly if the particle ὡς is put before them; but the former opinion pleases more. JUN. — There are various conjectures of different men on this place. Cotelier suspects that in Greek Δανάη τε καὶ Δίρκη should be read. But John Le Clerc, Ars critica, part 3, sect. 2, ch. 6, n. 15, conjectures that for the words Δαναΐδες καὶ Δίρκη should be restored ἄνευ αἰδοῦς καὶ δίκης, "without reverence and right", that is, with the weaker sex treated irreverently, and against right and law. But I think no one will readily subscribe to his conjecture, since the train of the discourse requires that, as he has just set out particular and individual examples of men, so now he should put forward those of women. Far less will anyone be pleased that he renders the Greek word ζῆλον in Latin as zelotypia (jealousy). For here it means nothing other than above, where Paul, Peter, David, etc., are recorded as harassed διὰ ζῆλον. Nor does he seem more worth hearing when he lays down about this place that, unless a fault has crept into it, it cannot be doubted that it is owed to a half-pagan copyist who joined the fable of the daughters of Danaus with true histories. As if it could not have happened that about the time when Peter and Paul suffered because of the jealousy of the gentiles, two women called Danaides and Dirce, otherwise unknown to us, were harassed for the same cause. Certainly the train of the discourse, as we were just saying, requires that individual examples of notable women be added; and nothing leads more into error than to attribute to one, from the likeness of names, what we know of another. Wherefore neither does the opinion of those seem to be approved who, because Clement of Alexandria in book 4 of the Stromata reckons the aforesaid daughters of Danaus among the heathen women who won praise for themselves by their virtues, and records that they were celebrated by a certain poet in an encomium entitled Danaides, argue from this place of the Alexandrian that this passage was rashly patched together by some copyist. COUST.

(44) ‹κατήντησ[αν]› · printed under col 222

Ἐπὶ τὸν πίστεως. Ex Wott. ita ms. absque articulo τῆς, quem addunt editi. GALL. — Ἐπὶ τὸν δρόμον κατήντησαν. Forte εἰς, ut infra εἰς πέπειρον καταντᾷ. Sic Paulus ad Ephes. IV, 13: Μέχρι καταντήσωμεν οἱ πάντες εἰς τὴν ἑνότητα τῆς πίστεως; et ad Philip. III, 11: Εἴπως καταντήσω εἰς ἐξανάστασιν τῶν νεκρῶν. Malim tamen, deleta praepositione, κατήνυσαν legere, alludendo ad illud Pauli II Timoth. IV, 7: Τὸν ἀγῶνα τὸν καλὸν ἠγώνισμαι, τὸν δρόμον τετέληκα, τὴν πίστιν τετήρηκα. JUN.

"To the [course] of faith." So the manuscript according to Wott., without the article τῆς, which the editions add. GALL. — "Reached the course." Perhaps εἰς, as below εἰς πέπειρον καταντᾷ. So Paul, Eph. 4:13: "Until we all attain to the unity of the faith"; and Phil. 3:11: "If somehow I may attain to the resurrection of the dead." I would rather, however, delete the preposition and read κατήνυσαν, alluding to that saying of Paul, 2 Tim. 4:7: "I have fought the good fight, I have finished the course, I have kept the faith." JUN.

(45) ‹Ταῦτα, ἀγαπητοὶ› · printed under col 222

Ταῦτα, ἀγαπητοί. Hic mutato stylo, superioris objurgationis asperitatem, blandiore alloquio lenit et emollit, καὶ κουφότερα παρεμβάλλων, ut alicubi loquitur Os aureum, καὶ τιθεὶς ἑαυτὸν μέσον, τὸ σφοδρὸν τῆς ἐπιτιμήσεως λεαίνει. Atque in hoc veri, fidelis, et solliciti pastoris partes exsequitur, cui ab Apostolo utrumque munus, hortandi, scilicet, et objurgandi, pariter injungitur: quorum alterum, metu vel adulatione negligere, οὐ διδασκάλου, ut Chrysost. in Epist. ad Galatas, ἀλλὰ λυμεῶνος ἂν εἴη, καὶ πολεμίου. Sic Christus exemplo suo apostolos instituit, quos interdum laudat et beatos praedicat, interdum vero acriter increpat et objurgat. Sic Apostolus Clementem docuit, qui saepenumero in epistolis suis (ut Chrysost. ibidem) κατ᾽ ἴχνος τοῦ διδασκάλου βαίνων ποικίλλει τὸν λόγον πρὸς τὴν τῶν μαθητευομένων χρείαν, νῦν μὲν καίων καὶ τέμνων, νῦν δὲ προσηνῆ φάρμακα ἐπιτιθεὶς, νῦν μὲν ἐν ῥάβδῳ νῦν δὲ ἐν ἀγάπῃ καὶ πνεύματι πραότητος ἐρχόμενος, ut de seipso ad Corinthios loquitur. ID.

"These things, beloved." Here, with a change of style, he softens and mollifies the harshness of the foregoing rebuke with a gentler address, "and, inserting lighter things", as the Golden Mouth says somewhere, "and placing himself in the middle, he smooths the vehemence of the reproof". And in this he performs the part of a true, faithful and careful shepherd, on whom both offices, that is, of exhorting and of rebuking, are equally enjoined by the Apostle; to neglect either of these from fear or flattery "would be the part not of a teacher", as Chrysostom says on the Epistle to the Galatians, "but of a corrupter and an enemy". So Christ by His own example trained the apostles, whom He sometimes praises and calls blessed, and sometimes sharply chides and rebukes. So the Apostle taught Clement, who often in his letters (as Chrysostom says in the same place), "walking in the track of his teacher, varies his discourse according to the need of those being taught, now burning and cutting, now applying soothing remedies, now coming with a rod, now in love and in a spirit of gentleness", as he says of himself to the Corinthians. THE SAME.

(46) ‹ὑπομνήσκον[τες]› · printed under col 222

Ὑπομνήσκοντες. Ms. mendum ex errore librarii sic corrigunt Wott. et Dav. ὑπομιμνήσκοντες. Rectius quam Clericus, cujus emendatio ὑπομνήσοντες in fut. minus apte cohaeret cum praecedente νουθετοῦντες. GALL.

"Reminding." Wott. and Dav. correct the fault of the manuscript, arising from a copyist's error, thus: ὑπομιμνήσκοντες. More rightly than Le Clerc, whose emendation ὑπομνήσοντες, in the future, fits less aptly with the preceding νουθετοῦντες. GALL.

(47) ‹σκάμμα[τι]› · printed under col 222, continued under cols 223–224

Ἐν τῷ αὐτῷ ἐσμὲν σκάμματι. Σκάμμα non tantum locum certaminis et agonis, sed certamen ipsum significat, atque hoc sensu intelligendus est Balsamon ad canonem 63 synodi sextae in Trullo, ubi de Simeone Metaphraste sic loquitur: Χάρις τοίνυν τῷ μακαρίτῃ, τῷ τὰ μαρτυρικὰ ὑπὲρ τῆς ἀληθείας σκάμματα, πολλοῖς πόνοις καὶ ἱδρῶσι κατακαλλύναντι, εἰς ὕμνον Θεοῦ, καὶ δόξαν αἰωνίζουσαν τῶν ἁγίων μαρτύρων. Interpres vertit fossas, sed non adeo recte. Sic passim apud Chrysostomum: Πρὸς μείζονα ἐκλήθημεν σκάμματα, et πρὸς μακρότερα ἀπεδυσάμεθα σκάμματα. Interdum etiam vita nostra in terris, misera, laboriosa, molestiis ac difficultatibus plena, et variis τοῦ ἀντιπάλου tentationibus obnoxia, metaphorice non ineleganter hac voce adumbratur. Sic Ephraemi Syri metaphrastes Graecus, qui exstat in Bibliotheca nobilissimi et illustrissimi viri, Arundellae comitis, et Angliae marescalli, orat. περὶ Παρθενίας· Σκάμματι γὰρ ἔοικεν ὁ βίος οὗτος· ἀγωνισταὶ τέλειοι τῇ αὐτῶν προθυμίᾳ ἀφόβως δεικνύουσιν ἑαυτοὺς ἐν τῷ σκάμματι, οἱ δὲ δειλοὶ καὶ χαῦνοι τῇ αὐτῶν χαυνότητι ἔξω τοῦ σκάμματος φεύγουσιν. Et ibidem: Χωρὶς ἀγῶνος οὐδεὶς στεφανοῦται ἐν βίῳ, καὶ ἐν τῇ πολιτείᾳ τῆς ἀσκήσεως ἄνευ ἀγῶνος οὐδεὶς δύναται ἐπιτυχεῖν ἀμαράντου στεφάνου καὶ ζωῆς αἰωνίου. Sic Chrysost. hom. 23 in priorem ad Cor.: Καὶ γὰρ ἔδει τῶν σκαμμάτων εἴσω μένοντα, ἀγωνίσασθαι, καὶ οὐ μετὰ τὸ λυθῆναι τὸ θέατρον δακρύειν ἀνόνητα, ubi de poenitentia post mortem inutili locus est insignis. Cujus sententiae Ephr. Syrus Περὶ μετανοίας, suffragatur: Δεῦτε οὖν, δεηθῶμεν ἕως ἐστὶ καιρὸς, ὧδε ἐν τῷ βίῳ τούτῳ ἐφ᾽ ὅσον ἐσμὲν, ἡμεῖς δυνάμεθα δυσωπῆσαι πάντοτε τὸν Θεὸν, εὐχερὲς ἡμῖν ἐστι καὶ κρούειν εἰς τὴν θύραν τῆς αὐτοῦ εὐσπλαγχνίας· ἐκχέωμεν δάκρυα ἕως καιρός ἐστι δεχθῆναι τὰ δάκρυα, ἵνα μὴ ἀπελθόντες εἰς τὸν ἐκεῖ αἰῶνα, κλαύσωμεν ἀνωφελῶς· ἐκεῖ τὰ δάκρυα εἰς οὐδὲν λογίζονται. Ὅσον γὰρ ἡμεῖς θέλομεν, τοσοῦτον καὶ συγχωρεῖ ὁ Θεὸς, ὁ ἀγαθός· ἐνταῦθα ἀκούει ἡμῶν παρακαλούντων, καὶ ἐνταῦθα συγχωρεῖ, ἡμῶν ἱκετευόντων, ἐνταῦθα ἐξαλείφει τὰς ἡμῶν ἀνομίας, ἡμῶν εὐγνωμονούντων, ἐνταῦθα παράκλησις, ἐκεῖ δὲ ἐκδίκησις· ἐνταῦθα συγχώρησις, ἐκεῖ καταζήτησις. Ὧδε μακροθυμία, ἐκεῖ ἀποτομία· ὧδε συγκατάβασις, ἐκεῖ δὲ ἀκρίβεια· ὧδε αὐτεξουσία, ἐκεῖ δικαστήριον· ἐνταῦθα ἄδεια, ἐκεῖ στενοχωρία· ἐνταῦθα ἀπόλαυσις, ἐκεῖ δὲ βασανισμοί, etc. Et Basilius Ad virginem lapsam, tom. II, pag. 755. Asterius etiam homilia De divite et Lazaro: Ἐλθόντος δὲ καιροῦ τοῦ καθήκοντος, καὶ τοῦ ἀπαραιτήτου προστάγματος τῆς πρὸς τὸ σῶμα κοινωνίας ἀποσπῶντος αὐτὴν, ἀναλογισμὸς εἰσέρχεται τῶν βεβιωμένων, καὶ ἀνωφελὴς μετάνοια, κατόπιν τῆς χρείας· τότε γὰρ ὀνίνησι μεταμέλεια, ὅταν ὁ μεταβουλευόμενος ἐξουσίαν ἔχει τῆς διορθώσεως, et Justinus martyr in Apolog.: Ἐν ᾅδου ἐκπρόθεσμος ἡ μετάνοια. Sed in viam redeamus, neque longius extra scamma vagemur. Cyrillus Alexandrinus Glaphyrorum lib. I, Deum nihil sanctis largiri sine labore et sudore, auctor est, nec quemquam ante γυμνάσματα votis et desideriis coronare, καὶ τῇ τῶν ἄθλων ἀμφιλαφίᾳ καταπλουτίζειν. Et Clemens, in Protreptico: Ἀποδυσάμενοι δ᾽ οὖν περιφανῶς ἐν τῷ τῆς ἀληθείας σταδίῳ, γνησίως ἀγωνιζώμεθα [Ἴσ. ἀγωνίζεσθε], βραβεύοντος μὲν τοῦ λόγου τοῦ ἁγίου, ἀγωνοθετοῦντος δὲ τοῦ Δεσπότου τῶν ὅλων· οὐ γὰρ σμικρὸν ὑμῖν τὸ ἆθλον, ἀθανασία πρόκειται. Et lib. VII Strom.: Οὗτός ἐστιν ὁ ἀθλητὴς ἀληθῶς, ὁ ἐν τῷ μεγάλῳ σταδίῳ τῷ καλῷ κόσμῳ τὴν ἀληθινὴν νίκην κατὰ πάντων στεφανούμενος τῶν παθῶν· ὅ τε γὰρ ἀγωνοθέτης ὁ παντοκράτωρ Θεὸς, ὅ τε βραβευτὴς ὁ μονογενὴς Υἱὸς τοῦ Θεοῦ, θεαταὶ δὲ ἄγγελοι, καὶ τὸ παγκράτιον τὸ πάμμαχον, οὐ πρὸς αἷμα καὶ σάρκα, ἀλλὰ τὰς διὰ σαρκῶν ἐνεργούσας πνευματικὰς ἐξουσίας ἐμπαθῶν παθῶν. Quem locum Tertull. ad Martyras elegantissime exprimit: Bonum agonem subiturae estis, in quo agonothetes Deus vivus est, xystarches Spiritus sanctus, corona aeternitatis, bravium, angelicae substantiae politia in coelis, gloria in saecula saeculorum. Itaque epistates vester Christus Jesus, qui vos spiritu unxit, et ad hoc scamma produxit, etc. Sed verendum est, ne dum explicationi hujus vocis diutius immoramur, et testimonia varia cumulamus, longiores quibusdam videamur; quare superato hoc scammate, postea saltuatim tantum hinc inde quaedam libabimus: neque enim μετὰ πόδας progredi, et singula accuratius persequi, si quidem hoc maxime vellemus, typographus patitur, qui calces premit, et operas suas cessare queritur. JUN. — Cum sciamus, ex Julio Polluce, vocem hanc κυρίως dici περὶ πεντάθλου ἁλτικοῦ, et una conjungantur apud eum σκάμμα et κανών, ut scilicet sit τὸ μέτρον τοῦ πηδήματος κανὼν, ὁ δὲ ὅρος τὰ ἐσκαμμένα, quas voces hic simul positas videmus, malumus τὸ σκάμμα arenam vertere, quandoquidem licet in stadio omnia exercitiorum genera celebrarentur, tamen ad cursores peculiari jure spectare videbatur. Sed quia de usu σκαμμάτων in scriptoribus agonisticis altum fere silentium, breviter adnotandum duco, in athletarum saltu, non solum rationem habitam quo usque quis prorsum emicaret, sed ut sursum subsiliret; qua ex parte quando satisfactum, tunc demum de emenso spatio contendere licebat; siquidem quicunque praeteritis sulcorum obicibus compendia quaerebat, inanem lusisse operam, atque ἔξω σκαμμάτων dicebatur. FELL.

"We are in the same arena." Σκάμμα signifies not only the place of the contest and struggle, but the contest itself, and in this sense is to be understood Balsamon on canon 63 of the sixth synod in Trullo, where he speaks thus of Simeon Metaphrastes: "Thanks, then, to the blessed man, who with many labours and sweats adorned the martyrs' contests for the truth, to the praise of God and the everlasting glory of the holy martyrs." The translator rendered "ditches", but not quite rightly. So everywhere in Chrysostom: "We have been called to greater contests", and "we have stripped for longer contests". Sometimes also our life on earth, wretched, toilsome, with troubles and difficulties, and exposed to the various temptations of the adversary, is metaphorically and not inelegantly sketched by this word. So the Greek paraphrast of Ephraem the Syrian, who is extant in the library of the most noble and most illustrious man, the Earl of Arundel and Marshal of England, in the oration On Virginity: "For this life is like an arena: perfect contestants in their eagerness show themselves fearlessly in the arena, while the cowardly and slack in their slackness flee outside the arena." And in the same place: "Without a contest no one is crowned in life, and in the way of life of asceticism without a contest no one can obtain the unfading crown and life eternal." So Chrysostom, Homily 23 on the First to the Corinthians: "For one had to contend while remaining within the arenas, and not to weep uselessly after the theatre has broken up", where there is a notable passage on the uselessness of repentance after death. Ephraem the Syrian, On Repentance, supports this view: "Come then, let us pray while there is time; here in this life, as long as we exist, we can always entreat God; it is easy for us also to knock at the door of His compassion; let us shed tears while it is the time for tears to be accepted, lest, having departed into the age there, we weep uselessly; there tears count for nothing. For as much as we will, so much does God, the good, forgive; here He hears us when we call on Him, and here He forgives when we supplicate, here He wipes out our iniquities when we are well disposed; here is consolation, there vengeance; here forgiveness, there inquisition. Here long-suffering, there severity; here condescension, there exactness; here freedom of choice, there the tribunal; here licence, there straitness; here enjoyment, there torments", etc. And Basil, To a Fallen Virgin, vol. 2, p. 755. Asterius too, in the homily On the Rich Man and Lazarus: "When the due time has come, and the inexorable command that tears it from its fellowship with the body, there comes a reckoning of the life lived, and a useless repentance, after the need; for regret profits then, when the one who changes his mind has the power of amendment"; and Justin Martyr in the Apology: "In Hades repentance is out of time." But let us return to the road and not wander further outside the arena. Cyril of Alexandria, Glaphyra, book 1, states that God grants nothing to the saints without labour and sweat, and crowns no one's prayers and desires before the exercises, "and enriches with the abundance of prizes". And Clement, in the Protrepticus: "Having stripped, then, conspicuously in the stadium of truth, let us contend genuinely [perhaps: contend], with the holy Word as umpire and the Master of all as president of the games; for no small prize is set before you: immortality." And in Stromata, book 7: "This is truly the athlete, who in the great stadium, the fair world, is crowned for the true victory over all the passions; for the president of the games is God Almighty, the umpire the only-begotten Son of God, the spectators angels, and the all-in contest, the fight to the end, is not against flesh and blood but against the spiritual powers of impassioned passions working through the flesh." This passage Tertullian, To the Martyrs, expresses most elegantly: "You are about to undergo a good contest, in which the president of the games is the living God, the master of the xystus the Holy Spirit, the crown that of eternity, the prize the citizenship of angelic being in the heavens, glory for ages of ages. Therefore your trainer, Christ Jesus, who anointed you with the Spirit and brought you out into this arena", etc. But it is to be feared that, while we linger too long over the explanation of this word and heap up various testimonies, we may seem to some too long-winded; therefore, having got past this arena, we shall afterwards only sample a few things here and there by leaps; for the printer does not allow us to proceed step by step and pursue each point more carefully, even if we wished it very much, since he presses on our heels and complains that his workmen stand idle. JUN. — Since we know from Julius Pollux that this word is used properly of the jump in the pentathlon, and σκάμμα and κανών are joined together by him, so that namely the κανών is the measure of the leap and the limit is the dug-up ground, which words we see placed together here, we prefer to render τὸ σκάμμα as "the arena", since, although all kinds of exercises were held in the stadium, it seemed to belong by a special right to the runners. But because there is almost deep silence in the agonistic writers about the use of σκάμματα, I think it should be briefly noted that in the athletes' jump account was taken not only of how far one sprang forward, but also that he should leap upward; when this part had been satisfied, only then was it allowed to contend about the distance covered; for whoever, passing by the barriers of the furrows, sought short cuts was said to have played to no purpose and to be ἔξω σκαμμάτων (outside the arena). FELL.

(43) continued from col 220: its end, printed at the head of the note band of this page (cols 221–222), is set whole in n220.

(60) ‹carne mea› (superior figure: text reference, called in Migne's Latin) · printed under col 221 (line under the columns)

Gen. II, 23.

Gen. 2:23.

(47) continued from col 221: its end, printed at the head of the note band of this page (cols 223–224), is set whole in n221.

(48) ‹κλή]σεως› · printed under col 224

Τῆς ἁγίας κλήσεως. Testatur Millius, quod non vidit Wottonus, ms. ita se habere, τ....σεως, hiatumque non nisi sex aut septem litteras admittere. Ideoque mallet τ[ελειώ]σεως reponere; quod apud SS. Patres baptismum significat, cujus κανὼν renuntiationem in primis postulat κενῶν καὶ ματαίων φροντίδων, de quibus hic sermo. Videsis Svicer. in Thes. eccl., v. Τελείωσις. GALL.

"Of the holy calling." Mill testifies, which Wotton did not see, that the manuscript stands thus, τ….σεως, and that the gap admits no more than six or seven letters. And so he would prefer to restore τ[ελειώ]σεως, which among the holy Fathers signifies baptism, whose rule demands first of all the renunciation of "empty and vain cares", of which the discourse speaks here. See Suicer, Thesaurus ecclesiasticus, under Τελείωσις. GALL.

(49) ‹κανόνα› · printed under col 224

Κανόνα. Vox, si quae alia, agonistica, ut supra adnotatum, quomodo perpetuo, fere a D. Paulo II Cor. X, 13, 15, 16; Gal. VI, 16, usurpatur; idem fere quod γραμμή, et aliquando quod σκάμμα. Satis ergo infeliciter normam reddidit Junius; nos lineam substituimus. FELL.

"Rule." A word, if any, of the games, as noted above, as it is used almost constantly by the blessed Paul, 2 Cor. 10:13, 15, 16; Gal. 6:16; nearly the same as γραμμή, and sometimes as σκάμμα. Junius therefore rather unhappily rendered it "norm"; we have substituted "line". FELL.

(50) ‹[Ἀτενίσ]ωμεν› · printed under col 224

Ἀτενίσωμεν. Sic Jun. cum editis. An potius [Ἀφορ]ῶμεν? Forte respexit S. Pater ad illud Hebr. XII, 2: Ἀφορῶντες εἰς τὸν τῆς πίστεως ἀρχηγὸν καὶ τελειωτὴν Ἰησοῦν. GALL.

"Let us gaze." So Jun. with the editions. Or rather [Ἀφορ]ῶμεν? Perhaps the holy Father had in view that passage, Heb. 12:2: "Looking to Jesus, the author and perfecter of faith." GALL.

(51) ‹[αἷμα] αὐτοῦ› · printed under col 224

Ὡς ἐστιν τίμιον τῷ Θεῷ αἷμα αὐτοῦ. Videtur Clemens heic imitatus S. Petrum, qui et ipse I Epist. I, 19, sanguinem D. N. J. C. appellat τίμιον αἷμα. ID.

"How precious His blood is to God." Clement seems here to have imitated St Peter, who himself too, 1 Pet. 1:19, calls the blood of our Lord Jesus Christ "precious blood". THE SAME.

(52) ‹[Ἀνέλθ]ωμεν› · printed under col 224

Ἀνέλθωμεν. Ita Wott. contendens, verbum istud, aut alterum ἀνιῶμεν, magis congruere τῷ εἰς τὰς γενεὰς πάσας, quae jam praeterierunt; vertitque: Recurramus ad omnes generationes. Melius forte quam [ἀτενίσ]ωμεν, quod hic iterum exhibent Jun. et editi. Dav. tamen [ἀναβ]ῶμεν mallet. ID.

"Let us go back." So Wott., contending that this verb, or the other, ἀνιῶμεν, fits better with the words "to all the generations", which have already passed; and he translates: "Let us run back to all the generations." Better perhaps than [ἀτενίσ]ωμεν, which Jun. and the editions show here again. Dav., however, would prefer [ἀναβ]ῶμεν. THE SAME.

(53) ‹μετανοίας τόπον› · printed under col 225

Μετανοίας τόπον. Forte τύπον, id est ὑπόδειγμα, ut est vers. 15, cap. XLIV Sap. Sirach ad quem locum respexisse videtur auctor noster. JUN.

"Place of repentance." Perhaps τύπον, that is, example, as in verse 15, chapter 44 of the Wisdom of Sirach, to which place our author seems to have looked. JUN.

(55) ‹καὶ οἱ› · printed under col 225

Καὶ οἱ. Articulus οἱ deest editt. quem ex ms. restituunt Mill. et Wott. GALL.

"And those." The article οἱ is missing in the editions; Mill. and Wott. restore it from the manuscript. GALL.

(57) ‹οἶκος Ἰσραὴλ› · printed under col 225

Μετανοήσατε, οἶκος Ἰσραήλ. Verba contextus aliter se habent; verum de hoc loco, et aliis S. Scripturae testimoniis, quae frequenter in hac epistola citantur, plura loca in unum interdum compingi (quod ab aliis etiam Patribus non raro fit, nec apostoli ipsi exemplis carent), sensum quoque aliquoties, et non verba exprimi, observandum est, quod utrumque in hoc loco, deprehendere est. Quin et in verbis ipsis non parva saepenumero differentia occurrit: varietates autem singulas notare longum esset, et cuivis ex collatione cum editione τῶν Ο', quae exstat, et omnium manibus teritur, obvium est. Quare laborem hunc aliis relinquimus, et damnum, si quod inde existit, majore lucro postea compensabimus, cum novam editionem bibliorum Graecorum, ex manuscripto exemplari Theclae, quod omnium quotquot hodie in Europa sunt, longe optimum et antiquissimum est, divini numinis auspiciis, et serenissimi regis domini mei gratia et favore, in lucem emittere dabitur. JUN.

"Repent, house of Israel." The words of the [scriptural] context run otherwise; but about this place, and the other testimonies of holy Scripture which are often quoted in this letter, it must be observed that several places are sometimes fitted together into one (which is not rarely done by other Fathers too, nor do the apostles themselves lack examples), and also that sometimes the sense and not the words is expressed; both of which may be found in this place. Indeed in the words themselves too a considerable difference often occurs; but to note the single variants would be long, and it is obvious to anyone from a comparison with the edition of the Seventy, which is extant and worn in everyone's hands. Therefore we leave this labour to others, and any loss arising from it we shall afterwards make good with a greater gain, when, under the auspices of the divine Majesty and by the grace and favour of the most serene king, my lord, it shall be granted to bring to light a new edition of the Greek Bible from the manuscript copy of Thecla, which of all that exist in Europe today is by far the best and the most ancient. JUN.

(58) ‹λαῷ ἁγίῳ› · printed under cols 225–226 (left note column, running over into the right)

Λαῷ ἁγίῳ. Clemens Alexandrinus, Paedag., lib. I, c. 10, habet λαοῦ ἁγίου, ubi verba haec Ezechielis nomine laudat, cujus etiam videntur esse superiora. Hinc itaque firmatur Cotelerii conjectura. Porro locus ille Ezechielis vel deest in libris nostris, vel desumptus est ex altero Ezechielis volumine, quod is, Josepho teste, scripserat, quodque inter apocrypha recenset Synopsis Athanasiana, vel potius Eusebiana. Sic Esdrae locum laudat Justinus martyr, in Dialogo cum Tryphone, apud Lactantium Latine versum lib. IV, c. 18, quem in codicibus nostris incassum quaeras. Alium citat ex Sophonia Clemens Al., Strom., lib. V, qui in ejus vaticinio non comparet. Hunc desumptum esse suspicor ex Sophoniae prophetia, vel Apocalypsi, inter libros apocryphos memorata, in canone Scripturarum Nicephoro patriarchae CP. tributo, et in ms. bibliothecae Barrocianae. COLOM.

"A holy people." Clement of Alexandria, Paedagogus, book 1, ch. 10, has λαοῦ ἁγίου, where he cites these words under the name of Ezekiel, to whom the preceding words also seem to belong. Hence Cotelier's conjecture is confirmed. Further, that place of Ezekiel is either missing in our books, or was taken from the other volume of Ezekiel, which he had written, on the testimony of Josephus, and which the Synopsis of Athanasius, or rather of Eusebius, counts among the apocrypha. So Justin Martyr, in the Dialogue with Trypho, cites a passage of Ezra, rendered into Latin in Lactantius, book 4, ch. 18, which you would look for in vain in our codices. Clement of Alexandria, Stromata, book 5, cites another from Zephaniah, which does not appear in his prophecy. I suspect this was taken from the Prophecy or Apocalypse of Zephaniah, mentioned among the apocryphal books in the canon of the Scriptures attributed to Nicephorus, patriarch of Constantinople, and in a manuscript of the Barocci library. COLOM.

(59) ‹διελεγχθῶμεν› · printed under col 226, continued under cols 227–228

Διελεγχθῶμεν. Mill. sic legit in ms. veritati Hebraicae congruenter, Isa. I, 18. Editi, διαλεχθῶμεν. Al. cum codd. Alex. et Vat. διελέγχωμεν. GALL. — Καὶ δεῦτε, καὶ διαλεχθῶμεν. Ita Aldina editio. At in aliis, aut καὶ δεῦτε, διελεγχθῶμεν, aut καὶ δεῦτε, καὶ διαλεγχθῶμεν, ut Procopius, aut καὶ δεῦτε, διαλεχθῶμεν. Sane verbo Hebraico utrumque significatur, increpatio et discrepatio; quae duo valde sunt affinia. Hesychii codices in mendo videntur cubare, διελέγχωμεν, εἰς ἔλεγξιν ἀλλήλων ἔλθωμεν, pro διελεγχθῶμεν. Apud Basilium autem et Chrysostomum, διαλεχθῶμεν in textu, suspectum est; quia διελεγχθῶμεν commentarii supponunt. Jam Hilarius ad psalm. quidem II, 5: Et venite, arguamur; praefatione vero in psalmum CXIX: Et venite, disputemus. Nec dissimilis varietas in Michaea, cap. VI, vers. 2, διελεγχθήσεται, vel ut Basilius ad locum Isaiae de quo agimus habet, διαλεχθήσεται. A Tertulliano exhibetur tur tertia lectio, eaque corrupta. Qui enim lib. I ad uxorem cap. ult. recte verterat: Et venite, disputemus; in lib. IV, adversus Marcionem cap. 14, vitiosis fultus libris, interpretatur: Et venite, conciliemur, quod est διαλλαχθῶμεν: atque id verbi restituendum forsan Chrysostomo in illud, Vidua eligatur non minus sexaginta annorum, etc., ubi locum prophetae adducit, exponitque per καταλλάττεσθαι, et καταλλάξαι. Porro dum Isaiae testimonium apud sanctos Patres quaero, duo loca depravata inveni, de quibus admonere non erit supervacaneum. Nempe Irenaei ac Luciferi. Ille lib. IV Adversus haereses, cap. 32, ait: Lavamini, etc. Non enim sicut mutus homo, ut multi audent dicere, divertit (hoc est, aversatur) eorum sacrificium; sed miserans eorum caecitati, etc. Quid sibi vult, mutus homo? Conjiciebam, iratus homo, fundum conjecturae habens antecedentia et subsequentia. Praecedit: Deinde ne quis putet, propterea quod irasceretur, eum recusare haec, infert consilium ei dans. Sequitur: Si enim irascens, abnueret haec eorum sacrificia. Juxta Luciferum lib. I, ad Constantium imperatorem, pro S. Athanasio, verba prophetica esse debent: Lavamini, mundi estote, auferte malitias ab animis vestris, non ab inimicis vestris. COT.

"Let us reason together." Mill. reads so in the manuscript, in agreement with the Hebrew original, Isa. 1:18. The editions have διαλεχθῶμεν. Others, with the Alexandrian and Vatican codices, διελέγχωμεν. GALL. — "And come, and let us discourse." So the Aldine edition. But in others either καὶ δεῦτε, διελεγχθῶμεν, or καὶ δεῦτε, καὶ διαλεγχθῶμεν, as Procopius, or καὶ δεῦτε, διαλεχθῶμεν. Certainly both are signified by the Hebrew verb, rebuke and dispute, and the two are very closely akin. The codices of Hesychius seem to lie in error with διελέγχωμεν, "let us come to a mutual refutation", for διελεγχθῶμεν. In Basil and Chrysostom, however, διαλεχθῶμεν in the text is suspect, because the commentaries presuppose διελεγχθῶμεν. Hilary, now, on the psalm, namely Ps. 2:5, has "And come, let us be reproved"; but in the preface to Psalm 119, "And come, let us dispute". Nor is the variation unlike in Micah, ch. 6, verse 2, διελεγχθήσεται, or, as Basil has it on the place of Isaiah we are dealing with, διαλεχθήσεται. By Tertullian is shown a third reading, and that a corrupt one. For he who in book 1 To his Wife, the last chapter, had rightly translated "And come, let us dispute", in book 4 Against Marcion, ch. 14, relying on faulty books, renders "And come, let us be reconciled", which is διαλλαχθῶμεν; and this word should perhaps be restored to Chrysostom on the text "Let a widow be chosen not less than sixty years old", etc., where he adduces the prophet's passage and explains it by καταλλάττεσθαι and καταλλάξαι. Further, while seeking the testimony of Isaiah in the holy Fathers, I found two corrupted places, of which it will not be superfluous to give warning: namely, of Irenaeus and of Lucifer. The former, Against Heresies, book 4, ch. 32, says: "Wash yourselves", etc. "For not as a dumb man, as many dare to say, does He turn aside from (that is, turn away from) their sacrifice; but pitying their blindness", etc. What does "a dumb man" mean? I conjectured "an angry man", having as the ground of the conjecture what precedes and follows. There precedes: "Then, lest anyone think that He refused these things because He was angry, He adds, giving him counsel." There follows: "For if, being angry, He were refusing these sacrifices of theirs." According to Lucifer, book 1 to the Emperor Constantius, on behalf of St Athanasius, the prophetic words must be: "Wash yourselves, be clean, remove the wickedness from your souls", not "from your enemies". COT.

(60) ‹λέγει› · printed under col 226 (at the foot of the right note column)

Λέγει. Add. Κύριος ex LXX. GALL.

"He says." Add Κύριος, from the Seventy. GALL.

(54) ‹ad ipsum converti› · printed under col 225

Elegantius quidem Cotelerius haec ita vertit: recurramus ad omnes mundi aetates, discamusque quod in singulis aetatibus poenitentiae, etc.; sed satius visum est litteram Graecam exprimere. COUST.

Cotelier indeed translated these words more elegantly thus: "let us run back to all the ages of the world, and learn that in each of the ages [the Lord gave a place] of repentance", etc.; but it seemed better to express the letter of the Greek. COUST.

(56) ‹addens› · printed under col 225

Postrema hujus sententiae verba Clemens Alexandr., lib. I Paedag., c. X, Ezechielis nomine sic citat: Dicit enim per Ezechielem: Si conversi fueritis ex toto corde, et dixeritis, Pater, audiam vos tanquam populum sanctum. COUST.

The last words of this saying Clement of Alexandria, Paedagogus, book 1, ch. 10, quotes under the name of Ezekiel thus: "For He says through Ezekiel: If you turn with your whole heart and say, Father, I will hear you as a holy people." COUST.

(61) ‹Noe poenitentiam praedicavit› (superior figure: text reference, called in Migne's Latin) · printed under cols 225–226 (full-width line under the columns)

Gen. VII; Sap. X, 4; Eccli. XLIV, 17; Heb. XI, 7; I Petr. III, 20; II Petr. II, 5.

Gen. 7; Wis. 10:4; Sir. 44:17; Heb. 11:7; 1 Pet. 3:20; 2 Pet. 2:5.

(62) ‹Ninivitis praedicavit› (superior figure: text reference, called in Migne's Latin) · printed under cols 225–226

Jon. III.

Jonah 3.

(63) ‹sicut poenitentiam› (superior figure: text reference, called in Migne's Latin) · printed under cols 225–226

Ezech. XXXIII, 11.

Ezek. 33:11.

(64) ‹ab iniquitate vestra› (superior figure: text reference, called in Migne's Latin) · printed under cols 225–226

Ezech. XVIII, 30.

Ezek. 18:30.

(65) ‹ex toto corde› (superior figure: text reference, called in Migne's Latin) · printed under cols 225–226

Isa. I, 18.

Isa. 1:18.

(66) ‹populum sanctum› (superior figure: text reference, called in Migne's Latin) · printed under cols 225–226

Jer. III, 19, 22.

Jer. 3:19, 22.

(65) ‹regenerationem› · printed under col 228

Qua scil. per baptismum renascimur. Regenerationis ejusdem symbolum fuisse arcam, qua Noe servatus est, etiam I Petri III, 20, notatur. COUST.

That by which, namely, we are reborn through baptism. That the ark by which Noah was saved was a symbol of this same regeneration is noted also in 1 Pet. 3:20. COUST.

(67) ‹locutum est haec› (superior figure: text reference, called in Migne's Latin) · printed under cols 227–228 (full-width lines under the columns)

Isa. I, 16, 20.

Isa. 1:16, 20.

(68) ‹ducit, aemulatione› (superior figure: text reference, called in Migne's Latin) · printed under cols 227–228

Clem. Alex., Strom. lib. IV, pag. 516 sequentia nummatim perstringit.

Clement of Alexandria, Stromata, book 4, p. 516, touches on what follows point by point (nummatim so printed, probably for summatim, "summarily").

(69) ‹Sumamus Enoch› (superior figure: text reference, called in Migne's Latin) · printed under cols 227–228

Gen. V, 24. Eccli. XLIV, 16; Heb. XI, 5.

Gen. 5:24; Sir. 44:16; Heb. 11:5.

(70) ‹Noe› (superior figure: text reference, called in Migne's Latin) · printed under cols 227–228

Gen. VI, 8; VII, 1. Eccl. XLIV, 17; Heb. XI, 7; I Petr. III, 20; II Petr. II, 5.

Gen. 6:8; 7:1; Sir. 44:17; Heb. 11:7; 1 Pet. 3:20; 2 Pet. 2:5.

(71) ‹Abraham amicus› (superior figure: text reference, called in Migne's Latin) · printed under cols 227–228

II Paral. XX, 7; Judith VIII, 22; apud Lat. Interp. Isa. XLI, 8; Jac. II, 23.

2 Chr. 20:7; Jdt. 8:22 in the Latin translator; Isa. 41:8; James 2:23.

(59) continued from col 225: its end, printed at the head of the note band of this page (cols 227–228), is set whole in n225.

(61) ‹Διὸ ὑπακούσωμεν› · printed under col 227

Ὑπακούσωμεν. Hanc esse veram ms. lectionem testatur Wott. Sic quoque legerunt Mill. et Grab. qua sane voce utitur S. Pater, cap. 7 et 10, alibi saepius. Editi ad unum omnes Junium secuti, ἐπακούσωμεν. ID. — Διὸ ἐπακούσωμεν. Dominus Boisius ὑπακούσωμεν legendum monuit, cujus conjecturae ego libens subscribo, licet interdum ἐπακούειν pro ὑπακούειν usurpetur, ut Is. XLV: Ἐπακοῦσαι ἔμπροσθεν αὐτοῦ ἔθνη, et tertio casui junctum reperiatur apud LXX, sed sensu diverso, ut Prov. XV, 32: εὐχαῖς δὲ δικαίων ἐπακούει, et Gen. XVI, 11: ὅτι ἐπήκουσε ὁ Κύριος τῇ ταπεινώσει σου. JUN.

"Let us obey." Wott. testifies that this is the true reading of the manuscript. So too Mill. and Grab. read, and the holy Father certainly uses this word in chs. 7 and 10, and often elsewhere. The editions to a man, following Junius, have ἐπακούσωμεν. THE SAME. — "Therefore let us hearken." Master Bois advised reading ὑπακούσωμεν, and I gladly subscribe to his conjecture, although ἐπακούειν is sometimes used for ὑπακούειν, as Isa. 45: "that nations should hearken before him", and is found joined with the dative in the Seventy, but in a different sense, as Prov. 15:32: "but he hearkens to the prayers of the righteous", and Gen. 16:11: "because the Lord has hearkened to your humiliation". JUN.

(62) ‹τὴν ματαιοπονίαν› · printed under col 228

Ματαιοπονίαν. Forte ματαιολογίαν. ID.

"Vain toil." Perhaps ματαιολογίαν (vain talk). THE SAME.

(63) ‹ἄγον ζῆλος› · printed under col 228

Καὶ τὸ... ἄγον ζῆλος. Lege καὶ τὸν... ἄγοντα ζῆλον. Vocem ζῆλος mascul. genere, ut par est, sumit S. Pater sup., cap. 3 et 5, licet per hanc fere Epistolam eamdem vocem neutro genere expresserit librarius, ut Mill. et Wott. observatum.

"And the … leading jealousy." Read καὶ τὸν … ἄγοντα ζῆλον. The holy Father takes the word ζῆλος in the masculine gender, as is proper, above, chs. 3 and 5, although throughout nearly this whole letter the copyist has expressed the same word in the neuter gender, as has been observed by Mill. and Wott.

(64) ‹Ἀτενίσωμεν› · printed under col 228

Ἀτενίσωμεν, etc. Haec confer cum Clemente Alexandrino, p. 516, Strom., lib. IV, a verbis, ἀτενίσωμεν οὖν εἰς τοὺς τελείως λειτουργήσαντας, etc., et agnosces, pie Lector, mecum ex illo interpolatam fuisse dulcissimam epistolam, atque interpolatorem sedulo cavisse, ut longa esset magis quam μεγάλη τε καὶ θαυμασία, quibus laudibus eam ornat Eusebius. EDUARD. BERN.

"Let us gaze", etc. Compare these words with Clement of Alexandria, p. 516, Stromata, book 4, from the words "let us gaze, then, at those who perfectly served", etc., and you will recognize with me, pious reader, that this most sweet letter was interpolated from him, and that the interpolator took careful pains that it should be long rather than "great and wonderful", the praises with which Eusebius adorns it. EDUARD. BERN.

(66) ‹κόσμῳ ἐκήρυξε› · printed under col 228

Παλιγγενεσίαν κόσμῳ ἐκήρυξε. Regeneratio quae fit per baptismi lavacrum, operante Spiritu sancto, παλιγγενεσίας nomine hoc loco intelligenda non est, sed generis humani instauratio, et generatio nova: atque hoc sensu apud Philonem Judaeum, et alios reperitur. Locus etiam Matthaei, XIX, 28, ἐν τῇ παλιγγενεσίᾳ, sic interpretandus est, cum, scilicet, coelum, terra, et mare praeterierint, ut est Apoc. XXI, et qui throno insidet nova omnia creabit, οὐρανὸν καινὸν, γῆν καινὴν, καὶ καινὰ πάντα. JUN.

"He preached regeneration to the world." The regeneration which comes about through the washing of baptism, by the working of the Holy Spirit, is not to be understood in this place by the name παλιγγενεσία, but the restoration of the human race, and a new generation; and it is found in this sense in Philo the Jew and others. The place of Matthew too, 19:28, "in the regeneration", is to be interpreted so, namely, when heaven, earth and sea have passed away, as in Rev. 21, and He who sits on the throne will create all things new, "a new heaven, a new earth, and all things new". JUN.

(67) ‹Ἀβραὰμ, ὁ φίλος› · printed under col 228

Ἀβραὰμ ὁ φίλος. Add. cum Jun. τοῦ Θεοῦ. Sic et Clem. Alex. l. c. haec verba exscribens. Dav. tamen legit: Ἀβραὰμ Θεοῦ φίλος, putans ex voce ΘΥ facile manasse Ο. Vide infra, cap. 17. GALL. — Ἀβραὰμ ὁ φίλος προσαγορευθείς. Forte τοῦ Θεοῦ addendum, ut est Jac. II, 23, καὶ φίλος Θεοῦ ἐκλήθη. JUN.

"Abraham the friend." Add, with Jun., τοῦ Θεοῦ. So too Clement of Alexandria, in the place cited, copying these words. Dav., however, reads Ἀβραὰμ Θεοῦ φίλος, thinking that the Ο easily arose from the abbreviation ΘΥ. See below, ch. 17. GALL. — "Abraham, called the friend." Perhaps τοῦ Θεοῦ should be added, as in James 2:23, "and he was called the friend of God". JUN.

(69) ‹καὶ εὐλογηθήσονται› · printed under col 229

Καὶ εὐλογηθήσονται. Ita ms. ut apud LXX. Ita et reliquae editt. praeter Cler. et Coust. ubi καὶ omittitur. GAL.

"And shall be blessed." So the manuscript, as in the Seventy. So too the other editions except Cler. and Coust., where καὶ is omitted. GAL.

(70) ‹Διὰ φιλοξενίαν› · printed under col 229

Διὰ φιλοξενίαν. Clem. Alex., l. c. ID.

"Because of hospitality." Clement of Alexandria, in the place cited. THE SAME.

(71) ‹περιχώρου πάσης κριθείσης› · printed under cols 229–230 (left note column, running over into the right), continued under cols 231–232

Κριθείσης. Al. hanc vocem corrigendam putarunt, quam tamen acriter tuetur Wott. locumque integrum sic vertit: Cum regio tota in circuitu igne et sulphure poenas lueret. Quin et addit. S. Patrem procul dubio respicere ad II Pet. II, 6, luculentum sane testimonium, eam Epistolam ab initio usque canonicam fuisse atque ab Ecclesia Romana receptam. Wottonianam sententiam probat Clericus exscribitque. ID. — Τῆς περιχώρου πάσης κριθείσης. Dominus Boisius καταστραφείσης legendum putat, suffragante historia, et verbis contextus, Gen. XIX, 25: Καὶ κατέστρεψε τὰς πόλεις ταύτας, καὶ πᾶσαν τὴν περίχωρον· vel κατακαυθείσης. Ego simplex καυθείσης substituendum puto, et in versione Latina illam lectionem secutus sum; quamvis non negem κριθείσης retineri posse, et quidem sensu commodissimo, pro κατακριθείσης. Κρίνειν enim pro κατακρίνειν, et κρῖμα pro κατάκριμα, saepissime in Novo Testamento, et in hoc scripto usurpantur. Primae et postremae lectioni favere videtur, II Pet. II, 6: Καὶ πόλεις Σοδόμων καὶ Γομόῤῥας τεφρώσας κατέκρινεν. De vastitate autem et sterilitate illius regionis, olim fertilissimae et amoenissimae, quae divinam scelerum et impietatis vindictam: et imbrem igneum ac sulphureum coelitus demissum, secuta est, apud Chrysostomum homil. 8, in priorem ad Thess. locus est elegantissimus: quem hic subjicere non pigebit, in gratiam eorum, quibus non minus gratum erit haec legere, quam nobis primum notare, et excerpere jucundum fuit: Αὕτη δὴ οὖν ἡ οὕτως εὐθαλὴς καὶ πρὸς πάσας τὰς χώρας ἁμιλλωμένη, ἡ φθάνουσα τῇ εὐθηνίᾳ τὸν παράδεισον τοῦ Θεοῦ, πασῶν τῶν ἐρήμων ἐρημοτέρα ἐστὶ νῦν, καὶ ἕστηκε μὲν δένδρα, καὶ καρπὸν ἔχει, ὁ δὲ καρπὸς τῆς τοῦ Θεοῦ ὀργῆς ἐστιν ὑπόμνημα· ἑστήκασι μὲν ῥόαι (καὶ τὸ ξύλον λέγω καὶ ὁ καρπὸς) λαμπρὰν τὴν ἐπιφάνειαν ἔχουσαι, καὶ τῷ ἀγνῶτι παρέχουσαι πολλὰς τὰς ἐλπίδας· εἰ δὲ ληφθεῖεν εἰς χεῖρας, διακλασθεῖσαι καρπὸν μὲν οὐδένα, κόνιν δὲ καὶ τέφραν πολλὴν δεικνύουσιν ἐναποκειμένην ἔνδον. Τοιαύτη καὶ ἡ γῆ πᾶσα· κἂν λίθον εὕρῃς, τετεφρωμένον εὑρήσεις· καὶ τί λέγω λίθον, καὶ ξύλα, καὶ γῆν; ὅπουγε καὶ ἀὴρ, καὶ τὰ ὕδατα μετέσχε τῆς συμφορᾶς. Καθάπερ γὰρ σώματος ἐμπρησθέντος καὶ κατακαυθέντος, τὸ μὲν σχῆμα μένει, καὶ ὁ τύπος ἐν τῇ τοῦ πυρὸς ὄψει καὶ ὄγκος, καὶ ἡ ἀναλογία, ἡ δὲ δύναμις οὐκέτι· οὕτω δὲ ἐκεῖ γῆν ἔστιν ἰδεῖν, ἀλλ᾽ οὐδὲν ἔχουσαν γῆς, ἀλλὰ πάντα τέφραν· δένδρα καὶ καρποὺς, ἀλλ᾽ οὐδὲν ἔχοντα δένδρων, οὐδὲ καρπῶν· ἀέρα καὶ ὕδωρ, ἀλλ᾽ οὐδὲν ἀέρος οὐδὲ ὕδατος· καὶ γὰρ καὶ ταῦτα τετέφρωται. Sic Tertullianus in Apolog.: Sodomam et Gomorrham igneus imber exussit; olet adhuc incendio terra, et si qua illic arborum poma cernuntur, oculis tenus, caeterum contactu cinerescunt. Et De pallio idem: Aspice ad Palaestinam, qua Jordanis amnis finium arbiter, vastitas ingens, et orba regio et frustra ager est, et urbes retro; et populi frequentes, etc. JUN. — Neque mutandum κριθείσης, contra ms. codicis fidem; neque interpretandum κατακριθείσης, nam nemo dixerit κατακρίνειν διὰ πυρός· sed hic est antecedens pro consequente, judicium pro supplicio, ideoque κριθείσης perinde est ac κολασθείσης. Nihil est frequentius in Scriptura verbis judico, pro eo quod est plectere, et judicium pro eo quod est poena. Miror ejus rei memoriam viris doctis illico in mentem non venisse. Vertendum ergo erat: cum tota regio (Jordani) circumjacens igne et sulfure poenas luisset; non conflagraret, ut Junius, aut damnata esset, ut Cotelerius. CLER.

"Judged." Others have thought this word should be corrected, but Wott. defends it vigorously and translates the whole place thus: "When the whole region round about paid the penalty by fire and sulphur." Indeed he adds that the holy Father without doubt has in view 2 Pet. 2:6, a clear testimony that that letter was canonical from the beginning and received by the Roman Church. Le Clerc approves Wotton's opinion and copies it out. THE SAME. — "When all the region round about was judged." Master Bois thinks καταστραφείσης (overthrown) should be read, with the support of the history and of the words of the context, Gen. 19:25: "And he overthrew these cities, and all the region round about"; or κατακαυθείσης (burnt up). I think the simple καυθείσης should be substituted, and in the Latin version I have followed that reading; although I do not deny that κριθείσης can be kept, and indeed in a most suitable sense, for κατακριθείσης (condemned). For κρίνειν for κατακρίνειν, and κρῖμα for κατάκριμα, are very often used in the New Testament and in this writing. The first and the last reading seem to be favoured by 2 Pet. 2:6: "And turning the cities of Sodom and Gomorrah to ashes, He condemned them." Concerning the desolation and barrenness of that region, once most fertile and most delightful, which followed the divine vengeance for crimes and impiety, and the rain of fire and sulphur sent down from heaven, there is a most elegant passage in Chrysostom, Homily 8 on the First to the Thessalonians, which it will not be tiresome to add here, for the sake of those to whom it will be no less pleasing to read these things than it was pleasant for us first to note and excerpt them: "This land, then, once so flourishing and vying with all countries, which surpassed in plenty the paradise of God, is now more desolate than all deserts; trees stand, indeed, and bear fruit, but the fruit is a reminder of the wrath of God. Pomegranates stand (I mean both the tree and the fruit), having a bright appearance and offering the one who does not know many hopes; but if they are taken in the hands and broken open, they show no fruit, but much dust and ash stored within. Such too is the whole land: if you find a stone, you will find it turned to ash; and why do I speak of stone, and wood, and earth, when even the air and the waters have shared in the calamity? For just as, when a body has been set on fire and burnt up, the shape remains, and the outline in the look of the fire, and the bulk and the proportion, but the strength is no more; so there one can see earth, but having nothing of earth, but all ash; trees and fruits, but having nothing of trees or of fruits; air and water, but nothing of air or of water; for these too have been turned to ash." So Tertullian in the Apology: "A rain of fire burnt up Sodom and Gomorrah; the land still smells of the burning, and if any fruits of trees are seen there, it is only to the eyes; for the rest, at a touch they turn to ash." And the same, On the Pallium: "Look at Palestine, where the river Jordan is arbiter of the borders: a vast waste, and a bereaved region, and fruitless field; and once cities, and populous peoples", etc. JUN. — Nor is κριθείσης to be changed, against the manuscript codex's witness; nor is it to be interpreted as κατακριθείσης, for no one would say "condemn by fire"; but here the antecedent stands for the consequent, judgement for punishment, and therefore κριθείσης is just the same as κολασθείσης (punished). Nothing is more frequent in Scripture than the words "I judge" for "to punish", and "judgement" for "penalty". I am surprised that this did not at once come to the minds of learned men. It should therefore have been translated: "when the whole region (of the Jordan) round about had paid the penalty by fire and sulphur"; not "was burning", as Junius, or "had been condemned", as Cotelier. CLER.

(68) ‹domo parva derelicta› · printed under col 229

Hoc est quae paucis admodum constabat, Abrahae enim fratres tantum duo fuerant, Aran et Nachor. Aran vero jam obierat relicto Lot filio. Cum Lot igitur ex hac prosapia restabant Nachor et Abraham, qui quidem propter sterilitatem Sarae filiis carebat. COUST.

That is, which consisted of very few; for Abraham had only two brothers, Haran and Nahor. Haran, moreover, had already died, leaving his son Lot. With Lot, therefore, there remained of this stock Nahor and Abraham, who indeed, because of Sarah's barrenness, was without sons. COUST.

(72) ‹omnes tribus terrae› (superior figure: text reference, called in Migne's Latin) · printed under col 229 (line under the columns)

Gen. XII, 1. 2. 3.

Gen. 12:1, 2, 3.

(73) ‹semen tuum dinumerabitur› (superior figure: text reference, called in Migne's Latin) · printed under col 229

Gen. XIII, 14, 15, 16.

Gen. 13:14, 15, 16.

(74) ‹ad justitiam› (superior figure: text reference, called in Migne's Latin) · printed under col 230

Gen. XV, 5, 6.

Gen. 15:5, 6.

(75) ‹in senectute› (superior figure: text reference, called in Migne's Latin) · printed under col 230

Gen. XXI.

Gen. 21.

(76) ‹obtulit eum› (superior figure: text reference, called in Migne's Latin) · printed under col 230

Gen. XXII.

Gen. 22.

(77) ‹salvus evasit› (superior figure: text reference, called in Migne's Latin) · printed under col 229 (second line under the columns)

Gen. XIX, et II Petr. II, 6, 7.

Gen. 19, and 2 Pet. 2:6, 7.

(78) ‹Rahab meretrix› (superior figure: text reference, called in Migne's Latin) · printed under col 231 (line under the column)

Jos. II; Heb. XI, 31.

Josh. 2; Heb. 11:31.

(71) continued from col 229: its end, printed at the head of the note band of this page (cols 231–232), is set whole in n229.

(72) ‹ὁ Δεσπότης› · printed under col 231

Πρόδηλον ποιήσας ὁ Δεσπότης. Wott. mallet πρόδηλον ποιήσαντος τοῦ Δεσπότου. Hanc tamen S. Patris phrasin scriptoribus ἀττικωτάτοις familiarem esse, adeoque non mutandam, probat contra popularem suum Blackwallus in Auctorib. sacr. class., tom. I, pag. 59; quem sequitur Dav. GALL.

"The Master having made it manifest." Wott. would prefer πρόδηλον ποιήσαντος τοῦ Δεσπότου. That this phrase of the holy Father is, however, familiar to the most Attic writers, and so not to be changed, Blackwall proves against his countryman in The Sacred Classics, vol. 1, p. 59; and Dav. follows him. GALL.

(73) ‹γὰρ αὐτῷ› · printed under col 231

Συνεξελθούσης γὰρ αὐτῷ. Ita ms. ex Wott. At Jun. cum reliquis editt. γὰρ in margine posito, παρ᾽ exhibet in textu. ID.

"For when [his wife] had gone out with him." So the manuscript according to Wott. But Jun., with the other editions, putting γὰρ in the margin, shows παρ᾽ in the text. THE SAME.

(74) ‹τῆς ἡμέρας ταύτης› · printed under cols 231–232 (left note column, running over into the right)

Στήλην ἁλὸς ἕως τῆς ἡμέρας ταύτης. Statuam se vidisse testatur Josephus Antiquitatum lib. I, cap. 12, plurimaque illius mentio apud auctores, Hebraeos, Graecos, Latinos. Insigne est testimonium S. Irenaei lib. IV Contra haereses, cap. 51: Lot reliquit in confinio uxorem suam, statuam salis usque in hodiernum diem. Et in fine capitis: Et cum haec fierent, uxor remanserat in Sodomis, jam non caro corruptibilis, sed statua salis semper manens, et per naturalia ea quae sunt consuetudinis hominis, ostendens; quoniam et Ecclesia, quae est sal terrae, subrelicta est in confinio terrae, patiens quae sunt humana: et dum saepe auferuntur ab ea membra integra, perseverat statua salis, quod est firmamentum fidei, firmans et praemittens filios ad Patrem ipsorum. Quae obscuriora viderentur, nisi facem praeferrent versus carminis inscripti Sodoma, quod inter opera Tertulliani et Cypriani locum invenit: Namque comes conjux, heu me, male tum quoque legis / Femina non patiens, divina ad murmura coeli / Audaces oculos nequidquam sola retorsit; / Nec habitura loqui quod viderit, et simul illic / In fragilem mutata salem, stetit ipsa sepulcrum, / Ipsaque imago sibi formam sine corpore servans / Durat adhuc etenim nuda statione sub aethram, / Nec pluviis dilapsa situ, nec diruta ventis. / Quin etiam si quis mutilaverit advena formam, / Protinus ex sese suggestu vulnera complet. / Dicitur et vivens alio jam corpore, sexus / Munificos solito dispungere sanguine menses. Videsis eumdem Irenaeum, cap. 64 ejusdem libri, necnon Prudentii Hamartigeniam versu 740 et sequentibus. COT. — Στήλην ἁλός. Cyrillus Hieros. catech. mystagogica prima: Ἡ δὲ τούτου γυνὴ στήλη γέγονεν ἁλὸς ἐστηλιτευμένη δι᾽ αἰῶνος, ἔχουσα τῆς πονηρᾶς προαιρέσεως καὶ ὑποστροφῆς τὴν μνήμην. Abraham contra, τῇ οἰκουμένῃ στήλῃ πίστεως καὶ ὑπακοῆς ἵδρυται, ut loquitur Basilius in Constitt. monasticis. JUN. — Josephus lib. I Antiq., ejusdem saeculi cum Clemente scriptor, ex oculorum fide hoc ipsum testatum facit: Ἱστόρηκα δὲ αὐτήν· ἔτι γὰρ νῦν διαμένει. Quam rem ne minus probabilem putemus, rationem istius diuturnitatis impendio admirandam assignat Tertullianus; scilicet, quod perpetuis temporibus reparetur, et si quis advena formam mutilaverit, suggestu ex sese vulnera protinus complet, imo quod et fuso subinde sanguine, originem et cladem fateatur. Nec hic sistitur, sed et praesentis aevi scriptores (quam recte alii judicent) etiamnum superesse asserunt vivacem hanc, et suo quasi sale conditam statuam. FELL. At Colomesius nos amandat ad p. 109 Observat. suarum sacrarum. Vide et Diss. Joannis Clerici de statua salina, ubi haec fabula de industria expenditur.

"A pillar of salt to this day." Josephus, Antiquities, book 1, ch. 12, testifies that he saw the statue, and there is very frequent mention of it in authors, Hebrew, Greek and Latin. A notable testimony is that of St Irenaeus, Against Heresies, book 4, ch. 51: "Lot left his wife on the border, a statue of salt to this very day." And at the end of the chapter: "And when these things were done, the wife had remained in Sodom, no longer corruptible flesh, but a statue of salt abiding for ever, and showing by natural processes the things that are customary to a human being; because the Church too, which is the salt of the earth, has been left behind on the border of the earth, suffering the things that are human; and while whole members are often taken away from her, the statue of salt endures, which is the foundation of the faith, strengthening and sending on the sons to their Father." These words would seem rather obscure did not the verses of the poem entitled Sodoma, which has found a place among the works of Tertullian and of Cyprian, carry a torch before them: "For his companion, the wife, alas, even then ill bearing the law, a woman impatient, at the divine rumblings of heaven, alone turned back her bold eyes in vain; and, never to speak of what she had seen, there at once changed into brittle salt, she stood, herself her own tomb, and herself an image keeping her form without a body. For she lasts still in her bare station under the sky, neither crumbled by rains nor overthrown by winds. Indeed, if any stranger should mutilate her form, at once she fills up the wounds from herself by what she supplies. She is said, still living in another body now, to discharge the bountiful monthly courses of her sex with the usual blood." See the same Irenaeus, ch. 64 of the same book, and also Prudentius, Hamartigenia, verse 740 and following. COT. — "A pillar of salt." Cyril of Jerusalem, first Mystagogical Catechesis: "And his wife became a pillar of salt, set up as a monument for ever, keeping the memory of her wicked choice and turning back." Abraham, on the contrary, "is set up for the world as a pillar of faith and obedience", as Basil says in the Monastic Constitutions. JUN. — Josephus, Antiquities, book 1, a writer of the same age as Clement, attests this very thing on the evidence of his eyes: "I have seen it; for it still remains even now." And lest we think the thing less probable, Tertullian assigns a reason for this very wonderful permanence: namely, that it is repaired through all times, and "if any stranger should mutilate the form, it at once fills up the wounds by supply from itself"; indeed that, with blood shed from time to time, it confesses its origin and its disaster. Nor does it stop here, but writers of the present age too (how rightly, let others judge) assert that this lively statue, seasoned as it were with its own salt, survives even now. FELL. But Colomesius refers us to p. 109 of his Observationes sacrae. See also the dissertation of John Le Clerc on the statue of salt, where this fable is examined on purpose.

(75) ‹Ῥαὰβ ἡ πόρνη› · printed under col 232

Διὰ πίστιν.... ἡ πόρνη. Haec tantum hinc excerpsit Clemens Alex., l. c. GALL.

From "Because of faith" to "the harlot". Only this much Clement of Alexandria excerpted from here, in the place cited. GALL.

(76) ‹τοῦ τοῦ Ναυῆ› · printed under col 232

Ὑπὸ Ἰησοῦ τοῦ τοῦ Ναυῆ. Sic Wottoniana editio ex ms. Al. ex duobus τοῦ unum omittunt. ID.

"By Jesus the [son] of Nave." So the Wotton edition, from the manuscript. Others omit one of the two τοῦ. THE SAME.

(77) ‹τὴν χώραν αὐτῶν› · printed under col 232

Τὴν χώραν αὐτῶν. Editi αὐτοῦ. Ad fidem ms. αὐτῶν restituit Wott. Sic etiam legisse Jun. patet ex ejus versione: Rescivit terrae rex quod regionem eorum exploraturi venerant; licet in ejus editionis textum αὐτοῦ irrepserit. Junianam versionem arguebat Fellus, veram ms. lectionem ignorans. ID.

"Their land." The editions have αὐτοῦ. Wott. restored αὐτῶν on the authority of the manuscript. That Jun. too read so is plain from his version: "The king of the land learned that they had come to spy out their region"; although αὐτοῦ crept into the text of his edition. Fell found fault with Junius's version, not knowing the true reading of the manuscript. THE SAME.

(78) ‹ἀπεκρίθη› · printed under col 233

Ἡ δὲ ἀπεκρίθη. Cum Dav. lego ἥδε ἀπεκρίθη: Haec respondit. GALL.

"But she answered." With Dav. I read ἥδε ἀπεκρίθη: "she answered". GALL.

(79) ‹καὶ πορευόν[ται]› · printed under col 233

Καὶ πορεύονται. Cout. mallet, καὶ ποῦ πορεύονται, οὐκ οἶδα, et quo pergant nescio. At hujus supplementi capax non est ms. lacuna. Simplicior lectio quae hactenus invaluit. ID.

"And they are going." Cout. would prefer καὶ ποῦ πορεύονται, οὐκ οἶδα, "and where they are going I do not know". But the lacuna of the manuscript cannot hold this supplement. The simpler reading, which has prevailed till now. THE SAME.

(80) ‹ἐ[κείνους]› · printed under col 233

Οὐχ ὑποδεικνύουσα αὐτοῖς ἐκείνους. Ita ms. recte supplevit Cot. Juniana enim lectio [ὁδὸν] ὑποδεικνύουσα ἐ[ναντίαν] contextui et historicae veritati minime respondere videtur. ID. — [Οὐχ] ὑποδεικνύουσα αὐτοῖς ἐ[κείνους.] Cum variis modis quae desiderantur, suppleri queant; vir doctus edendum curavit, [ὁδὸν] ὑποδεικνύουσα αὐτοῖς ἐ[ναντίαν.] Viam ostendens eis contrariam: sensu plane diverso a verbis libri Josue, cap. II, vers. 5, ubi Rahab negat se scire quo homines illi abierint. Ostendit quidem mulier contrariam viam, sed exploratoribus Judaeis, non autem missis a Hierichuntis rege. Liceat autem hic obiter monere de vitio editionum S. Hieronymi, in nomine Rahabae, Libro de interpretatione nominum Hebraicorum, capite de Jesu Nave: Raal, latitudo, vel fames, sive impetus. Legendum enim dubio procul Raab. COT. — Junius quod hic in archetypo desideratur, studens supplere, ediderat, [ὁδὸν] ὑποδεικνύουσα αὐτοῖς ἐ[ναντίαν,] et Latine, viam ostendens eis contrariam. Quod cum Cotelerius animadverteret repugnare historiae sacrae, quae exploratores e domo Rahab tum nondum exiisse, sed in ea adhuc latitare docet, οὐχ pro ὁδόν, ἐ[κείνους] pro ἐ[ναντίαν] substituit. Nec dubium quin ejus correctio Junianae sit praeferenda lectioni: maxime cum hanc ad exploratores Josue, quibus unis Rahab viam contrariam ostendisse memoratur, referri orationis series non sinat. Antea etiam forte legendum, καὶ ποῦ πορεύονται, οὐκ οἶδα, et quo pergant nescio. COUST.

"Not showing them those men." Cot. rightly filled out the manuscript so. For Junius's reading, [ὁδὸν] ὑποδεικνύουσα ἐ[ναντίαν], seems not at all to answer to the context and to historical truth. THE SAME. — "[Not] showing them th[ose men]." Since what is wanting can be supplied in various ways, a learned man had printed [ὁδὸν] ὑποδεικνύουσα αὐτοῖς ἐ[ναντίαν], "showing them the contrary way", in a sense plainly different from the words of the book of Joshua, ch. 2, verse 5, where Rahab denies knowing where those men had gone. The woman did indeed show a contrary way, but to the Jewish spies, not to those sent by the king of Jericho. Let me here in passing give warning of a fault in the editions of St Jerome, in the name of Rahab, in the Book on the Interpretation of Hebrew Names, in the chapter on Jesus Nave: "Raal, breadth, or hunger, or onset." For beyond doubt Raab must be read. COT. — Junius, trying to supply what is wanting here in the archetype, had printed [ὁδὸν] ὑποδεικνύουσα αὐτοῖς ἐ[ναντίαν,] and in Latin "showing them the contrary way". When Cotelier noticed that this conflicts with the sacred history, which teaches that the spies had not yet left Rahab's house but were still hiding in it, he substituted οὐχ for ὁδόν and ἐ[κείνους] for ἐ[ναντίαν]. Nor is there doubt that his correction is to be preferred to Junius's reading, especially since the train of the discourse does not allow this to be referred to Joshua's spies, to whom alone Rahab is recorded to have shown a contrary way. Earlier, too, perhaps read καὶ ποῦ πορεύονται, οὐκ οἶδα, "and where they are going I do not know". COUST.

(81) ‹κα[τοι]κοῦσιν αὐτήν› · printed under col 233

Τοῖς κατοικοῦσιν αὐτήν. Lectum ergo Clementi comma versiculi 9, cap. II Josue, quod a multis editionibus abest, in Complutensi vero ita effertur, καὶ κατέπτησσον πάντες οἱ κατοικοῦντες τὴν γῆν ἀφ᾽ ὑμῶν, at codice 720 Bibliothecae regiae hoc modo, καὶ τετήκασι πάντες οἱ κατοικοῦντες τὴν γῆν, ἀπὸ προσώπου ὑμῶν. COT.

"On those who dwell in it." Clement therefore read the clause of verse 9, ch. 2 of Joshua, which is missing from many editions, but in the Complutensian runs thus: "and all the inhabitants of the land cowered before you", and in codex 720 of the Royal Library in this way: "and all the inhabitants of the land have melted away before your face". COT.

(82) ‹δοῦναι σημεῖον› · printed under cols 233–234 (left note column, running over into the right)

Καὶ προσέθεντο αὐτῇ δοῦναι σημεῖον. Hellenismus, in sacris litteris passim occurrens, quo alias utitur S. Pater, ut advertit Wott., idemque significat quod ἔδωκαν ἔτι αὐτῇ σημεῖον. Cotelerii versionem: Et addiderunt ut signum daret, suggillat Dav. quod historiae divinae repugnet: non enim Rahab speculatoribus, sed speculatores Rahab signum dederunt, ex Jos. II, 18. Sic igitur ipse, ad sensum quod attinet, interpretatur: Praeterea, vel insuper ei signum dederunt. Recte. At ejusdem erroris postulandi erant Junius et Fellus, Cotelerio praeeuntes, apud quos sic lego: Et ut signum daret, addiderunt. Hic reformandam esse Cotelerianam versionem non agnovit Cout. aliter emendaturus, ut alibi passim. Eam ipsi recensuimus, litterae tamen inhaerentes. GALL.

"And they added to give her a sign." A Hellenism occurring everywhere in the sacred writings, which the holy Father uses elsewhere, as Wott. notes, and it means the same as "they gave her a sign besides". Cotelier's version, "And they added that she should give a sign", Dav. censures because it conflicts with the divine history: for it was not Rahab who gave the spies a sign, but the spies who gave Rahab one, from Josh. 2:18. He himself therefore, as far as the sense goes, translates thus: "Besides, or moreover, they gave her a sign." Rightly. But Junius and Fell, going before Cotelier, were to be charged with the same error; in them I read thus: "And they added that she should give a sign." Cout. did not recognize that Cotelier's version must be amended here, though he would amend otherwise, as he does everywhere elsewhere. We have revised it ourselves, keeping, however, to the letter. GALL.

(83) ‹πρόδηλον ποιοῦντες› · printed under col 234

Πρόδηλον ποιοῦντες, etc. Habet haec figura et allegoria suffragatores multos magnosque: Justinum in Dialogo, p. 338, Irenaeum, lib. IV, cap. 37; Origenem Homil. 3 et 6 in Jesum Nave, et ad Matthaei XXVII, 28; Ambrosium libro de Salomone, cap. 5; et lib. V De fide, cap. 4; Hieronymum epist. 2; pseudo-Hieronymum ad Marci XIV, 1; Paulinum carmine 23; Augustinum in psalm. LXXXVI, 4; Prosperum De promissionibus et praedictionibus Dei, part. II, cap. 14; Fulgentium lib. I De remissione peccatorum, cap. 21; Theodoritum quaest. 2 in Josuam, et ad versum 31 cap. XI Epistolae ad Hebraeos. Ut nihil dicam de auctore operis imperfecti in Matthaeum, tomo VII B. Chrysostomi, ad cap. I, vers. 5, quo loci corrupte legitur signo rubri sparsi pro signo rubro sparti; item de Procopio Gazaeo, et aliis quos in adversariis meis notatos non inveni. Quam horrende coccinum interpretati sint Gnostici, cernere potes apud Epiphanium, in eorum haeresi, cap. 9. COT.

"Making it manifest", etc. This figure and allegory has many great supporters: Justin in the Dialogue, p. 338; Irenaeus, book 4, ch. 37; Origen, Homilies 3 and 6 on Jesus Nave, and on Matthew 27:28; Ambrose, in the book on Solomon, ch. 5, and On the Faith, book 5, ch. 4; Jerome, letter 2; pseudo-Jerome on Mark 14:1; Paulinus, poem 23; Augustine on Ps. 86:4; Prosper, On the Promises and Predictions of God, part 2, ch. 14; Fulgentius, On the Remission of Sins, book 1, ch. 21; Theodoret, question 2 on Joshua, and on verse 31 of ch. 11 of the Epistle to the Hebrews. Not to speak of the author of the Unfinished Work on Matthew, in vol. 7 of the blessed Chrysostom, on ch. 1, verse 5, in which place "with the sign of red sprinkled" is read corruptly for "with the sign of red cord"; likewise of Procopius of Gaza and others whom I have not found noted in my notebooks. How horribly the Gnostics interpreted the scarlet you can see in Epiphanius, in their heresy, ch. 9. COT.

(84) ‹διὰ τοῦ αἵματος› · printed under col 234

Διὰ τοῦ αἵματος. Post B. Clementem eodem trahere linteum istud observo Justinum M. Irenaeum, Origenem et alios, quorum nomina legere est in Observ. sacris, p. 97. COLOM.

"Through the blood." After the blessed Clement I observe that Justin Martyr, Irenaeus, Origen and others draw this cloth [the scarlet cord] to the same meaning; their names may be read in the Observationes sacrae, p. 97. COLOM.

(85) ‹οὐ μόνον πίστις› · printed under col 234, continued under cols 235–236

Οὐ μόνον πίστις, ἀλλὰ προφητεία. In Deo Israelis reposita fiducia, et ab ipso sperata salus ante Domini adventum, in justitiam atque fidem reputabantur, licet Messiae futurus adventus, cum ejusdem incarnationis, mortis et resurrectionis mysteriis minime essent perspecta. Eodem jure pleraeque res gestae per totam legis oeconomiam, prophetiae loco sunt habitae, Deo eas ita dirigente, ut futurae redemptionis statum adumbrarent. Ita ex Aegypto populi Israelitici exitus, transitus per mare Rubrum, serpentis aenei elevatio, ut innumera alia praeteream, ad Messiae tempora pertinuisse constat. Sed prae aliis, peculiari quodam jure, haec servatae vitae, quasi paschalis tessera, et in purpura sanguinis redempti pignus prophetiae elogium meruisse videbantur; siquidem in lege Mosaica perpetuus fere usus symboli illius, nimirum, coccini, in omnibus cujuscunque generis piamentis et lustrationibus. Ita Ep. ad Hebr. IX, 19, cum universus populus accepta lege lustrari deberet, Moses dicitur, accepisse sanguinem vitulorum et hircorum cum aqua et lana coccinea et hyssopo, ipsum quoque librum et omnem populum aspersisse. Idem in leprosi purificatione factum Levit. XIV, 49. Imo vero ex Thalmude discimus cod. Ioma, יומא, diem Chippurim כפורים (qui, si quis alius, expiationis per Domini sanguinem obtinendae typum gessit), non sine לשון של זהורית lingua seu filo coccineo celebratum. Imo si Gemarae ejusdem libri, et libro Iuchasin fides, exinde etiam de magnae istius solemnitatis successu judicium ferebatur; si enim expiatio rite peracta esset, coccus albedinem induebat היה לשון של זהורית מלבין, suisque nivibus similem reconciliatae gentis innocentiam spopondisse fertur. FELL. — Cf. Thalmud, Rosch-hasschana fol. 31 verso; Ioma, fol. 39 verso et fol. 67 recto. DRACH.

"Not only faith, but prophecy." Trust placed in the God of Israel, and salvation hoped for from Him before the coming of the Lord, were reckoned for righteousness and faith, although the future coming of the Messiah, with the mysteries of His incarnation, death and resurrection, were by no means clearly seen. By the same right most of the things done throughout the whole economy of the law were held in the place of prophecy, God so directing them that they should foreshadow the state of the future redemption. So the going out of the people of Israel from Egypt, the crossing of the Red Sea, the lifting up of the bronze serpent, to pass over countless others, are agreed to have referred to the times of the Messiah. But beyond others, by a certain special right, this token of life preserved, like a paschal token, and a pledge in the purple of redeeming blood, seemed to have earned the title of prophecy; since in the Mosaic law the use of that symbol, namely the scarlet, was almost constant in all expiations and purifications of whatever kind. So in the Epistle to the Hebrews 9:19, when the whole people, having received the law, was to be purified, Moses is said to have taken the blood of calves and goats with water and scarlet wool and hyssop, and sprinkled both the book itself and all the people. The same was done in the purification of the leper, Lev. 14:49. Indeed we learn from the Talmud, tractate Yoma (יומא), that the Day of Atonement (Kippurim, כפורים), which, if any, bore the type of the expiation to be obtained through the Lord's blood, was celebrated not without the לשון של זהורית, the tongue or thread of scarlet. Indeed, if the Gemara of the same book and the book Yuhasin are to be believed, a judgement was also formed from it on the success of that great solemnity; for if the expiation had been duly performed, the scarlet put on whiteness ("the tongue of scarlet became white"), and is said to have promised, like its own snows, the innocence of the reconciled nation. FELL. — Compare the Talmud, Rosh ha-Shanah fol. 31 verso; Yoma fol. 39 verso and fol. 67 recto. DRACH.

(86) ‹ἐν τῇ γυναικὶ γέγονεν› · printed under col 234 (below the broken-off note 85)

Προφητεία ἐν τῇ γυναικὶ γέγονεν. Origenes homil. 3 mox citata: Sed et ista meretrix, quae eos suscepit, ex meretrice efficitur jam propheta. Dicit enim: « Scio quia Dominus Deus vester tradidit vobis terram hanc. » Vides quomodo illa quae aliquando erat meretrix, et impia et immunda, nunc jam Spiritu sancto repleta est; et de praeteritis quidem confitetur, de praesentibus vero credit, prophetat autem et praenuntiat de futuris. COT.

"Prophecy came to be in the woman." Origen, in Homily 3 just cited: "But this harlot too, who received them, from a harlot is now made a prophetess. For she says: 'I know that the Lord your God has delivered this land to you.' You see how she who was once a harlot, both impious and unclean, is now filled with the Holy Spirit; and she confesses about the past, believes about the present, and prophesies and foretells about the future." COT.

(79) ‹judicium ac justitiam› (superior figure: text reference, called in Migne's Latin) · printed under col 235 (line under the columns)

Jer. IX, 23, 24; I Cor. I, 31; II Cor. X, 17.

Jer. 9:23, 24; 1 Cor. 1:31; 2 Cor. 10:17.

(80) ‹mensurabitur vobis› (superior figure: text reference, called in Migne's Latin) · printed under cols 235–236

Luc. VI, 36-38.

Luke 6:36–38.

(81) ‹sermones meos› (superior figure: text reference, called in Migne's Latin) · printed under col 236

Isa. LXVI, 2.

Isa. 66:2.

(85) continued from col 233: its end, printed at the head of the note band of this page (cols 235–236), is set whole in n233.

(87) ‹ἀλλ᾽ ἢ ὁ καυχώμενος› · printed under col 235

Ἀλλ᾽ ἢ ὁ καυχώμενος. Particulam ἢ, quam Jun. et editi omittunt praeter Londin., restituit ex ms. Wott. eamque exhibent LXX ad Jer. IX, 24. GALL.

"But rather he who boasts." The particle ἢ, which Jun. and the editions except the London one omit, Wott. restored from the manuscript, and the Seventy show it at Jer. 9:24. GALL.

(88) ‹ἐν Κυρίῳ καυχάσθω› · printed under col 235

Ἐν Κυρίῳ καυχάσθω. Ita quidem D. Paulus I Cor. I, 31; II, X, 17. Verum aliter Jerem. IX, 23, 24. Clemens, al. Cyprianus, alii. COLOM.

"Let him boast in the Lord." So indeed the blessed Paul, 1 Cor. 1:31; 2 Cor. 10:17. But Jer. 9:23, 24 has it otherwise; so Clement, in another place Cyprian, and others. COLOM.

(89) ‹καὶ δικαιοσύν[ην]› · printed under cols 235–236 (left note column, running over into the right)

Τοῦ ἐκζητεῖν αὐτὸν, καὶ ποιεῖν κρῖμα καὶ δικαιοσύνην. Legebat etiam ἐκζητεῖν Lucifer, vertit enim inquirere, lib. II pro S. Athanasio paulo post initium. Item καὶ ποιεῖν κρῖμα καὶ δικαιοσύνην reperies in Antiochi homilia 43. COT.

"To seek Him out, and to do judgement and righteousness." Lucifer too read ἐκζητεῖν, for he translates "to inquire", in book 2 on behalf of St Athanasius, a little after the beginning. Likewise "and to do judgement and righteousness" you will find in Antiochus, homily 43. COT.

(90) ‹στηρίσωμεν› · printed under col 236

Τούτοις στηρίσωμεν. Ita Wott. ex ms. Editi vero, omisso τούτοις, exhibent στηρίξωμεν. GALL.

"By these let us establish." So Wott. from the manuscript. The editions, however, omitting τούτοις, show στηρίξωμεν. GALL.

(91) ‹[ἡμ]ᾶς τοῖς› · printed under col 236

Ὑπηκόους ἡμᾶς τοῖς. Jun. ac editi, .... [ἀεὶ] τοῖς: contra fidem cod. ms. qui, teste Wottono, exhibet ὑπηκόους ... αστοις. Legit quoque Mill. ... αστοις; sicque lacunam supplevit, [σεβ]αστοῖς: satis infelici conjectura. Wott. igitur nihil haesitans ita hiatum complet: [ἡμ]ᾶς τοῖς. Dav. vero, [ὄντ]ας τοῖς. Utram harum lectionem seligas, per me licet. Juniana sane ac Milliana rejiciendae videntur. ID.

"Obedient ourselves to the." Jun. and the editions have …. [ἀεὶ] τοῖς, against the witness of the manuscript codex, which, on Wotton's testimony, shows ὑπηκόους … αστοις. Mill. too read … αστοις, and so filled the lacuna, [σεβ]αστοῖς: a rather unhappy conjecture. Wott. therefore, without any hesitation, fills the gap thus: [ἡμ]ᾶς τοῖς. Dav., however, [ὄντ]ας τοῖς. Whichever of these readings you choose, you have my leave. Those of Junius and Mill certainly seem to be rejected. THE SAME.

(92) ‹[ἡσύ]χιον› · printed under col 236

Ἐπὶ τὸν πραῢν καὶ ἡσύχιον. Nunc LXX: ἐπὶ τὸν ταπεινὸν καὶ ἡσύχιον, quo modo a multis lectum olim. Clementinae lectioni favent Athanasius in Domini occursum, Proclus in sanctam quintam feriam, Theodorus Studita serm. Catechet. 90. Psellus citatus in Catena in Psalmos et Chrysostomus hom. 9 in Genesim, expositione in psal. CXXXI et CXLII. Sermone de Christi precibus, et hom. 15 et 66 in Matthaeum; qui tamen homil. 55 in Genesim utrumque conjungit sic: ἐπὶ τὸν πρᾶον, καὶ ἡσύχιον, καὶ ταπεινόν; et homil. 41 in Matthaeum habet, ἐπὶ τὸν πρᾶον καὶ ταπεινόν. COT.

"Upon the meek and quiet." The Seventy now have "upon the lowly and quiet", as it was read by many of old. Favouring Clement's reading are Athanasius on the Meeting of the Lord, Proclus on Holy Thursday, Theodore the Studite, Catechetical sermon 90, Psellus cited in the Catena on the Psalms, and Chrysostom, Homily 9 on Genesis, in the exposition of Psalms 131 and 142, in the Sermon on the Prayers of Christ, and Homilies 15 and 66 on Matthew; who, however, in Homily 55 on Genesis joins both thus: "upon the meek, and quiet, and lowly"; and in Homily 41 on Matthew has "upon the meek and lowly". COT.

(93-94) ‹[Δί]καιον οὖν› · printed under col 236 (one note with the double number) Δίκαιον οὖν. In Pandecte Niconis Monachi λόγῳ ιη', cod. Reg. 2418, 2423, 2424: Κλήμεντος Ῥώμης. Δίκαιον οὖν καὶ ὅσιον, etc., ut supra inter testimonia veterum, col. 43. Connectit verba Clementis Epistola I, cap. hoc et sequenti et 46, item Epistola II, cap. 3. IDEM.

"It is right therefore." In the Pandect of Nicon the Monk, discourse 18, Royal codices 2418, 2423, 2424: "Of Clement of Rome. It is right therefore and holy", etc., as above among the testimonies of the ancients, col. 43. He joins words of Clement from Letter 1, this chapter, the following one and ch. 46, and likewise from Letter 2, ch. 3. THE SAME.

(95) ‹τὴν τυχοῦσαν› · printed under col 236

Τὴν τυχοῦσαν. Editi omittunt articulum τὴν, quem Wott. ex ms. restituit. GALL.

"No ordinary [harm]." The editions omit the article τὴν, which Wott. restored from the manuscript. GALL.

(96) ‹οἵτινες ἐξακοντίζουσιν› · printed under col 237

Οἵτινες ἐξακοντίζουσιν. Dominus Boisius deesse aliquid putat, et vocem λόγους, aut ῥήματα, suppleri debere. Ego malim, sine ulla additione, ἐξακονῶσιν legere, atque in versione nostra a nobis redditum est: ut vero sensus plenior et rotundior sit, non recuso τὰς γλώσσας addere, si quis ita velit, et phrasi quidem elegantissima, qua Libanius Epistola ad Basilium utitur: Εἰ ταῦτα γλώττης ἀργοτέρας, τίς ἂν εἴης αὐτὴν ἀκονῶν; Sic epistola ad Sallustium nondum edita, χεῖρα ἀκονᾷν dicit, ἤδη γὰρ ἀνισταμένων τῶν τὰς δεξιὰς εἰς τὸ ταχέως γράφειν ἀκονώντων· sic Psalmista, linguam improborum, qui iniquitatem et dolos machinantur, ξυρὸν ἠκονημένον, vocat. Quibus vero ἐξακοντίζειν magis placet, ad explendum sensum addere possunt, τὰς γλώσσας vel ταῖς γλώσσαις· lingua enim conviciantium et pravorum hominum, βολίς ἐστι τιτρώσκουσα, et τόξον ψευδές, ut loquitur Jeremias cap. IX, vers. 3 et 8, quam Salomon in Proverbiis μάχαιραν appellat, et Jobus μάστιγα. Unde Nazianzenus, epist. 191, quae in ms. codice bibliothecae Bodleianae, non Timotheo, ut in impressis, sed Stagirio sophistae, inscribitur: Κατάθεσθέ ποτε τὰ ὅπλα, καὶ τὰς σφενδόνας, καὶ τὰς δεινοτέρας μελίας, τὰς γλώσσας, αἷς κατ᾽ ἀλλήλων βάλλετε, καὶ τιτρώσκετε, et Nicephorus Callistus, lib. VIII, cap. 11 de Ariana haeresi, et schismate in Ecclesia tum orto, verba faciens: Οὐ γὰρ ἀλλόγλωσσοι ταῖς ἐκκλησίαις ἐπεστράτευον, ἀλλ᾽ ὁμοδίαιτοι καὶ ὁμόφυλοι κατ᾽ ἀλλήλων ὡπλίζοντο, ταῖς γλώσσαις, οἷα δόρασι, χρώμενοι. JUN.

"Who hurl." Master Bois thinks something is missing, and that the word λόγους or ῥήματα should be supplied. I would rather read, without any addition, ἐξακονῶσιν (who sharpen), and so it has been rendered by us in our version; but that the sense may be fuller and more rounded, I do not refuse to add τὰς γλώσσας (their tongues), if anyone so wishes, and indeed with a most elegant phrase which Libanius uses in a letter to Basil: "If these things belong to a rather idle tongue, who would you be, whetting it?" So in a letter to Sallustius not yet published he says "to whet the hand": "for already those who whet their right hands for writing quickly are rising"; so the Psalmist calls the tongue of the wicked, who devise iniquity and deceits, "a sharpened razor". Those, however, who prefer ἐξακοντίζειν can add, to complete the sense, τὰς γλώσσας or ταῖς γλώσσαις; for the tongue of revilers and wicked men is "a wounding dart" and "a lying bow", as Jeremiah says, ch. 9, verses 3 and 8, which Solomon in Proverbs calls a sword, and Job a scourge. Hence Nazianzen, letter 191, which in a manuscript codex of the Bodleian library is addressed not to Timothy, as in the printed editions, but to Stagirius the sophist: "Lay down at last your arms, and your slings, and the more terrible spears, your tongues, with which you strike and wound one another"; and Nicephorus Callistus, book 8, ch. 11, speaking of the Arian heresy and the schism then arisen in the Church: "For it was not men of foreign tongue who made war on the churches, but men of the same household and the same race armed themselves against one another, using their tongues as spears." JUN.

(97) ‹χρηστευσώμεθα αὐτοῖς› · printed under col 237

Χρηστευσώμεθα αὐτοῖς. Pro αὐτοῖς al. malunt ἀλλήλοις. Al. ἑαυτοῖς: quae sane vox interdum usurpatur pro ἀλλήλοις. Sic Coloss. III, 13: χαριζόμενοι ἑαυτοῖς. At lectio ms. retinenda videtur, si referatur ad schismaticos, de quibus paulo superius: τοῖς ἐν ἀλαζονείᾳ, κ. τ. λ., qui utique sensus contextui hujus capitis aptius cohaerere videtur. Sin aliter sentias, ne tunc quidem mutanda lectio: saepe namque utitur S. Pater his vocibus, αὐτοῖς, αὐτούς, pro ἀλλήλοις, ἀλλήλους, ut infra notatum ad Epist. 2, cap. 4. GALL.

"Let us be kind to them." For αὐτοῖς some prefer ἀλλήλοις. Others ἑαυτοῖς, which word is indeed sometimes used for ἀλλήλοις; so Col. 3:13: "forgiving one another". But the manuscript reading seems to be kept, if it is referred to the schismatics, of whom a little above, "those in arrogance", etc., which sense at any rate seems to fit the context of this chapter more aptly. If you think otherwise, not even then is the reading to be changed; for the holy Father often uses these words, αὐτοῖς, αὐτούς, for ἀλλήλοις, ἀλλήλους, as noted below on Letter 2, ch. 4. GALL.

(98) ‹ἐπ᾽ αὐτῆς› · printed under col 237

Χρηστοὶ ἔσονται οἰκήτορες γῆς, ἄκακοι δὲ ὑπολειφθήσονται ἐπ᾽ αὐτῆς. Haec ergo vere sunt LXX Senum. COT.

"The kind shall be inhabitants of the land, and the innocent shall be left upon it." These words, then, truly belong to the Seventy Elders. COT.

(99) ‹ἐξολεθρευθήσονται› · printed under cols 237–238 (left note column, running over into the right)

Ἐξολεθρευθήσονται. Junius et editi ad unum omnes legunt ἐξολοθρευθήσονται. At ms. ἐξολεθρευθήσονται, tum hic, tum perpetuo apud LXX. Sic et ὀλεθρεύω, ὀλέθρευσις, ὀλεθρευτής: et ἐξολεθρεύω, etc. Utuntur ὀλεθρεύω tum Eustathius, tum Suidas; adeo ut antiquior esse videatur et accuratior scribendi ratio per ε: derivatur enim ὀλεθρεύω ab ὄλεθρος, quod semper scribitur cum ε. Wott. GALL. — Quod hic de LXX asseritur manifestus est error. Etenim apud seniores illos perpetuo legimus ὀλοθρεύω, ἐξολοθρεύω. Sic etiam ὀλόθρευσις, ἐξολόθρευμα (utrumque ἅπαξ λεγόμενον, Jos. XVII, 13; et I Reg. XV, 21), ἐξολόθρευσις. Suidas vero in Lexico altum de his ambobus verbis tenet silentium. Nihil dicere possum de Eustathio quem non habeo prae manibus. DRACH.

"Shall be destroyed." Junius and the editions to a man read ἐξολοθρευθήσονται. But the manuscript has ἐξολεθρευθήσονται, both here and always in the Seventy. So too ὀλεθρεύω, ὀλέθρευσις, ὀλεθρευτής, and ἐξολεθρεύω, etc. Both Eustathius and Suidas use ὀλεθρεύω, so that the spelling with ε seems to be the older and more accurate; for ὀλεθρεύω is derived from ὄλεθρος, which is always written with ε. Wott. GALL. — What is asserted here about the Seventy is a manifest error. For in those Elders we always read ὀλοθρεύω, ἐξολοθρεύω. So too ὀλόθρευσις, ἐξολόθρευμα (each a word used once, Josh. 17:13 and 1 Sam. 15:21), ἐξολόθρευσις. Suidas in his Lexicon keeps deep silence about both these words. About Eustathius, whom I do not have at hand, I can say nothing. DRACH.

(100) ‹Εἶδον› · printed under col 238

Εἶδον, κ. τ. λ. Haec et sequentia usque ad initium cap. 16, paucis mutatis, recitat Clemens Alex. Στρωμ., lib. IV, cap. 5, pag. 577. GALL.

"I saw", etc. This and what follows up to the beginning of ch. 16, with a few changes, Clement of Alexandria quotes, Stromata, book 4, ch. 5, p. 577. GALL.

(1) ‹ἐπαιρόμενον› · printed under col 238

Αἰπερόμενον. Editi αἰρόμενον. At ms. αἰπερόμενον. Neque suspicari quis potest, quin hic legendum sit ἐπαιρόμενον, ut apud LXX. Cum enim in hoc ms. ε et αι saepissime inter se permutentur, utraque tum vocali tum diphthongo suis locis restituta, αἰπερόμενον evadit ἐπαιρόμενον. Wott. ID.

Αἰπερόμενον. The editions have αἰρόμενον. But the manuscript has αἰπερόμενον. Nor can anyone doubt that ἐπαιρόμενον (lifted up) should be read here, as in the Seventy. For since in this manuscript ε and αι are very often interchanged, when both the vowel and the diphthong are restored to their places, αἰπερόμενον becomes ἐπαιρόμενον. Wott. THE SAME.

(2) ‹ἐγκατάλειμμα› · printed under col 238

Ἐγκατάλειμμα. Memoriam intelligit Euthymius, quae duplici modo conservatur, vel per prolem, vel per bona opera; ingeniosissime vero Ferrandus locum hunc ita παραφράζει: Erit tempus quo insonti homini merces congruens rependetur. Uterque ad Hymnographi mentem. COLOM.

"A remnant." Euthymius understands memory, which is preserved in two ways, either through offspring or through good works; but Ferrandus most ingeniously paraphrases this place thus: "There will be a time when a fitting reward will be paid to the innocent man." Both according to the mind of the Hymnographer. COLOM.

(3) ‹Τοίνυν› · printed under col 238

Τοίνυν, κ. τ. λ. Haec quoque Nicon in Pandect., ut modo notatum, cap. 14. GALL.

"Therefore", etc. Nicon too has this in the Pandect, as just noted, ch. 14. GALL.

(4) ‹βουλομένοις› · printed under col 238

Βουλομένοις. Al. λαλουμένοις, al. βουλευομένοις. At, amabo te, cur demum ms. lectio sollicitanda? An non satis clare insinuat S. Pater et animi perversi sententiam et verba dolosa? ID.

"Wishing." Others have λαλουμένοις, others βουλευομένοις. But, pray, why after all should the manuscript reading be disturbed? Does not the holy Father suggest clearly enough both the intention of a perverse mind and deceitful words? THE SAME.

(5) ‹εὐλογοῦσαν› · printed under col 238

Εὐλογοῦσαν. Hanc ms. lectionem recte se habere Mill. perspexit: tertia scilicet pluralis Dorica. Clem. Alex. εὐλογοῦσι. Editi vero cum LXX εὐλόγουν. Millio accedo; eamque lectionem confirmo ex LXX, Psalm. V, 10: Ταῖς γλώσσαις αὐτῶν ἐδολιοῦσαν. Qui sane locus, Dorica item dialecto expressus, mihi videtur huic Clementino quam simillimus. Id non advertens Wott. minus recte censuit, hic forte legendum εὐλόγησαν: haec enim temporum inversio psalmi a Clemente recitati sententiam immutat. ID.

"They blessed." Mill. saw that this manuscript reading is sound: namely a Doric third person plural. Clement of Alexandria has εὐλογοῦσι. The editions, with the Seventy, εὐλόγουν. I side with Mill., and I confirm the reading from the Seventy, Ps. 5:10: "With their tongues they dealt deceitfully (ἐδολιοῦσαν)." This place, expressed likewise in the Doric dialect, seems to me very like this one of Clement. Not noticing this, Wott. judged less rightly that εὐλόγησαν should perhaps be read here: for this inversion of tenses changes the sense of the psalm quoted by Clement. THE SAME.

(6) ‹καρδίᾳ αὐτῶν› · printed under col 238

Τῇ δὲ καρδίᾳ αὐτῶν. Vocem αὐτῶν, quae deest editis, restituit Wott. ex ms. ID.

"But with their heart." The word αὐτῶν, which is missing in the editions, Wott. restored from the manuscript. THE SAME.

(82) ‹remanebunt in ea› (superior figure: text reference, called in Migne's Latin) · printed under col 237 (line under the columns)

Prov. II, 21, 22 sec. LXX.

Prov. 2:21, 22, according to the Seventy.

(83) ‹exterminabuntur ab illa› (superior figure: text reference, called in Migne's Latin) · printed under col 237

Psal. XXXVI, 9.

Ps. 36:9.

(84) ‹homini pacifico› (superior figure: text reference, called in Migne's Latin) · printed under col 238

Ibid. 35-37.

Ibid. 35–37.

(85) ‹longe abest a me› (superior figure: text reference, called in Migne's Latin) · printed under col 238

Isa. XXIX, 13.

Isa. 29:13.

(86) ‹corde vero suo maledicebant› (superior figure: text reference, called in Migne's Latin) · printed under col 238

Psal. LXI, 5.

Ps. 61:5.

(87) ‹in testamento ejus› (superior figure: text reference, called in Migne's Latin) · printed under col 239 (line under the columns)

Psal. LXXVII, 36, 37.

Ps. 77:36, 37.

(88) ‹labia dolosa› (superior figure: text reference, called in Migne's Latin) · printed under col 239

Psal. XXX, 19.

Ps. 30:19.

(89) ‹fiducialiter agam in eo› (superior figure: text reference, called in Migne's Latin) · printed under cols 239–240

Psal. XI, 4-6.

Ps. 11:4–6.

(7-8) ‹Ἄλαλα γενηθήτω› · printed under col 239 (one note with the double number) Ἄλαλα γενηθήτω, κ. τ. λ. Editi omnes, praeter Londinensem, ἀλλά pro ἄλαλα, quod tamen exhibent tum cod. ms. tum Clem. Alex. At locus iste mutilus apud utrumque Clementem, ita restituendus: Ἄλαλα γενηθήτω τὰ χείλη τὰ δόλια [καὶ ἐξολεθρεύσαι Κύριος πάντα τὰ χείλη τὰ δόλια, καὶ] γλῶσσαν μεγαλοῤῥήμονα. Hinc enim hiatus iste manavit, quod librarius a priore δόλια oculos suos ad γλῶσσαν post alterum δόλια converterit. Idque jam antea monuerunt Potterus ad Clem. Alex. Στρωμ., lib. IV, cap. 6, pag. 578, et Wott. ad h. l. GALL. — Ἀλλὰ γενηθήτω. Clemens Alexandrinus legit ἄλαλα, et quidem recte; locus autem hic conflatus est ex vers. 19 psalmi XXX juxta computationem Graecorum, et versu 4 psal. XI et eis qui sequuntur. In testimoniis Scripturarum citandis, solemne esse Patribus, ex variis locis unum corpus efficere, supra notavimus. Cur autem in imperativo γενηθήτω et non γενηθείη scribatur, audiatur Basilius ad illud psalm. XLIV: Καὶ κατευοδοῦ, καὶ βασίλευε. Μὴ ξενιζέτω δὲ ἡμᾶς τὸ προστακτικῶς λέγεσθαι τὸ, κατευοδοῦ, διὰ τὴν συνήθειαν τῆς Γραφῆς, οὕτως ἀεὶ σχηματιζούσης τὰ εὐκτικά· γενηθήτω γὰρ τὸ θέλημά σου, ἀντὶ τοῦ γενηθείη, καὶ ἐλθέτω ἡ βασιλεία σου, ἀντὶ τοῦ ἔλθῃ, et Cyrillus ad illud psal. LIV: Ἐλθέτω δὴ θάνατος ἐπ᾽ αὐτούς, ut et in Catena nostra, non tantum εὐκτικά, sed προῤῥητικὰ etiam in Scripturis προστακτικῶς efferri, auctor est. Ἔθος ἐστὶ τῇ Γραφῇ τὰ προῤῥητικὰ προστακτικῷ τρόπῳ προφέρεσθαι· καὶ ἐνταῦθα τοίνυν τὸ, ἐλθέτω θάνατος, καὶ τὸ, καταβήτωσαν, ἀντὶ τοῦ ἐλεύσεται, καὶ καταβήσονται, εἴρηται. JUN.

"Let [the deceitful lips] become speechless", etc. All the editions except the London one have ἀλλά for ἄλαλα, which, however, both the manuscript codex and Clement of Alexandria show. But this place, mutilated in both Clements, is to be restored thus: "Let the deceitful lips become speechless [and may the Lord destroy all the deceitful lips, and] the boastful tongue." For the gap came from this, that the copyist turned his eyes from the first δόλια to γλῶσσαν after the second δόλια. This was already pointed out before by Potter on Clement of Alexandria, Stromata, book 4, ch. 6, p. 578, and by Wott. on this place. GALL. — Ἀλλὰ γενηθήτω. Clement of Alexandria reads ἄλαλα, and rightly; this place, however, is put together from verse 19 of Psalm 30 in the reckoning of the Greeks, and verse 4 of Psalm 11 and those that follow. That it is customary for the Fathers, in quoting testimonies of the Scriptures, to make one body out of various places, we noted above. As to why it is written in the imperative γενηθήτω and not γενηθείη, let Basil be heard on the text of Psalm 44, "And prosper, and reign": "Let it not surprise us that 'prosper' is said in the imperative, because of the custom of Scripture, which always shapes its wishes so: for 'Thy will be done' stands for 'may it be done', and 'Thy kingdom come' for 'may it come'"; and Cyril, on the text of Psalm 54, "Let death come upon them", as also in our Catena, states that in the Scriptures not only wishes but also prophecies are expressed in the imperative: "It is the custom of Scripture to utter prophecies in the imperative mood; and here too, then, 'let death come' and 'let them go down' are said for 'will come' and 'will go down'." JUN.

(9) ‹μεγαλύνωμεν› · printed under col 239

Μεγαλύνωμεν. Dav. leg. μεγαλυνοῦμεν, ut habent LXX psalm. XI, 5. Ejus conjectura confirmatur ex Clem. Alex. qui et ipse sic legit l. c. GALL.

"Let us magnify." Dav. reads μεγαλυνοῦμεν, as the Seventy have, Ps. 11:5. His conjecture is confirmed from Clement of Alexandria, who himself also reads so in the place cited. GALL.

(10) ‹τὸ σκῆπτρον› · printed under cols 239–240 (left note column, running over into the right)

Τὸ σκῆπτρον τῆς μεγαλωσύνης τοῦ Θεοῦ ὁ Κύριος ἡμῶν Χριστὸς Ἰησοῦς. Apposite Procopius ad Exodi caput IV initio: Dicitur Christus baculus, quod omnes ab ipso sustinemur et confirmamur. Sermone namque Domini confirmati et consolidati sunt coeli. Fulcit quoque sermo Dei justos. Et per Filium quasi baculum portamur ad Patrem. Ait enim: Compellam sive cogam ipsos sub baculum meum. Baculus, sive virga, regni symbolum est. Imperat siquidem per Filium omnibus Deus Pater. Ad hunc inquit David: Virga tua et baculus tuus consolata sunt me. Haec est virga quae progerminat ex radice Jesse. Haec est virga Aaronis florida, etc. COT. — Τὸ σκῆπτρον. Hieronymus in LII cap. Isaiae hunc locum laudat, ut supra inter veterum testimonia de Clemente et ejus scriptis, a nobis notatum est. De ratione autem primi adventus Christi in humilitate et clementia, addatur ex Epistola ad Diognetum, Justini Martyris locus: Τοῦτον πρὸς αὐτοὺς ἀπέστειλεν, ἆρά γε ὡς ἀνθρώπων ἄν τις λογίσαιτο, ἐπὶ τυραννίδι, καὶ φόβῳ, καὶ καταπλήξει; οὐμενοῦν, ἀλλ᾽ ἐν ἐπιεικείᾳ καὶ πραΰτητι, etc., et de duplici habitu et duplici adventu Christi legatur Tertullianus, capite ultimo Contra Judaeos. JUN. — Respicit ps. XLIV, 7: Ῥάβδος εὐθύτητος ἡ ῥάβδος τῆς βασιλείας σου, quem locum adducit Auctor ad Heb. I, 8 ad divinas Christi praerogativas stabiliendum, quo etiam prolato concludit Justinus M. adversus Tryphonem ὅτι καὶ προσκυνητός ἐστι καὶ Θεὸς, καὶ Χριστός. Et quidem eo felicius adducitur hic locus ad retundendam Judaeorum pertinaciam, quod ad Messiam pertinere vel ipsi fatentur Rabbini; scilicet, Thargum, Kimchi, Aben Ezra, et Sal. Iarchi. Certe Christus Dei sceptrum, quod potentiae symbolum, rectissime dicitur, siquidem per eum omnia facta sunt quae sunt facta, Joan. I, et ut ait auctor ad Heb., τοὺς αἰῶνας ἐποίησεν. Male ergo vapulat auctor noster, apud Photium, quod Christum ἐξονομάζων οὐδὲ τὰς θεοπρεπεῖς, καὶ ὑψηλοτέρας περὶ αὐτοῦ ἀφῆκε φωνάς. FELL.

"The sceptre of the majesty of God, our Lord Christ Jesus." Aptly Procopius, at the beginning of ch. 4 of Exodus: "Christ is called a staff, because we are all sustained and strengthened by Him. For by the word of the Lord the heavens were strengthened and made firm. The word of God also supports the righteous. And through the Son, as by a staff, we are carried to the Father. For He says: I will drive or compel them under My staff. A staff, or rod, is a symbol of kingship. For God the Father rules all things through the Son. To Him David says: Thy rod and Thy staff have comforted me. This is the rod that springs from the root of Jesse. This is the flowering rod of Aaron", etc. COT. — "The sceptre." Jerome, on ch. 52 of Isaiah, cites this place, as we have noted above among the testimonies of the ancients on Clement and his writings. On the manner, moreover, of Christ's first coming in humility and clemency, let there be added the passage of Justin Martyr from the Epistle to Diognetus: "Did He send Him to them, as a man might reckon, for tyranny and fear and terror? Not at all, but in gentleness and meekness", etc.; and on the twofold condition and twofold coming of Christ let Tertullian be read, in the last chapter Against the Jews. JUN. — He has in view Ps. 44:7: "A rod of uprightness is the rod of Thy kingdom", a place which the Author to the Hebrews, 1:8, adduces to establish the divine prerogatives of Christ, and having produced which Justin Martyr against Trypho concludes "that He is both to be worshipped, and is God, and Christ". And this place is adduced all the more happily to blunt the obstinacy of the Jews, because even the Rabbis themselves admit that it refers to the Messiah: namely the Targum, Kimchi, Aben Ezra and Sal. Jarchi. Certainly Christ is most rightly called the sceptre of God, which is the symbol of power, since through Him all things were made that were made, John 1, and, as the author to the Hebrews says, "He made the ages". Wrongly, therefore, is our author beaten in Photius, because in naming Christ "he did not even utter the words befitting God and more exalted about Him". FELL.

(11) ‹ἀνθρώπων› · printed under col 240, continued under cols 241–242

Ἐκλεῖπον παρὰ τὸ εἶδος τῶν ἀνθρώπων. Aliter, ἐκλεῖπον παρὰ τοὺς υἱοὺς τῶν ἀνθρώπων. Et, ἐκλεῖπον παρὰ πάντας τοὺς ἀνθρώπους. Deficiens citra filios hominum. Et deficiens citra omnes homines, inquit Tertullianus cap. 14 libri adversus Judaeos, ac lib. III contra Marcionem cap. 17. Apud Gregorium Nyssenum, tomo II, in testimoniis adver- sus Judaeos cap. De passione, pag. 156. Deficiens propter (rectius versum fuisset praeter vel ultra) morem filiorum hominum. Hoc est Graece ἐκλεῖπον παρὰ τὸ ἦθος τῶν υἱῶν τῶν ἀνθρώπων. Editio Aldina, codex Regius 229 et Procopius, ἐκλεῖπον παρὰ πάντας τοὺς υἱοὺς τῶν ἀνθρώπων. COT.

"Falling short beside the form of men." Otherwise, "falling short beside the sons of men". And "falling short beside all men". "Deficient beside the sons of men", and "deficient beside all men", says Tertullian in ch. 14 of the book Against the Jews, and in book 3 Against Marcion, ch. 17. In Gregory of Nyssa, vol. 2, in the testimonies against the Jews, the chapter On the Passion, p. 156: "Deficient because of (it would more rightly have been rendered 'beside' or 'beyond') the manner of the sons of men." That is, in Greek, ἐκλεῖπον παρὰ τὸ ἦθος τῶν υἱῶν τῶν ἀνθρώπων. The Aldine edition, Royal codex 229 and Procopius have "falling short beside all the sons of men". COT.

(12) ‹ἥκει εἰς θάνατον› · printed under col 241

Ἥκει εἰς θάνατον. Hodierna LXX versio pro ἥκει habet ἤχθη. At Clementinam lectionem confirmat S. Justinus Martyr Apol. 2, n. 11. GALL. — Ἀπὸ τῶν ἀνομιῶν τοῦ λαοῦ μου ἥκει εἰς θάνατον. Ut plerarumque aliarum varietatum, ita istius exempla dari possunt. Vide Justini Martyris Apologiam 2, p. 86; Dialogum, p. 230; Chrysostomi orationem in illud, Pater si possibile est, tom. II, p. 127, librum quod Christus sit Deus, tomo eodem p. 830, et Gregentii disputationem p. 53. Porro corrupta esse arbitror ista Eusebii lib. IV Demonstrationis evangelicae, cap. 16, p. 190. Ὡς πρόβατον ἐπὶ σφαγὴν ἀγόμενον, ἀπό τε τῶν ἀνομιῶν αὐτῶν. COT.

"He comes to death." The present version of the Seventy has ἤχθη (he was led) for ἥκει. But St Justin Martyr confirms Clement's reading, Apology 2, n. 11. GALL. — "From the iniquities of my people he comes to death." As for most other variants, so for this one examples can be given. See Justin Martyr, Apology 2, p. 86; the Dialogue, p. 230; Chrysostom's oration on the text "Father, if it is possible", vol. 2, p. 127, the book That Christ is God, same volume, p. 830; and the disputation of Gregentius, p. 53. Further, I think these words of Eusebius, Demonstratio evangelica, book 4, ch. 16, p. 190, are corrupt: "as a sheep led to the slaughter, and from their iniquities". COT.

(13) ‹τῆς πληγῆς› · printed under cols 241–242 (left note column, running over into the right)

Τῆς πληγῆς. Sic Wott. ex ms. Editi vero ταῖς πληγαῖς. Ms. lectionem exhibet et S. Justinus l. c. eamque agnoscit cod. Vat. GALL.

"Of the stroke." So Wott. from the manuscript. The editions, however, have ταῖς πληγαῖς. St Justin too, in the place cited, shows the manuscript reading, and the Vatican codex recognizes it. GALL.

(14) ‹ἐὰν δῶται› · printed under col 242

Ἐὰν δῶται. Wott. qui hanc lectionem exhibet ex ms. legit δῶτε cum editis, αι pro ε positum existimans. At S. Justinus l. c. legit δῶται. Sic etiam cod. Alex. apud Isaiam LIII, 10. Itaque a ms. minime recedendum putamus. ID.

"If it is given." Wott., who shows this reading from the manuscript, reads δῶτε with the editions, thinking αι was put for ε. But St Justin, in the place cited, reads δῶται. So too the Alexandrian codex at Isa. 53:10. We therefore think there should be no departure at all from the manuscript. THE SAME.

(15) ‹καὶ τοῖς ἀνόμοις› · printed under col 242

Καὶ τοῖς ἀνόμοις. LXX: καὶ ἐν τοῖς ἀνόμοις. Ita et S. Justinus l. c. ID.

"And with the lawless." The Seventy have καὶ ἐν τοῖς ἀνόμοις. So too St Justin in the place cited. THE SAME.

(16) ‹δι᾽ αὐτοῦ› · printed under col 242

Δι᾽ αὐτοῦ. Haec verba quae desiderantur in editis, Wott. ex ms. restituit, agnoscitque Junii versio, quae sic se habet: Quae sub jugum ejus gratiae per ipsum venimus. Ea quoque Walkius in Anglica sua versione inseruit. ID.

"Through Him." These words, which are wanting in the editions, Wott. restored from the manuscript, and Junius's version recognizes them, which runs thus: "who have come through Him under the yoke of His grace". Wake too inserted them in his English version. THE SAME.

(17) ‹ἐλθόντος› · printed under col 242

Ἐλθόντος. Librarii mendum. Leg. ἐλθόντες. His adde ex Wott. in hoc ms. saepe inter se permutari ε in ο: unde in eo legitur paulo superius, hoc ipso in capite: Ἡ ψυχὴ ὑμῶν ὄψεται τὸ σπέρμα μακρόβιον; ubi procul dubio legendum est ὄψεται. ID.

"Having come" (genitive singular). A copyist's fault. Read ἐλθόντες. Add to this, from Wott., that in this manuscript ε and ο are often interchanged: whence in it one reads a little above, in this very chapter, "Your soul shall see a long-lived seed"; where beyond doubt ὄψεται should be read. THE SAME.

(11) continued from col 240: its end, printed at the head of the note band of this page (cols 241–242), is set whole in n240.

(90) ‹eorum traditus est› (superior figure: text reference, called in Migne's Latin) · printed under col 241 (line under the columns)

Isa. LIII, 1 et seq.

Isa. 53:1 and following.

(91) ‹quoniam vult eum› (superior figure: text reference, called in Migne's Latin) · printed under col 241

Psal. XXI, 7-9.

Ps. 21:7–9.

(92) ‹Imitatores etiam simus› (superior figure: text reference, called in Migne's Latin) · printed under col 242

Clemens Alex., Strom. IV, p. 516 haec laudat.

Clement of Alexandria, Stromata 4, p. 516, cites these words.

(93) ‹melotis circumierunt› (superior figure: text reference, called in Migne's Latin) · printed under col 243 (lines under the columns)

Heb. XI, 37.

Heb. 11:37.

(94) ‹Dei amicus› (superior figure: text reference, called in Migne's Latin) · printed under cols 243–244

II Paral. XX, 7; Isa. XLI, 8; Jac. II, 23.

2 Chr. 20:7; Isa. 41:8; James 2:23.

(95) ‹terra et cinis› (superior figure: text reference, called in Migne's Latin) · printed under col 244

Gen. XVIII, 27.

Gen. 18:27.

(96) ‹abstinens ab omni malo› (superior figure: text reference, called in Migne's Latin) · printed under col 244

Job I, 1.

Job 1:1.

(97) ‹sit vita ejus› (superior figure: text reference, called in Migne's Latin) · printed under cols 244 and 243 (runs into the second line)

Job XIV, 4, sec. LXX.

Job 14:4, according to the Seventy.

(98) ‹appellatus est› (superior figure: text reference, called in Migne's Latin) · printed under col 243 (second line)

Num. XII, 7; Heb. III, 2-5.

Num. 12:7; Heb. 3:2–5.

(99) ‹tardus lingua› (superior figure: text reference, called in Migne's Latin) · printed under col 244 (second line)

Exod. III, 11; IV, 10.

Exod. 3:11; 4:10.

(18) ‹[ἐν δέρμα]σιν αἰγείοις› · printed under col 243

Οἵτινες ἐν δέρμασιν, κ. τ. λ. Clem. Alex. Στρωμ., lib. IV, cap. 17, a cap. 12 hujus epist. transit ad praesens cap. 17 nonnulla hinc excerpens. GALL. — Οἵτινες ἐν δέρμασιν. Hic locus ex II ad Hebraeos desumptus est, prout tota haec narratio de fide et obedientia patriarcharum: similitudinem sensuum et verborum, quam Patres inter Epistolam ad Hebraeos, et hanc Clementis esse dixerunt, ex hoc loco et aliis facile deprehendere potest diligens et attentus lector. Clemens Alex., lib. IV Strom. addit, καὶ τριχῶν καμηλείων πλέγμασι. JUN.

"Who in skins", etc. Clement of Alexandria, Stromata, book 4, ch. 17, passes from ch. 12 of this letter to the present ch. 17, excerpting some things from here. GALL. — "Who in skins." This place is taken from [ch.] 11 of Hebrews, as is this whole account of the faith and obedience of the patriarchs; the likeness of thoughts and words which the Fathers said existed between the Epistle to the Hebrews and this one of Clement, a careful and attentive reader can easily detect from this place and others. Clement of Alexandria, Stromata, book 4, adds "and in weavings of camel hair". JUN.

(19) ‹ταπεινοφρονῶν› · printed under col 243

Ταπεινοφρονῶν. Ms. exhibet ταπεινοφρωνων: unde posterius ων redundare existimo; adeo ut legendum sit ταπεινόφρων: quod aptius consentit cum analogia et syntaxi Graecae linguae, in qua duo participia rarius concurrunt absque copula. Sic infra sub initium cap. 19, simili errore legitur in ms. ταπεινοφρονον pro ταπεινόφρον. Wott. GALL.

"Being humble-minded." The manuscript shows ταπεινοφρωνων; whence I think the latter ων is redundant, so that ταπεινόφρων should be read, which agrees better with the analogy and syntax of the Greek language, in which two participles rarely come together without a copula. So below, at the beginning of ch. 19, by a like error ταπεινοφρονον is read in the manuscript for ταπεινόφρον. Wott. GALL.

(20) ‹εἶπεν› · printed under col 243

Εἶπεν. Ita cod. ms. At Jun. cum editis, praeter Londin. litteris miniatis aut hamis inclusum exhibet λέγει; perinde ac si nihil hic exstaret in ms. ID.

"He said." So the manuscript codex. But Jun., with the editions except the London one, shows λέγει in red letters or enclosed in hooks, just as if nothing stood here in the manuscript. THE SAME.

(21) ‹ἐὰν καὶ› · printed under col 243

Ἐὰν καί. Ita lacunam supplet Wott. pro quo Jun. cum editis, οὐδὲ εἰ. Mill. εἰ καί. Cotel. vel οὐδ᾽ ἂν vel ἐὰν καί, vel κἄν. Plura in hunc Jobi locum observat lectu digna Cl. Sabatierius in Biblior. sacror. Latinis versionib. antiq. tom. I, pag. 856. ID. — Οὐδὲ εἰ μιᾶς ἡμέρας ἡ ζωὴ αὐτοῦ, vel οὐδ᾽ ἂν, vel ἐὰν καί, vel κἄν. Primum reperies in Clemente Alexandrino Strom. III et IV, p. 468, 516, et Origene homil. 5 in Jeremiam, et tomo XV in Matthaeum, ad cap. XIX, vers. 29. Secundum in Constitutionibus apostolicis, lib. II, cap 18; Epiphanio haeresi 59, cap. I; Chrysostomo Serm. in Praecursorem Domini, tomo VI, et Gregorio Nysseno Oratione de poenitentia, tom. II; tertium in Codicibus vulgatis. Ultimum in Philone Judaeo libro De nominum mutatione: μιᾶς ἡμέρας habent multi, alii μία ἡμέρα; Catena vero ms. in Jobum cod. 495, bibliothecae Regiae, μίαν ἡμέραν. COT.

"Even if." So Wott. fills the lacuna, for which Jun., with the editions, has οὐδὲ εἰ; Mill. εἰ καί; Cotel. either οὐδ᾽ ἂν or ἐὰν καί, or κἄν. The distinguished Sabatier notes on this place of Job many things worth reading, in the Ancient Latin Versions of the Sacred Bible, vol. 1, p. 856. THE SAME. — "Not even if his life be of one day", or οὐδ᾽ ἂν, or ἐὰν καί, or κἄν. The first you will find in Clement of Alexandria, Stromata 3 and 4, pp. 468, 516, and in Origen, Homily 5 on Jeremiah, and vol. 15 on Matthew, on ch. 19, verse 29. The second in the Apostolic Constitutions, book 2, ch. 18; in Epiphanius, heresy 59, ch. 1; in Chrysostom, Sermon on the Forerunner of the Lord, vol. 6; and in Gregory of Nyssa, Oration on Repentance, vol. 2; the third in the common codices; the last in Philo the Jew, in the book On the Change of Names. Many have μιᾶς ἡμέρας, others μία ἡμέρα; but a manuscript Catena on Job, codex 495 of the Royal Library, μίαν ἡμέραν. COT.

(22) ‹λ[ῦσαι τὸν Ἰσραὴλ] διὰ› · printed under cols 243–244 (left note column, running over into the right)

Λῦσαι τὸν Ἰσραὴλ διά. Jun. cum editis: Ῥῦσαι τὸν Ἰσραὴλ ἀπό: contra cod. ms. fidem, quem testatur Mill. apud Russelium, lacunae initio exhibere litteram λ non ρ, et praepositionem διά non ἀπό, hiatumque non nisi undecim litteras admittere. Ipse itaque legit λ[αὸν αὐτοῦ Ἰσλ] διά. Al. aliter. Ego vero chasma istud sic sanandum censeo: Ἔκρινεν ὁ Θεὸς ΛΥΣΑΙ ΤΟΝ ΙΣΛ διὰ τῶν μαστίγων. Ut sensus sit: decrevisse Deum eruere e captivitate Aegyptiaca Israelem, dum flagellis et contumeliis acrius premebatur. Eadem enim vi pollere mihi videtur h. l. praepositio διά, qua I Pet. III, 20. Ὀλίγαι... ψυχαὶ διεσώθησαν δι᾽ ὕδατος: Paucae..... animae salvae factae sunt per aquam, id est, medias inter undas Noemum ejusque familiam Deus servavit incolumem. GALL.

"To free Israel through." Jun., with the editions, has "to rescue Israel from", against the witness of the manuscript codex, which, Mill. testifies in Russel, shows at the beginning of the lacuna the letter λ, not ρ, and the preposition διά, not ἀπό, and that the gap admits no more than eleven letters. He himself therefore reads λ[αὸν αὐτοῦ Ἰσλ] διά. Others otherwise. I, however, think this gap should be healed thus: "God decided TO FREE ISRAEL through the scourges." So that the sense is: that God decreed to deliver Israel from the Egyptian captivity while he was being pressed more harshly with scourges and insults. For the preposition διά seems to me to have the same force in this place as in 1 Pet. 3:20: "Few … souls were saved through water", that is, God kept Noah and his household safe in the midst of the waves. GALL.

(23) ‹δεδο[μέ]νου› · printed under col 244

Δεδομένου. Sic ms. apud Wott. At codd. impp. διδομένου. ID.

"Having been given." So the manuscript in Wott. But the printed codices have διδομένου. THE SAME.

(24) ‹ἀτμὶς ἀπὸ χύτρας› · printed under col 244, continued under cols 245–246

Ἐγὼ δέ εἰμι. Plura in hunc locum, viri docti. Mihi magis arridet sententia Fabricii in Cod. pseud. Vet. Test., tom. I, pag. 848. Putat igitur ipse hoc dictum desumptum quidem vel ex psal. CXVIII, 83, vel ex Osee XIII, 3, sed non referendum ad Moysen. Nam, inquit, cum S. Clemens, post verba Moysis ex Exod. III, 11, et IV, 10, subdit: Καὶ πάλιν λέγει, non Moysen quidem, sed alium sacrum scriptorem respexit: ita enim solemne apud Christianos scriptores, ex diversis sacrae Scripturae codicibus citata loca conjungere. ID. — Ἐγὼ δέ εἰμι ἀτμὶς ἀπὸ χύτρας. Recte observatum Henrico Casaubono de lingua Hebraica scribenti, p. 112, nimium ingenio suo indulgere virum doctum Joannem Chiffletium, quando in apologetica Paraenesi ad linguam sanctam, num. 60, ut verba Moysis Exodi VI, 12, ad Clementina haec accommodet, Hebraicam veritatem sollicitat, transferendo ואני ערל שפתים, in ואני עד לשפתים, quae nihili sunt. Addit Casaubonus, ex corruptione ejusdem loci Graeci ἐγὼ δέ εἰμι ἀπερίτμητος τοῖς χείλεσιν videri factum ἐγὼ δέ εἰμι ἅπερ ἀτμὶς ἀπὸ χύτρας: nec considerat homo litteratus, praeter alia, illud ἀπερίτμητος τοῖς χείλεσιν e Theodotionis editione desumi, qui multo post Clementem vixit. Restat ut acceptus sit textus a quodam apocrypho, uno forsan ex iis quae Moysis nomen praeferebant. Similitudinem vero nonnullam habent testimonia, Jobi XLI, 11: De naribus ejus, procedit fumus, sicut ollae succensae atque ferventis; psalm. CI, 4: Defecerunt sicut fumus dies mei, psalm. CXVIII, 83, juxta quemdam interpretem: Ἐγενήθην ὡς ἀσκὸς ἐν καπνῷ, et Jacobi IV, 14: Quae est enim vita vestra? Vapor est ad modicum parens, et deinceps exterminabitur: Ποία γὰρ ἡ ζωὴ ὑμῶν; ἀτμὶς γάρ ἐστιν ἡ πρὸς ὀλίγον φαινομένη, ἔπειτα δὲ ἀφανιζομένη. ID. — Ἐγὼ δέ εἰμι ἀτμὶς ἀπὸ χύτρας. De hoc loco, cum nusquam in Pentateucho reperiatur, pro me respondeat Chrysostomus homil. 7, in priorem ad Corinthios: Καὶ ποῦ γέγραπται ταῦτα; λέγεται γὰρ γεγράφθαι, καὶ ὅταν μὴ διὰ τῶν ῥημάτων, ἀλλὰ δι᾽ αὐτῶν τῶν πραγμάτων κείμενα ᾖ ἐπὶ τῶν ἱστοριῶν, ἢ ὅταν τὸ αὐτὸ μὲν νόημα κείμενον ᾖ μὴ ἐπ᾽ αὐτῶν δὲ τῶν ῥημάτων, ὡς ἐνταῦθα: et paulo infra: Ἢ εἰκὸς καὶ γεγράφθαι ἐν βίβλοις, καὶ ἠφανίσθαι τὰ βιβλία· καὶ γὰρ πολλὰ διεφθάρη βιβλία, καὶ ὀλίγα διεσώθη, καὶ ἐπὶ τῆς προτέρας αἰχμαλωσίας, καὶ τοῦτο δῆλον ἐν ταῖς παραλειπομέναις, etc., vide locum, et homiliam 9 in Matthaeum, ubi eadem eisdem fere verbis habentur. Josephus etiam in Hypomnestico, et resp. ad quaestionem 120 recenset, τὰ μνημονευόμενα ἐν ταῖς Γραφαῖς βιβλία ὡς ὄντα, οὐχ εὑρισκόμενα δέ. Sed nos ad finem festinantes, ad alia transire cogimur. JUN. — Non est opus talibus apologiis, quando compertissimum est, non omnia quae dixerant viri sancti scriptis Veteris Testamenti mandari, magis quam quae Dominus noster gessit et locutus est, de quibus ait Joannes cap. ult. si scribantur per singula, etc. Quin et auctor ad Hebr. c. XII, 21 huic ipsi Mosi verba attribuit, quae non magis quam haec in Pentateucho comparent. Nullibi enim dicentem audimus, ἔμφοβός εἰμι, καὶ ἔντρομος. Interea tamen, utcunque alibi desiderentur, saltem videntur occurrere psalm. CXIX, 83, הייתי כנאד בקיטור ego fui sicut olla in fumo, quamvis versio LXX Intt. aliud quiddam profiteatur; unde licet Mosi jure tribui non possint, Davidi fortassis, cujus statim mentio fit, de facili restituentur. Rem serio pensitanti dubitatio non levis suboritur, locum hunc librarii injuria luxatum, ita posse reponi: Τί δὲ εἴπωμεν ἐπὶ τῷ μεμαρτυρημένῳ Δαβὶδ πρὸς ὃν εἶπεν ὁ Θεός· Εὗρον ἄνδρα κατὰ τὴν καρδίαν μου, Δαβὶδ τὸν τοῦ Ἰεσσαὶ, ἐν ἐλαίῳ αἰωνίῳ ἔχρισα αὐτόν. Ἀλλὰ καὶ αὐτὸς λέγει πρὸς τὸν Θεόν· Ἐγὼ δέ εἰμι ἀτμὶς ἀπὸ χύτρας. Καὶ πάλιν λέγει· Ἐλέησόν με, ὁ Θεός, etc. Fatendum quidem est, periodum hanc non aliter, apud Clementem Alexandr. quam hic haberi. Sed qui meminerit quid de interpolatis Danaidum et Dirces nominibus supra observatum, atque etiam perspexerit qua licentia Clemens Alex. utatur in laudando hoc nostro; nimirum, quasi ex nominis praerogativa de suo ubique ageret; adeo illum non testem genuinae lectionis citabit, ut corruptae potius insimulandum censeret. Adnotare insuper licebit voces has reperiri Ose. XIII, 3, licet enim nunc temporis legatur ὡς ἀτμὶς ἀπὸ δακρύων, aut, ut alia exemplaria, ἀκρίδων, quasi ex voce ארבה, tamen Theodotion et ms. Alexand. ἐκ καπνοδόχης et B. Hieronymus, e fumario reddidere; certe hic nullo sensu legitur sive ἀκρίδων, sive δακρύων, et verisimile pro χύτρας, librarii errore nunc haberi. Consonat etiam vox Hebraica ארבה, quae non modo ὀπὴ et θυρίς, sed apud Rabbinos כלי קטן exponitur. Arabes etiam ארבה dicunt, nisi quod, illi vas magnum velint. Hanc versionem agnoscit Thargum, in Osee loco supra citato כתננא מכוות נורא. FELL.

"But I am." Learned men have said much on this place. The opinion of Fabricius in the Codex pseudepigraphus Veteris Testamenti, vol. 1, p. 848, pleases me more. He thinks, then, that this saying is taken either from Ps. 118:83 or from Hos. 13:3, but is not to be referred to Moses. For, he says, when St Clement, after the words of Moses from Exod. 3:11 and 4:10, adds "And again he says", he had in view not Moses but another sacred writer; for so it is customary among Christian writers to join together places quoted from different books of sacred Scripture. THE SAME. — "But I am vapour from a pot." It was rightly observed by Henry Casaubon, writing on the Hebrew language, p. 112, that the learned John Chifflet indulges his own ingenuity too much when, in the apologetic Paraenesis to the holy tongue, num. 60, in order to fit the words of Moses, Exod. 6:12, to these words of Clement, he tampers with the Hebrew original, turning "and I am uncircumcised of lips" into a reading that is worthless. Casaubon adds that from a corruption of the same Greek place, "but I am uncircumcised in lips", there seems to have come "but I am like vapour from a pot"; nor does the lettered man consider, among other things, that "uncircumcised in lips" is taken from the edition of Theodotion, who lived long after Clement. It remains that the text was received from some apocryphon, perhaps one of those that bore the name of Moses. Some likeness, however, is found in the testimonies of Job 41:11: "Out of his nostrils comes smoke, as of a pot kindled and boiling"; Ps. 101:4: "My days have vanished like smoke", Ps. 118:83, according to a certain translator: "I became like a wineskin in smoke"; and James 4:14: "For what is your life? It is a vapour appearing for a little while, and afterwards it will vanish": "For what is your life? For it is a vapour appearing for a little while, and then vanishing." THE SAME. — "But I am vapour from a pot." About this place, since it is found nowhere in the Pentateuch, let Chrysostom answer for me, Homily 7 on the First to the Corinthians: "And where is this written? For it is said to be written both when things stand in the histories not in words but in the facts themselves, or when the same thought stands, but not in the very words, as here"; and a little below: "Or it is likely that it was written in books, and the books have disappeared; for many books were destroyed and few preserved, even at the time of the first captivity; and this is clear in the Chronicles", etc.; see the place, and Homily 9 on Matthew, where the same things are found in nearly the same words. Josephus too, in the Hypomnesticon and in the reply to question 120, lists "the books mentioned in the Scriptures as existing, but not found". But we, hastening to the end, are forced to pass to other things. JUN. — There is no need of such apologies, since it is most certain that not all that holy men had said was committed to the writings of the Old Testament, any more than all that our Lord did and said, of which John says in the last chapter, "if they were written one by one", etc. Indeed the author to the Hebrews, 12:21, attributes to this very Moses words which appear in the Pentateuch no more than these. For nowhere do we hear him saying "I am afraid and trembling". Meanwhile, however much they may be wanting elsewhere, they seem at least to occur in Ps. 119:83, [Hebrew] "I was like a pot in smoke", although the version of the Seventy Translators professes something else; whence, though they cannot rightly be attributed to Moses, they may perhaps easily be restored to David, of whom mention is made at once. To one weighing the matter seriously, no slight doubt arises that this place, dislocated by a copyist's wrong, could be restored thus: "What shall we say of David, who received testimony, to whom God said: I have found a man after My heart, David the son of Jesse; with eternal oil I have anointed him. But he too says to God: But I am vapour from a pot. And again he says: Have mercy on me, O God", etc. It must be admitted, indeed, that this sentence stands in Clement of Alexandria no differently than here. But whoever remembers what was observed above about the interpolated names of the Danaids and Dirce, and also perceives with what licence Clement of Alexandria acts in citing this our Clement, namely as if by the privilege of the name he everywhere dealt with his own property, will be so far from citing him as a witness of the genuine reading that he will rather think him to be charged with a corrupt one. It will be possible, moreover, to note that these words are found in Hos. 13:3; for although at present one reads "as vapour from tears", or, as other copies, "from locusts", as if from the word ארבה, yet Theodotion and the Alexandrian manuscript rendered "from a chimney" and the blessed Jerome "from the smoke-hole"; certainly here neither "locusts" nor "tears" is read in any sense, and it is likely that it now stands for χύτρας (pot) by a copyist's error. The Hebrew word ארבה also agrees, which is explained not only as "hole" and "window", but by the Rabbis as "a small vessel" [Hebrew]. The Arabs too say ארבה, except that they mean a large vessel. The Targum recognizes this version in the place of Hosea cited above [Hebrew]. FELL.

(25) ‹ἐν ἐλέει αἰωνίῳ› · printed under col 246

Ἐν ἐλέει αἰωνίῳ. Jun. cum editis, ἐλαίῳ pro ἐλέει. Mendose. Codex ms. exhibet ἐν ἐλαίει; solent enim codicum praesertim vetustiorum descriptores αι passim pro ε ponere; quod et in hoc Psalmistae loco factum vidimus: unde natus error τοῦ ἐλαίῳ pro ἐλέει, qui per omnia fere exemplaria dimanavit. Ita Mill. Aliter tamen Dav. qui tum ex Clem. Alex. Στρωμ., lib. IV, cap. 17, pag. 611, tum in primis ex Hebraica veritate et codice Alex., Psal. LXXXIX, 20, omnino legendum statuit, ἐν ἐλαίῳ ἁγίῳ. Verum optima videtur ms. lectio: eo vel maxime quod et codex Vat. heic praeseferat ἐν ἐλέει. Accedit sic quoque legisse S. Hieronymum, qui Comment. in Isaiam, cap. LV, haec habet: « Hoc pactum quod Dominus pollicetur, non erit breve et unius temporis, sicut fuit populi Judaeorum; sed manebit in aeternum, ut veniat verus David, et in Evangelio compleantur quae ex Dei persona sunt repromissa: Inveni David servum meum, in misericordia sancta unxi eum. » Quem in locum Wott.: « Si ego recte conjiciam, inquit, pro sancta legendum est sempiterna, id postulante contextus ratione: init enim comparationem S. doctor inter pactum et promissa, tum Legis tum Evangelii, quorum illa temporanea, haec sempiterna. Quod ut probet, subdit ex Psalmis hoc comma: Inveni... misericordia sempiterna unxi eum: eo quod sub vero Davide, id est Messia, pactum et promissa forent sempiterna. Nullus igitur dubitandi locus, quin legerit S. Clemens apud LXX: ἐν ἐλαίει sive ἐλέει αἰωνίῳ. » GALL.

"In eternal mercy." Jun., with the editions, has ἐλαίῳ (oil) for ἐλέει (mercy). Faultily. The manuscript codex shows ἐν ἐλαίει; for the copyists of codices, especially of the older ones, are accustomed everywhere to put αι for ε; which we have seen done in this place of the Psalmist too; whence arose the error ἐλαίῳ for ἐλέει, which has spread through almost all the copies. So Mill. Dav., however, otherwise, who, both from Clement of Alexandria, Stromata, book 4, ch. 17, p. 611, and above all from the Hebrew original and the Alexandrian codex, Ps. 89:20, decided that ἐν ἐλαίῳ ἁγίῳ (with holy oil) must by all means be read. But the manuscript reading seems best, most of all because the Vatican codex too shows ἐν ἐλέει here. Moreover St Jerome also read so, who in the Commentary on Isaiah, ch. 55, has this: "This covenant which the Lord promises will not be short and of one time, as was that of the Jewish people; but it will remain for ever, so that the true David may come, and in the Gospel may be fulfilled what was promised in the person of God: I have found David My servant; in holy mercy I have anointed him." On which place Wott.: "If I conjecture rightly," he says, "for 'holy' 'everlasting' must be read, as the reasoning of the context demands; for the holy doctor enters on a comparison between the covenant and the promises of the Law and of the Gospel, of which the former are temporary, the latter everlasting. To prove this he adds this clause from the Psalms: I have found … with everlasting mercy I have anointed him; because under the true David, that is, the Messiah, the covenant and promises would be everlasting. There is therefore no room for doubt that St Clement read in the Seventy ἐν ἐλαίει, or ἐλέει αἰωνίῳ." GALL.

(26) ‹ἐποίησα› · printed under col 246 (at the foot of the right note column)

Ἐποίησα. Recte hic abrumpit sacrum carmen Clemens Alexandrinus, p. 517. B.

"I have done." Clement of Alexandria rightly breaks off the sacred song here, p. 517. B.

(24) continued from col 244: its end, printed at the head of the note band of this page (cols 245–246), is set whole in n244.

(100) ‹unxi eum› (superior figure: text reference, called in Migne's Latin) · printed under col 245 (line under the columns)

Psal. LXXXVIII, 21; Act. XIII, 22.

Ps. 88:21; Acts 13:22.

(1) ‹Deus non despiciet› (superior figure: text reference, called in Migne's Latin) · printed under col 247 (line under the column)

Psal. L, 3-19.

Ps. 50:3–19.

(27) ‹εὐθὲς› · printed under col 247

Εὐθές. Ita legebant in ms. Mill. et Wott. ut apud LXX, ubi editi, εὐθύ. Et mox ms. ἐνκάτοις pro ἐγκάτοις, codd. impp. GALL.

"Right." So Mill. and Wott. read in the manuscript, as in the Seventy, where the editions have εὐθύ. And just after, the manuscript has ἐνκάτοις for the ἐγκάτοις of the printed codices. GALL.

(28) ‹ἀπὸ τοῦ προσώπου› · printed under col 247

Ἀπὸ τοῦ προσώπου. Deest τοῦ codd. impp. quod exstat in ms., ut apud LXX. ID.

"From the face." τοῦ is missing in the printed codices; it stands in the manuscript, as in the Seventy. THE SAME.

(29) ‹στήρισόν με› · printed under col 247

Στήρισόν με. Sic se habet ms., non vero, ut in editt. στήριξόν με. ID.

"Establish me." So the manuscript has it, not, as in the editions, στήριξόν με. THE SAME.

(30) ‹[ἀν]οίξεις› · printed under col 247

Κύριε τὸ στόμα μου ἀνοίξεις. Hodierna LXX versio: Κύριε τὰ χείλη ἀνοίξεις, καὶ τὸ στόμα μου, κ. τ. λ. Clementinae tamen lectioni favet S. Ambrosius: Os meum aperies, et annuntiabit laudem tuam: epist. 42, n. 4. edit. BB. ID.

"Lord, Thou wilt open my mouth." The present version of the Seventy: "Lord, Thou wilt open my lips, and my mouth", etc. Clement's reading, however, is favoured by St Ambrose: "Thou wilt open my mouth, and it will declare Thy praise", letter 42, n. 4, in the Benedictine edition. THE SAME.

(31) ‹τὸ ὑποδεὲς› · printed under col 247

Τὸ ὑποδεές. Id est, τὸ ἐπίφοβον, ἢ ὑπόφοβον: submissio cum pavore. Hesychius, ὑποδεέστερος, ταπεινότερος, ὑποδεής, ἐνδεής, καταδεής, ἐπίφοβος. Bois. Id.

"The submissiveness." That is, τὸ ἐπίφοβον or ὑπόφοβον: submission with fear. Hesychius: ὑποδεέστερος, humbler; ὑποδεής, lacking, inferior, fearful. Bois. The same.

(32) ‹καταδεξαμένους› · printed under col 247

Καταδεξαμένους. Litterula mutata, legendum καταδεξομένους, in futuro. Ita et superiores, et praesentes, et posteros, ut par est, memorat. Dav. Id.

"Those who received." By changing a small letter, καταδεξομένους, in the future, should be read. So he mentions, as is fitting, those before, those present and those to come. Dav. The same.

(33) ‹σαλευόμενοι› · printed under cols 247–248 (left note column, running over into the right), continued under cols 249–250

Τῇ διοικήσει αὐτοῦ σαλευόμενοι. Μὴ σαλευόμενοι, sic Chrysostomus ad versum in psal. CXLVIII: Οὐχ οὐρανὸς παρεσαλεύθη. Locus integer divinam dioikesin universi elegantissime depingit. Καὶ τὸ δὴ θαυμαστὸν, οὐχ ὅτι διακρατεῖ μόνον, οὐδὲ ὅτι ἑστήκασιν ἀκίνητοι οἱ νόμοι τῆς φύσεως, ἀλλ᾽ ὅτι καὶ χρόνον οὕτως ἄπειρον. Ἐννόησον γοῦν πόσος αἰών, καὶ οὐδὲν συνεχύθη τῶν ὄντων· οὐ θάλαττα τὴν γῆν ἐπέκλυσεν, οὐχ ἥλιος τόδε τὸ ὁρώμενον κατέκαυσεν, οὐχ οὐρανὸς παρεσαλεύθη, οὐ νυκτὸς οὐδ᾽ ἡμέρας ὅροι συνεχύθησαν, οὐχ ὡρῶν τροπαὶ, οὐκ ἄλλο τῶν τοιούτων οὐδέν· ἀλλ᾽ ἕκαστον καὶ τῶν κάτω καὶ τῶν ἄνω, μετὰ πάσης ἕστηκε τῆς ἀκριβείας, τοὺς ἅπαξ τιθέντας ὅρους ἐξ ἀρχῆς αὐτῷ διατηροῦν. Vox autem σαλευθῆναι, ut obiter moneamus, non semper motum localem et corporis significat, sed motus etiam et affectus animi interdum metaphoricῶς, ut notat Greg. Nazian. ad illud psal. XXXII. Σαλευθήτωσαν πάντες οἱ κατοικοῦντες τὴν οἰκουμένην, ut est in Catena nostra: Ἀκούοντες, φησὶ, αὐτοῦ οἱ τὴν οἰκουμένην οἰκοῦντες ἄνθρωποι, ἀπὸ τῆς προτέρας στάσεως ἧς εἶχον εἰδωλολατροῦντες δηλονότι σαλευθήτωσαν, τῷ ἰδίῳ δημιουργῷ ὑπακούοντες. Τὸ γὰρ σαλευθῆναι ἐνταῦθα δηλοῖ, οὐ κίνησίν τινα σωματικὴν, ἢ κλόνον τοιοῦτον. Ἐκεῖνο δὲ μᾶλλον ἔθος καὶ θεοπνεύστῳ Γραφῇ καὶ ἡμῖν αὐτοῖς ἐπὶ τῶν ἐπισήμως δρωμένων λέγειν ὅτι ἐσαλεύθη· οἷον ὅτε Χριστὸς ἐποχούμενος τῷ πώλῳ, μειρακίων ὑμνολογούντων αὐτὸν, ἀνέβη εἰς Ἱεροσόλυμα· τότε τὸ ἐπίσημον τῆς εἰσβολῆς διερμηνεύων ὁ εὐαγγελιστὴς γέγραφεν, ὅτι εἰσελθόντος αὐτοῦ εἰς Ἱεροσόλυμα ἐσείσθη πᾶσα ἡ πόλις, ἀντὶ τοῦ, ἔγνω, καὶ ἔλαθεν οὐδένα, καὶ τεθαύμαστο παρὰ πάντων. Οὕτω καὶ ἐνθάδε νοήσεις τὸ, σαλευθῆναι πάντας τοὺς κατοικοῦντας τὴν οἰκουμένην, καταπληττομένους καὶ θαυ- μάζοντας, ὡς ἀγνοεῖσθαι παντελῶς οὐδένα τὴν τοῦ Θεοῦ δόξαν, καὶ τὸ ὑπερφερὲς ἀξίωμα τῆς ἐνούσης αὐτῷ δυνάμεως καὶ ὑπεροχῆς. JUN. — Non facile quis sibi indulserit eam dictaturam, ut velit de suo contradictoriam apponere auctoris vocibus, cujus mentem interpretari praeseferat; praesertim si ejusmodi verba commodum sensum ullatenus admittant; quod quidem hic loci contingere videtur. Quisquis enim perpetuam coelorum vertiginem, planetarum errores, apogea et perigea, progressiones, stationes et retrogradationes, et varia quae subinde occurrunt phaenomena observaverit, aestu quodam rapi, et marini fluctus ad instar σαλεύεσθαι non diffitebitur; praesertim post explosos, per solidissima argumenta, solidos orbes et inductas inde hypotheses de systematum liquido in aethere ceu vastissimo in pelago decursu, et tantum non in Cartesianis vorticibus perenni jactatione. FELL.

"Moved by His government." "Not moved": so Chrysostom on the verse in Psalm 148: "Heaven was not shaken." The whole passage depicts most elegantly the divine government of the universe: "And what is truly wonderful is not only that He holds it together, nor that the laws of nature stand unmoved, but that they do so for a time so boundless. Consider, then, how long an age, and nothing of what exists has been thrown into confusion: the sea has not flooded the earth, the sun has not burnt up this visible world, heaven has not been shaken, the bounds of night and day have not been confounded, nor the turnings of the seasons, nor anything else of the kind; but each thing, both below and above, stands with all exactness, preserving the bounds once set for it from the beginning." The word σαλευθῆναι, moreover, to note it in passing, does not always signify local and bodily movement, but sometimes, metaphorically, movements and affections of the mind too, as Gregory Nazianzen notes on the text of Psalm 32, "Let all who dwell in the world be moved", as it stands in our Catena: "Hearing Him, he says, let the men who dwell in the world be moved from their former state, in which, that is, they practised idolatry, obeying their own Creator. For to be moved here signifies not some bodily movement or shaking of that kind. Rather it is the custom both of the God-inspired Scripture and of ourselves to say of things done conspicuously that there was a commotion; as when Christ, riding on the colt, with youths singing His praises, went up to Jerusalem; then the evangelist, explaining the notable character of the entry, wrote that when He entered Jerusalem the whole city was shaken, that is, it knew it, and it escaped no one, and it was marvelled at by all. So here too you will understand 'that all who dwell in the world are moved', being astonished and mar- velling, so that no one is wholly ignorant of the glory of God and the surpassing dignity of the power and pre-eminence that is in Him." JUN. — No one would easily allow himself such dictatorship as to wish to put, of his own, a contradictory beside the words of an author whose mind he professes to interpret; especially if words of this kind admit a suitable sense in any way, which indeed seems to happen in this place. For whoever has observed the perpetual whirling of the heavens, the wanderings of the planets, the apogees and perigees, progressions, stations and retrogradations, and the various phenomena that occur from time to time, will not deny that they are carried along by a kind of tide and are moved like the waves of the sea; especially after the solid spheres have been exploded by the most solid arguments, and hypotheses have been introduced from that about the course of the systems in the liquid aether as in a most vast sea, and almost of a perpetual tossing in Cartesian vortices. FELL.

(34) ‹ἐμποδί[ζ]οντα› · printed under col 249

Ἀλλήλοις ἐμποδίζοντα. Lego ἀλλήλαις ἐμποδίζουσαι. De lucis et tenebrarum, diei et noctis, mutua et perpetua successione, de constanti et irremisso a prima creatione utriusque cursu, sine ulla confusione, aut impedimento quocunque, legatur Chrysostomi homil. 3 in Genesin: Ἰδίαν τινὰ χώραν ἑκάστῳ ἀπένειμεν, ὅρους τινὰς ἐξ ἀρχῆς, καὶ ἐκ προοιμίων ἑκάστῳ πηγνύς, ὥστε εἰς τὸ διηνεκὲς τούτους ἀπαραποδίστους διαφυλάττειν. Καὶ τοῦτο ἔξεστι συνιδεῖν ἑκάστῳ τῶν εὖ φρονούντων, πῶς ἐξ ἐκείνου μέχρι τοῦ παρόντος οὔτε τὸ φῶς ὑπερέβη τοὺς οἰκείους ὅρους, οὔτε τὸ σκότος τὴν οἰκείαν τάξιν παρῆλθε, σύγχυσίν τινα καὶ ἀταξίαν ἐργασάμενον, et paulo infra: Ὥστε μιμήσασθαι κἂν τῶν στοιχείων τὴν τάξιν, τῶν ἀπαραπόδιστον τηρούντων τὸν δρόμον, καὶ μὴ ὑπερβαίνειν τὰ οἰκεῖα μέτρα. Et Justinus Martyr, ad Diognetum: Ὧ τοὺς οὐρανοὺς ἔκτισεν, ᾧ τὴν θάλασσαν ἰδίοις ὅροις ἐνέκλεισεν· οὗ τὰ μυστήρια πιστῶς πάντα φυλάσσει τὰ στοιχεῖα· παρ᾽ οὗ τὰ μέτρα τῶν τῆς ἡμέρας δρόμων εἴληφε φυλάσσειν· ᾧ πειθαρχεῖ σελήνη νυκτὶ φαίνειν κελεύοντι· ᾧ πειθαρχεῖ τὰ ἄστρα, τῷ τῆς σελήνης ἀκολουθοῦντα δρόμῳ, etc. Et Eucherius De contemptu mundi: Cernis ut etiam dies atque anni, et cuncta haec ornamenta coeli, Dei verbum mandatumque infatigabili observatione conserrent, praeceptorumque ejus custodiam irremissa lege famulatum. JUN.

"Hindering one another." I read ἀλλήλαις ἐμποδίζουσαι. On the mutual and perpetual succession of light and darkness, of day and night, on the constant and unremitting course of both from the first creation, without any confusion or hindrance whatever, let Chrysostom's Homily 3 on Genesis be read: "He assigned to each a certain place of its own, fixing certain bounds for each from the beginning and from the outset, so that they keep them unhindered for ever. And every right-minded person can see how from that time to the present neither has the light overstepped its own bounds, nor has the darkness passed beyond its own order, working some confusion and disorder"; and a little below: "So as to imitate at least the order of the elements, which keep their course unhindered, and not to overstep one's own measures." And Justin Martyr, To Diognetus: "By whom He created the heavens, by whom He shut in the sea within its own bounds; whose mysteries all the elements faithfully keep; from whom [the sun] has received the measures of the courses of the day to keep; whom the moon obeys when He bids it shine by night; whom the stars obey, following the course of the moon", etc. And Eucherius, On Contempt of the World: "You see how even the days and the years, and all these ornaments of heaven, serve the word and command of God with untiring observance, and the keeping of His precepts by an unremitting law." (conserrent so printed.) JUN.

(35) ‹ἐπ᾽ αὐτὴν› · printed under col 249

Ἐπ᾽ αὐτήν. Ita in ms. leg. Mill. et Wott. Editi ad unum omnes, ἐν αὐτῇ. GALL.

"Upon it." So Mill. and Wott. read in the manuscript. The editions to a man have ἐν αὐτῇ. GALL.

(36) ‹κρίματα› · printed under cols 249–250 (left note column, running over into the right)

Κρίματα. Al. κύματα, al. κλίματα, al. κοήματα Birr. existimat S. Patrem scripsisse κρύμματα, vox quidem insolens Graecis, ἀναλόγως tamen efformata ἀπὸ τοῦ κέκρυμμαι, ut a κέκριμαι κρῖμα. Conjicit itaque vir doctus, κρύμματα hic esse χάσματα κεκρυμμένα, id est occultas voragines, vel hiatus, seu recessus penitus abditos. Sic igitur integram sententiam ipse vertit: Abyssorum et inferorum quoque impervestigabiles atque inenarrabiles recessus iisdem imperiis coercentur, quibus Deus scilicet universa gubernat. Videsis Cangium in Glossar. v. Κρύπτειν. ID.

"Judgements." Others κύματα, others κλίματα, others κοήματα. Birr. thinks the holy Father wrote κρύμματα, a word unusual to the Greeks, but formed by analogy from κέκρυμμαι, as κρῖμα from κέκριμαι. The learned man therefore conjectures that κρύμματα here are hidden chasms, that is, secret abysses, or gaps, or recesses deeply concealed. So he himself translates the whole sentence thus: "The unsearchable and indescribable recesses of the abysses and of the underworld too are held in by the same commands", namely those by which God governs all things. See Du Cange in the Glossary, under Κρύπτειν. THE SAME.

(37) ‹τὸ κύτος› · printed under col 250

Τὸ κύτος, κ. τ. λ. Respexit hic procul dubio S. Pater historiam creationis Gen. I, 9, versionem LXX secutus. Illustrat hunc locum Pearson. in Praefat. ad edit. Biblior. LXX, ubi monet versionem Junianam minus recte institutam, ita potius esse conformandam: Moles immensi maris in ipsa sui creatione in congregationes suas collecta, repagula sibi circumposita non transgreditur. In qua quidem interpretatione minime probat Birr. verba haec, κατὰ τὴν δημιουργίαν αὐτοῦ, ita reddi, in ipsa sui creatione; cum pronomen αὐτοῦ ad ipsum δημιουργὸν referendum sit, ad quem etiam sequens verbum διέταξεν necessario refertur. Vertit igitur ipse, secundum opificium ipsius. ID.

"The hollow", etc. Here the holy Father without doubt had in view the history of creation, Gen. 1:9, following the version of the Seventy. Pearson illustrates this place in the Preface to the edition of the Seventy, where he warns that Junius's version was framed less rightly and should rather be shaped thus: "The mass of the boundless sea, gathered into its gatherings at its very creation, does not pass the bars set round it." In this interpretation, however, Birr. by no means approves that the words κατὰ τὴν δημιουργίαν αὐτοῦ are rendered "at its very creation", since the pronoun αὐτοῦ must be referred to the Creator Himself, to whom the following verb διέταξεν also necessarily refers. He himself therefore translates "according to His workmanship". THE SAME.

(38) ‹κλεῖθρα› · printed under col 250, continued under cols 251–252

Οὐ παρεκβαίνει τὰ περιτεθειμένα αὐτῇ κλεῖθρα. De cancellis et limitibus mari a Deo positis, intra quos fluctuum feroces fremitus se continentes, praescriptos fines transgredi non audent, vid. Jerem. V, 22, et Proverb. VIII, 29, ubi LXX Seniores voce ἀκριβασμοῦ utuntur, quae exactam terminorum limitationem, et finium accuratam metationem significat. Vide etiam Tertullianum cap. primo De trinitate, et Chrysostomum ad vers. 7 psal. CXLVIII; et Theodoretum ad eumdem, [edidit a. 1642, Sirmondus. Verum verba haec loco citato non leguntur. Consule sermonem 4, τῶν θεραπευτικῶν, et confer cum verbis a Junio hic laudatis. COLL.] cujus verba cum Graece adhuc non exstent, et sint longe elegantissima, placet hic attexere. Βλέπε τῆς θαλάσσης τὸ κύτος, τὸ μέγεθος, τὴν εἰς πελάγη διαίρεσιν, τὰς ἀκτὰς, τοὺς ὅρμους, τὰς ἐν μέσῳ νήσους, τῶν ἰχθύων τὰ γένη, τὰ εἴδη, τὰ σχήματα, τὴν ποικιλίαν, τὴν πρὸς τὴν χέρσον φιλίαν, τὰ τῶν κυμάτων σκιρτήματα, τὸν ἐπικείμενον αὐτοῖς τῆς προνοίας χαλινὸν, δι᾽ ὃν τὴν ἤπειρον ἐπικλύζειν οὐ δύναται, ἀλλ᾽ ὁρμῶντα κατὰ τῆς ψάμμου, φοβεῖται τοὺς ὅρους, καὶ τὸν θεῖον ἐκεῖ νόμον γεγραμμένον ὁρῶν, οἷόν τις γαῦρος ἵππος ἀγχόμενος ὑπὸ πωλοδάμνου ἀνακλᾷ τὸν αὐχένα, καὶ εἰς τοὐπίσω χωρεῖ ὥσπερ μεταμελούμενος ὅτι καὶ τῆς ψάμμου προσέψαυσε. Cum his confer quae scribit Cyrillus Hieros. catech. 9: Τίς δύναται διηγήσασθαι τῆς θαλάσσης τὸν βυθὸν, καὶ τὸ πλάτος, ἢ τῶν ὑπερμέτρων κυμάτων τὴν ὁρμήν; ἀλλ᾽ εἰς τοὺς ὅρους αὐτῆς ἕστηκε, διὰ τὸν εἰπόντα· « Ἄχρι τούτου ἐλεύσῃ, καὶ οὐχ ὑπερβήσῃ, ἀλλ᾽ ἐν σεαυτῇ συντριβήσεταί σου τὰ κύματα. » Ἥτις καὶ δηλοῦσα τὸν ἐπηρτημένον αὐτῇ τοῦ προστάγματος λόγον, ἐπεκδραμοῦσα διὰ τῶν κυμάτων, γραμμήν τινα φανερὰν ἐναφίησι τοῖς αἰγιαλοῖς· δηλοῦσα τοῖς ὁρῶσιν, ὥσπερ ὅτι τοὺς προστεταγμένους οὐ παραβέβηκεν ὅρους. JUN.

"It does not pass the bars set round it." On the barriers and limits set for the sea by God, within which the fierce roarings of the waves, restraining themselves, do not dare to pass the prescribed bounds, see Jer. 5:22 and Prov. 8:29, where the Seventy Elders use the word ἀκριβασμός, which signifies an exact limiting of the boundaries and a careful measuring-out of the limits. See also Tertullian, ch. 1 of On the Trinity, and Chrysostom on verse 7 of Psalm 148; and Theodoret on the same [Sirmond published it in 1642. But these words are not read in the place cited. Consult sermon 4 of the Therapeutics, and compare with the words cited here by Junius. COLL.], whose words, since they do not yet exist in Greek and are by far the most elegant, I am pleased to append here: "See the hollow of the sea, its size, its division into open seas, the shores, the harbours, the islands in the midst, the kinds of fish, their forms, their shapes, their variety, its friendship with the dry land, the leapings of the waves, the bridle of providence laid upon them, through which it cannot flood the mainland, but rushing against the sand it fears the bounds, and seeing the divine law written there, like a proud horse checked by the colt-breaker it bends back its neck and goes backwards, as if repenting that it has even touched the sand." With these compare what Cyril of Jerusalem writes, Catechesis 9: "Who can describe the depth of the sea and its breadth, or the onset of its immeasurable waves? Yet it stands within its bounds, because of Him who said: 'Thus far you shall come, and you shall not pass beyond, but within yourself your waves shall be broken.' And it, showing the word of command that hangs over it, running out through the waves, leaves a clear line on the beaches, showing to those who see it, as it were, that it has not passed the bounds prescribed." JUN.

(33) continued from col 248: its end, printed at the head of the note band of this page (cols 249–250), is set whole in n248.

(2) ‹jiciuntur› (superior figure: text reference, called in Migne's Latin) · printed under col 249 (line under the columns)

Gen. I, 9.

Gen. 1:9.

(3) ‹fluctus tui in te conterentur› (superior figure: text reference, called in Migne's Latin) · printed under col 249

Job XXXVIII, 10, 11.

Job 38:10, 11.

(38) continued from col 249: its end, printed at the head of the note band of this page (cols 251–252), is set whole in n249.

(39) ‹[ἀπέ]ραντος› · printed under cols 251–252 (left note column, running over into the right), continued under cols 253–254

Ὠκεανὸς ἀνθρώποις ἀπέραντος, καὶ οἱ μετ᾽ αὐτὸν κόσμοι. Dicitur oceanus hominibus ἀπέραντος: tum quia, ut ait Hieronymus ad Ephes. IV, 7, mare immensum est, et capacitas ejus Deo soli nota; tum quia, teste Theodorito ad psal. LXXI, 8: Πέραν τῆς γῆς τὰ μεγάλα ἐστὶ καὶ ἄπλωτα πελάγη, ἅ τινες Ἀτλαντικὰ καλοῦσιν, ἢ ὠκεανὸν ἑσπέριον καὶ ἑῷον. Nimis absurdum est, verba sunt Augustini lib. XVI, De civit. Dei, cap. 9, ut dicatur aliquos homines ex hac in illam partem, Oceani immensitate trajecta, navigare ac pervenire potuisse. Apud Gildam Sapientem, De excidio Britanniae, initio: Oceani diffusione, et, ut ita dicam, intransmeabili undique circulo. Plinius lib. II, cap. 67: Sic maria circumfusa undique dividuo globo, partem orbis auferunt nobis; nec inde huc, nec hinc illo pervio tractu. Consule Macrobium in Somnium Scipionis, lib. II, c 5. Item Josephum, De bello Judaico, lib. II, c. 12. Imitatur autem Epistolam hanc ad seditiosos Corinthios datam Dionysius Alexandrinus, scribens de seditione Alexandriae concitata, apud Eusebium lib. VII, cap. 21 Historiae: Ὁ πολὺς καὶ πέραντος ἀνθρώποις ὠκεανός. Eo quoque respicere videtur Irenaeus lib. II, cap. 47. Quid autem, inquit, possumus exponere de oceani accessu et recessu, cum constet esse certam causam? Quidve de his quae ultra eum sunt enuntiare qualia sint? quibus verbis apponi debent ista Hilarii ad psalmi LXVIII finem: Mare, quod profunda infinitaque sui obice mentem humanae opinionis excedat, ut neque quid extra se, neque quid intra sit, sensu persequente capiamus. Sed et Clementis Romani locus citatur a cognomine Alexandrino, Strom., V. p. 586, ubi de multis coelis seu mundis; et a Hieronymo in Ephes. II, 2, qui, opinor, transcribit Origenis Commentarios, necnon ab ipso Origene lib. II Περὶ ἀρχῶν, cap. 3, quo loci Nostrum exponens ait: Meminit sane Clemens apostolorum discipulus, etiam eorum quos ἀντίχθονας Graeci nominant, atque illius partes orbis terrae, ad quas neque nostrorum quisquam accedere potest, neque ex illis qui ibi sunt quisquam transire ad nos, quos et ipsos mundos appellavit, cum ait: « Oceanus intransibilis est hominibus, et hi qui trans ipsum sunt mundi, qui his eisdem dominatoris Dei dispositionibus gubernantur. » Et infra: Ex his tamen quae Clemens visus est indicare, cum dicit: « Oceanus intransmeabilis est hominibus, et hi mundi qui post ipsum sunt; » qui post ipsum sunt mundos pluraliter nominans, quos et eadem Dei summi providentia agi regique significat; semina quaedam nobis hujusmodi intelligentiae videtur aspergere, quo putetur omnis quidem universitas eorum quae sunt atque subsistunt, coelestium et supercoelestium, terrenorum infernorumque, unus et perfectus mundus generaliter dici; intra quem, vel a quo caeteri (si qui illi sunt) putandi sunt contineri. Unde voluit quidem [f. voluit quidam, vel volunt quidam] globum lunae vel solis, caeterorumque astrorum, quos planetas vocant, per singula mundos nominari. Sed et ipsum supereminentem quem dicunt [ἀκήρατον] globum, nihilominus mundum appellari volunt. Denique etiam Baruch prophetae librum in assertionis hujus testimonium vocant, quod ibi de septem mundis vel coelis evidentius indicatur, etc. Primae Adamantii explicationi favet Plinius, Hist. nat., lib. VI, cap. 22, his verbis: Taprobanen alterum orbem terrarum esse, diu existimatum est, Antichthonum appellatione. Et postea: Sed ne Taprobane quidem, quamvis extra orbem relegata, nostris vitiis caret. Mela, lib. I, cap. 9: Quod si est alter orbis, suntque oppositi nobis a meridie Antichthones; lib. III, c. 7: Taprobane, aut grandis admodum insula, aut prima pars orbis alterius Hipparcho dicitur. Omitto omnium sermone celebratam epistolam Zachariae papae ad Bonifacium archiepiscopum, qua Virgilium presbyterum presbyterum damnat, quod alium mundum aliosque homines sub terra esse affirmaret. Quinetiam partes mundi incognitae, dissitae, et ultra oceanum positae, solent orbes appellari. Sic Caesar cum Britanniam intrasset, alium se orbem terrarum scripsit reperisse, uti refertur ab Eumenio, Panegyrico in Constantium. Notissimus Virgilii versus: Et penitus toto divisos orbe Britannos; ad quem Servius notat, Britanniam a poetis dici alterum orbem terrarum. Notus etiam ille Manilii lib. I: Ignotusque novos Pontus subduxerat orbes. Quibus adde hos Senecae in Medea: Venient annis / Saecula seris, quibus oceanus / Vincula rerum laxet, et ingens / Pateat tellus, Tiphysque novos / Detegat orbes, nec sit terris / Ultima Thule. Itaque longe abit sententia Clementis ab errore philosophorum et haereticorum quorumdam, qui plures aut innumerabiles mundos a nostro hoc plane diversos somniabant. Legatur infra, cap. 21. COT. — Ὠκεανὸς ἀνθρώποις ἀπέραντος. Lege ἀπέρατος, atque ita Rufinus Origenis interpres, intransibilis et intransmeabilis vertit, licet eodem errore apud Clementem Alex. scribatur, ἀπέραντος. Per oceanum autem hic, nisi me fallit conjectura, τὴν ἔξω θάλασσαν intelligit, neque eam omnem, sed Britannicum nostrum et Hibernicum mare, quod veteribus Graecis et Romanis aeque impervium erat, ac ipsa Britannia incognita, cujus ora maritima quae contra Galliam est, ante Julii Caesaris tempora (qui posteris ostendisse potius quam tradidisse insulae notitiam dicitur) vix Gallis vicinis illorumque mercatoribus innotuerat. Quid quod Basilius longe post Clementem nostrum, homil. 4 in Hexaemeron: Τὸ πέλαγος τὴν Βρεττανικὴν νῆσον καὶ τοὺς ἑσπερίους Ἴβηρας περιπτυσσόμενον, μέγα vocat καὶ πλωτῆρσι ἀτόλμητον, quem locum Ambrosius sic exprimit: Quis deinde sciat, in quantum se illud magnum et inausum navigantibus, atque intentatum nautis fundat mare, quod Britannias frementi includit aequore, etc. Et Libanius Basilii coaetaneus in Basilico, describens Constantii imperatoris τὸν διάπλουν εἰς τὴν νῆσον τὴν Βρεττανίαν, et trajectus difficultatem maximam, propter aestus contrarios, et ventorum violentiam, mare Britannicum ἀπέραντον esse dicit; ubi forte ἀπέρατον legendum esse, non inepte quis conjicere potest, sed de voce contentionem non moveo. Ejus verba ita se habent: Ἔστι δὴ λόγος, μάρτυρας τὰς ὄψεις παρεχόμενος, ὡς ἄρα μείζων εἰς κίνδυνον [Ἴσ. ἐστὶ κίνδυνος] πλοῖον στρογγύλον ὑπὲρ ἐκείνης ἀφεῖναι τῆς θαλάττης, ἢ ναυμαχίαν ἑτέρωθι συστήσασθαι, οὕτω λαμπραὶ μὲν καταιγίδες εἰς οὐρανὸν ὀρθοῦσι τὰ κύματα· ἐξῶσται δὲ ὑπολαμβάνοντες ἄνεμοι, πρὸς ἀπέραντον ἐκφέρουσι πέλαγος· τὸ δὲ δεινότατον, ἐπειδὰν γὰρ τοῖς ἄλλοις ἅπασιν ὁ κυβερνήτης ἀντιστήσῃ τὴν τέχνην, ὑπονοστεῖ μὲν ἐξαίφνης ἡ θάλαττα, ἡ δὲ τέως μετέωρος ὑπὲρ τῶν κυμάτων ὁλκὰς, ἐπὶ ψιλῆς ὁρᾶται τῆς ψάμμου κειμένη· καὶ εἰ μὲν ὀξεῖαν ἀνταποστείλῃ τὴν παλίῤῥοιαν, ἀναλαμβάνει τε αὖθις τὸ σκάφος, καὶ δεῖ τὰ λοιπὰ πονεῖν τοὺς ἐμπλέοντας· ἢν δὲ μελλήσῃ πρὸς τὴν ἐπάνοδον, δύεται κατὰ μικρὸν τὸ πλοῖον, ὑπεικούσης πρὸς τὸ ἄχθος τῆς ψάμμου. JUN. — Rectius diffusissimo mari Atlantico haec convenient, praesertim cum ex Suida discamus πάντα τὰ ἄπλωτα πελάγη, omnia innavigabilia maria Atlantica appellari; et etiam abunde cognoverimus veteres pene omnes in ea fuisse sententia, naturae et rerum fines, Cimmerias tenebras, foedam caliginem, intranabiles paludes, et vastum demum Chaos inibi versari. FELL.

"The ocean, impassable to men, and the worlds beyond it." The ocean is called impassable to men, both because, as Jerome says on Eph. 4:7, the sea is boundless and its capacity known to God alone; and because, on the testimony of Theodoret on Ps. 71:8, "beyond the earth are the great and unnavigable seas, which some call Atlantic, or the western and eastern ocean". "It is too absurd", are the words of Augustine, City of God, book 16, ch. 9, "that it should be said that some men could have sailed and arrived from this part to that, having crossed the immensity of the Ocean." In Gildas the Wise, On the Ruin of Britain, at the beginning: "by the spreading of the Ocean and, so to speak, its circle impassable on every side". Pliny, book 2, ch. 67: "So the seas poured round on every side, with the globe divided, take away part of the world from us; and there is no passable tract from there to here, nor from here to there." Consult Macrobius on the Dream of Scipio, book 2, ch. 5; likewise Josephus, The Jewish War, book 2, ch. 12. Dionysius of Alexandria, moreover, imitates this letter sent to the seditious Corinthians when writing of the sedition stirred up at Alexandria, in Eusebius, History, book 7, ch. 21: "The great ocean, passable to men." Irenaeus too seems to have this in view, book 2, ch. 47: "What, moreover," he says, "can we explain about the ebb and flow of the ocean, although it is agreed that there is a definite cause? Or what can we declare about the things beyond it, of what kind they are?" To which words should be set beside these of Hilary at the end of Psalm 68: "The sea, which by its deep and infinite barrier exceeds the mind of human opinion, so that we cannot grasp with our sense in pursuit either what is outside it or what is within." But the place of Clement of Rome is also cited by his namesake of Alexandria, Stromata 5, p. 586, where he speaks of many heavens or worlds; and by Jerome on Eph. 2:2, who, I think, copies out Origen's Commentaries; and also by Origen himself, On First Principles, book 2, ch. 3, where, expounding our author, he says: "Clement, the disciple of the apostles, certainly mentions those too whom the Greeks call antichthones (dwellers of the opposite earth), and those parts of the world to which none of ours can go, nor can any of those who are there cross over to us; and these he also called worlds, when he says: 'The Ocean is impassable to men, and those worlds that are beyond it, which are governed by these same dispositions of God the Ruler.'" And below: "From what Clement seemed to indicate, however, when he says, 'The Ocean is impassable to men, and those worlds that are after it', naming in the plural the worlds that are after it, which he also signifies to be driven and ruled by the same providence of the most high God, he seems to scatter for us certain seeds of an understanding of this kind, by which it may be thought that the whole universe of the things that are and subsist, heavenly and super-heavenly, earthly and infernal, is in general called one perfect world, within which, or by which, the others (if there are any) are to be thought contained. Whence he wished indeed [perhaps: someone wished, or some wish] the globe of the moon or of the sun, and of the other stars which they call planets, each to be named worlds. And even that pre-eminent globe which they call [pure], they nevertheless wish to be called a world. Finally they also call the book of the prophet Baruch to witness to this assertion, because there seven worlds or heavens are indicated more clearly", etc. Pliny, Natural History, book 6, ch. 22, favours the first explanation of Adamantius, in these words: "It was long thought that Taprobane was another world, under the name of the Antichthones." And afterwards: "But not even Taprobane, though banished outside the world, lacks our vices." Mela, book 1, ch. 9: "But if there is another world, and the Antichthones are set opposite us to the south"; book 3, ch. 7: "Taprobane is called by Hipparchus either a very large island, or the first part of another world." I pass over the letter of Pope Zachary to Archbishop Boniface, celebrated in everyone's talk, in which the presbyter Virgilius condemns, because he affirmed that there is another world and other men under the earth. Moreover, unknown parts of the world, remote and set beyond the ocean, are commonly called worlds. So Caesar, when he had entered Britain, wrote that he had found another world, as is reported by Eumenius in the Panegyric to Constantius. Most famous is the verse of Virgil: "And the Britons wholly divided from the whole world"; on which Servius notes that Britain is called by the poets another world. Well known too is that of Manilius, book 1: "And the unknown sea had withdrawn new worlds." Add to these those of Seneca in the Medea: "There will come in late years ages in which the ocean will loosen the bonds of things, and a vast land will lie open, and Tiphys will uncover new worlds, and Thule will not be the last of lands." Thus the opinion of Clement is far removed from the error of certain philosophers and heretics who dreamed of several or innumerable worlds wholly different from this of ours. Read below, ch. 21. COT. — "The ocean, impassable (ἀπέραντος) to men." Read ἀπέρατος (not to be crossed), and so Rufinus, the translator of Origen, rendered "impassable" and "not to be traversed", although by the same error ἀπέραντος is written in Clement of Alexandria. By the ocean here, moreover, unless my conjecture deceives me, he understands the outer sea, and not the whole of it, but our British and Irish sea, which was equally impassable to the ancient Greeks and Romans, as Britain itself was unknown, whose coast facing Gaul had scarcely become known before the times of Julius Caesar (who is said rather to have shown than handed down to posterity the knowledge of the island) to the neighbouring Gauls and their merchants. What of the fact that Basil, long after our Clement, Homily 4 on the Hexaemeron, calls "the sea that embraces the British island and the western Iberians" great and not to be dared by sailors; which place Ambrose expresses thus: "Who then may know how far that great sea, undared by those who sail and unattempted by sailors, spreads itself, which encloses the Britains with its roaring waters", etc. And Libanius, Basil's contemporary, in the Basilicus, describing the emperor Constantius's voyage to the island of Britain, and the very great difficulty of the crossing because of contrary tides and the violence of the winds, says that the British sea is ἀπέραντον; where someone could not unfittingly conjecture that ἀπέρατον should perhaps be read, but I raise no dispute about the word. His words run thus: "There is a report, which offers the eyes as witnesses, that it is a greater danger [perhaps: is a danger] to launch a round ship on that sea than to join a sea battle elsewhere, so violent are the squalls that raise the waves to heaven; and winds that catch the ship and drive it out carry it off into a boundless sea; and the most terrible thing is that, when the pilot has opposed his art to all the other dangers, the sea suddenly ebbs away, and the merchantman, till then riding high above the waves, is seen lying on the bare sand; and if the sea sends back a swift returning flow, it takes up the vessel again, and those on board must toil at the rest; but if it delays its return, the ship sinks little by little, the sand giving way under the weight." JUN. — These things would fit more rightly the most widely spread Atlantic sea, especially since we learn from Suidas that all unnavigable seas are called Atlantic; and we also know abundantly that nearly all the ancients were of the opinion that the ends of nature and of things, Cimmerian darkness, foul gloom, impassable marshes and at last vast Chaos, were there. FELL.

(40) ‹οἱ μετ᾽ αὐτὸν κόσμοι› · printed under col 252 (below the broken-off note 39)

Καὶ οἱ μετ᾽ αὐτὸν κόσμοι. Κόσμοι pro κόσμος numero plurali, quod Hebraicum est, et Scripturis familiare, ut notat Chrysost. ad v. 1 psal. XVIII, ut est in Catena nostra: Ὁ δὲ ψαλμὸς ὀνομάζων οὐρανοὺς οὐρανῶν, καὶ πλειόνων ἡμῖν ἔννοιαν ἐνεποίησεν, εἰ μήπου τις εἴποι ὅτι εἴωθεν ἡ τῶν Ἑβραίων διάλεκτος τὰ ἑνικὰ πληθυντικῶς ὀνομάζειν. Ἀντὶ γοῦν τοῦ εἰπεῖν, ὁ οὐρανὸς τοῦ οὐρανοῦ, εἶπεν, οἱ οὐρανοὶ τῶν οὐρανῶν. Sic Theodoretus quaest. 11 in Genesin: Πληθυντικῶς δὲ ἡ θεία Γραφὴ τοὺς οὐρανοὺς ὀνομάζει, λέγουσα οἱ οὐρανοὶ τῶν οὐρανῶν, ἐπειδὴ τῶν Ἑβραίων ἡ γλῶττα, οὔτε τὸν οὐρανὸν, οὔτε τὸ ὕδωρ οἶδεν ἑνικῶς ὀνομάσαι· εὕροι δ᾽ ἄν τις τοιαῦτα πολλὰ καὶ παρὰ τῇ Ἑλλάδι φωνῇ. Ἀθήναν γὰρ τὴν πόλιν οὐδεὶς ἑνικῶς ὀνομάζει, ἀλλ᾽ Ἀθήνας πληθυντικῶς, καὶ Δελφὸν τὴν πόλιν, οὐδεὶς καλεῖ Δελφὸν, ἀλλὰ Δελφούς. Sic Philoponus in Genesin lib. IV, cap. 5: Πολλὰ τῶν ὀνομάτων ἑνικῶς ἅμα καὶ πληθυντικῶς λέγεται, τῆς αὐτῆς μὲν οὔσης ἐν ἑκατέρᾳ φωνῇ σημασίας, nec tantum in nominibus propriis hoc obtinere vult, ἀλλὰ καὶ ἐπὶ προσηγορικῶν, et utriusque generis exempla affert. Τῶν κόσμων autem nomine, si praecedens nostra conjectura vera est, gentes Britannicae intelligendae veniunt, et populus qui insulam incolebat; vel insula ipsa, quae propter magnitudinem, mundi alterius nomen meretur, et a reliquo orbe, tanquam orbis alter, Oceano divisus est. Verum haec accuratius perpendenda τῶν γεωγράφων παισὶ relinquimus, neque quidquam in re adeo obscura, pro certo et indubitato affirmamus; nobisque satis erit, si viris doctis, quae in medium protulimus, non prorsus ἀπίθανα, nec penitus absurda videbuntur. JUN. — Sentit Junius orbes hosce esse Insulas Britannicas, et quidem rectissime, si poetarum ratio sit habenda in re seria. Seneca enim appellat orbem ultra Oceanum, Manilius novos, quos pontus subduxerat orbes, Virgilius penitus toto divisos orbe Britannos, Claudianus alio quaesito orbe et nostro diductos mundo. Sed nec desunt historici, qui istis succenturientur. Josephus appellat ἑτέραν οἰκουμένην. L. Florus de iis verba faciens ait Caesarem respexisse Oceanum et quasi hic Romanus orbis non sufficeret, alterum cogitasse; quem sensum iisdem ferme verbis expressit Velleius Paterculus. Imo nec aliter sensisse visus est Urbanus Papa Rom. qui Anselmum Cantuariensem Archiepiscopum alterius orbis Papam agnoscebat. At nihilominus cum omnibus retro saeculis magna hominum animos tenuit anticipatio istius Americani orbis, qui nunc detegitur; et Plato, Aristoteles, Plinius, Aelianus, Seneca, Tertullianus non obscure videntur eum adumbrasse. Origenis sententiae potius accedo, qui lib. II Περὶ ἀρχῶν, haec verba enarrans, ad trans mare ἀντίχθονας, hoc est regiones Americanas retulit. Fatendum quidem est, eum misere hallucinatum, quando ea quae habentur II Pet. III, 13, in hunc etiam sensum pertraheret; sed si aliquando dormitaverit, nemo ipsi jure interdicat, ne denuo expergiscatur; nec solemus compertta dicentibus fidem abrogare, eo quod alibi per errorem eamdem lusisse deprehensi sunt. FELL.

"And the worlds after it." Κόσμοι for κόσμος, in the plural number, which is Hebrew and familiar to the Scriptures, as Chrysostom notes on verse 1 of Psalm 18, as it stands in our Catena: "The psalm, naming the heavens of heavens, has also given us the notion of several, unless perhaps someone should say that the dialect of the Hebrews is accustomed to name singulars in the plural. Instead, then, of saying 'the heaven of heaven', it said 'the heavens of the heavens'." So Theodoret, question 11 on Genesis: "The divine Scripture names the heavens in the plural, saying 'the heavens of the heavens', since the tongue of the Hebrews knows how to name neither the heaven nor the water in the singular; and one could find many such things in the Greek tongue too. For no one names the city Athens in the singular, but Athenai in the plural; and no one calls the city of Delphi Delphos, but Delphoi." So Philoponus on Genesis, book 4, ch. 5: "Many nouns are spoken both in the singular and in the plural, the meaning being the same in each form"; and he holds that this obtains not only in proper names "but also in common nouns", and brings examples of both kinds. By the name of the worlds, moreover, if our preceding conjecture is true, the British nations are to be understood, and the people that inhabited the island; or the island itself, which because of its size deserves the name of another world, and is divided from the rest of the world, as another world, by the Ocean. But these things we leave to be weighed more carefully by the sons of the geographers, and in so obscure a matter we affirm nothing as certain and beyond doubt; it will be enough for us if what we have brought forward seems to learned men not altogether unconvincing nor wholly absurd. JUN. — Junius thinks these worlds are the British Isles, and indeed most rightly, if the reasoning of the poets is to be taken into account in a serious matter. For Seneca calls it "a world beyond the Ocean", Manilius "new worlds which the sea had withdrawn", Virgil "the Britons wholly divided from the whole world", Claudian "sought in another world" and "drawn apart from our world". Nor are historians lacking to come up in support of these. Josephus calls it "another inhabited world". L. Florus, speaking of them, says that Caesar looked out at the Ocean and, as if this Roman world were not enough, thought of another; which sense Velleius Paterculus expressed in almost the same words. Indeed Pope Urban of Rome seems to have thought no differently, who acknowledged Anselm, Archbishop of Canterbury, as the pope of another world. Nevertheless, since through all past ages a great anticipation of that American world, which is now being discovered, held the minds of men, and Plato, Aristotle, Pliny, Aelian, Seneca and Tertullian seem not obscurely to have foreshadowed it, I side rather with the opinion of Origen, who, expounding these words in On First Principles, book 2, referred them to the antichthones across the sea, that is, to the American regions. It must be admitted, indeed, that he went wretchedly astray when he drew what is found in 2 Pet. 3:13 into this sense too; but if he sometimes nodded, no one may rightly forbid him to wake again; nor are we accustomed to withdraw credit from those who say what is ascertained because they have been caught playing the same game in error elsewhere. FELL.

(41) ‹ταῖς ταγαῖς› · printed under col 254

Ταγαῖς. Al. malunt ἐπιταγαῖς, al. διαταγαῖς. Ms. adhaeret Wott. putans Origenem legisse ταγαῖς, eo quod Rufinus verterit dispositionibus. Verum Origenes l. c. in Ezech. exhibet ἐπιταγαῖς. GALL. — Ταγαῖς. Male conjiciunt ἐπιταγαῖς ἢ διαταγαῖς. Hesychius: ταγαῖς, ἀρχαῖς, ἡγεμονίαις. COLOM.

"By the ordinances." Some prefer ἐπιταγαῖς, others διαταγαῖς. Wott. keeps to the manuscript, thinking that Origen read ταγαῖς, because Rufinus translated "by the dispositions". But Origen, in the place cited on Ezekiel, shows ἐπιταγαῖς. GALL. — Ταγαῖς. They wrongly conjecture ἐπιταγαῖς or διαταγαῖς. Hesychius: ταγαῖς, "governments, commands". COLOM.

(42) ‹ἀνέμων σταθμοὶ› · printed under col 254

Ἀνέμων σταθμοί. Etiam venti, utcunque inconstantes legi subjiciuntur. Annua agnoscunt flamina et statis temporibus quasi ex condicto redeunt; adeo non penitus ubi vult spirat ventus. FELL.

"The stations of the winds." Even the winds, however inconstant, are subject to law. They acknowledge yearly blasts and return at fixed times as if by agreement; so far is it from being wholly true that the wind blows where it will. FELL.

(43) ‹πρὸς ζωῆς› · printed under col 254

Πρὸς ζωῆς. Ita ms. cujus lectio retinenda videtur. Sic enim et Act. XXVII, 34, eadem praepositio πρός secundo casui juncta, hoc ipso sensu usurpatur: Τοῦτο γὰρ πρὸς τῆς ὑμετέρας σωτηρίας ὑπάρχει: Hoc enim ad salutem vestram confert. At Jun. cum edit. πρὸς ζωήν.

"For life." So the manuscript, whose reading seems to be kept. For so too in Acts 27:34 the same preposition πρός joined with the genitive is used in this very sense: "For this is for your safety." But Jun., with the editions, has πρὸς ζωήν.

(44) ‹ᾧ ἡ δόξα› · printed under col 254, continued at the head of the left note column under cols 255–256

Ὧ ἡ δόξα, κ. τ. λ. Non tantum in fine, sed in initio, et medio Epistolarum suarum, divus Paulus δοξολογίαν usurpat, quem Clemens discipulus, ut in aliis, sic in hoc etiam imitatur. Apud Chrysostomum homil. 55 in Matthaeum, hymnus εὐχαριστήριος habetur, quo monachi sui temporis in eremo, a coena utebantur (quos propter vitae sanctimoniam, et coelestem in terris conversationem, ἀγγέλους vocat) in quo, cur post δοξολογίαν, hymnum rursus inciperent et continuarent, rationem reddit, his verbis: Μὴ τοίνυν μηδὲ τούτοις ἐγκαλῶμεν τοῖς ἀγγέλοις ὡς ἀτάκτως ποιοῦσιν, ὅτι καταλύσαντες τὸν λόγον εἰς δοξολογίαν, πάλιν ἄρχονται τῶν ὕμνων τῶν ἱερῶν, ἀποστολικοῖς γὰρ ἕπονται νόμοις, ἀπὸ δοξολογίας ἀρχόμενοι, καὶ εἰς τοῦτο τελευτῶντες, καὶ μετὰ τὴν τελευτὴν ταύτην προοιμιαζόμενοι πάλιν. Sic Hieronymus in praefatione in Psalmos ad Sophronium, probat unum tantum esse Psalmorum volumen, licet quinquies occurrat illud γένοιτο, γένοιτο, i. e. amen, amen; unde quidam in quinque libros dividere solent, et ἄλλην πεντάτευχον faciunt, ut loquitur Nicetas in praefatione in Catenam suam. Si enim Amen, inquit, pro quo Aquila transtulit πεπιστωμένως, in fine tantummodo librorum poneretur, et non interdum aut in exordio, aut in calce sermonis sive sententiae, nunquam Salvator in Evangelio loqueretur: « Amen, amen dico vobis; » nec Pauli Epistolae, in medio illud opere continerent. Moyses quoque et Jeremias, et caeteri in hunc modum multos haberent libros, qui in mediis voluminibus suis, Amen, frequenter interserunt. JUN.

"To whom be the glory", etc. Not only at the end, but at the beginning and in the middle of his Epistles, the blessed Paul uses a doxology, and his disciple Clement imitates him in this as in other things. In Chrysostom, Homily 55 on Matthew, there is a hymn of thanksgiving which the monks of his time in the desert used after supper (whom, because of the holiness of their life and their heavenly way of living on earth, he calls angels), in which he gives the reason why after the doxology they began and continued the hymn again, in these words: "Let us not, then, accuse these angels either of acting in a disorderly way, because, having ended their discourse in a doxology, they begin the sacred hymns again; for they follow apostolic laws, beginning from a doxology and ending in it, and after this ending making a beginning again." So Jerome, in the preface to the Psalms addressed to Sophronius, proves that there is only one volume of the Psalms, although "so be it, so be it", that is, amen, amen, occurs five times; whence some are accustomed to divide it into five books and make another Pentateuch, as Nicetas says in the preface to his Catena. "For if Amen," he says, "for which Aquila translated 'faithfully', were placed only at the end of books, and not sometimes either at the beginning or at the close of a discourse or sentence, the Saviour would never speak in the Gospel thus: 'Amen, amen I say to you'; nor would the Epistles of Paul contain it in the middle of the work. Moses too and Jeremiah and the rest would in this way have many books, since they frequently insert Amen in the middle of their volumes." JUN.

(45) ‹καὶ ἡ μεγαλωσύνη› · printed under col 254 (below the broken-off note 44)

Καὶ ἡ μεγαλωσύνη. Articulus ἡ, qui exstat in ms., deest codd. impp. GALL.

"And the majesty." The article ἡ, which stands in the manuscript, is missing in the printed codices. GALL.

(39) continued from col 252: its end, printed at the head of the note band of this page (cols 253–254), is set whole in n252.

(4) ‹lucerna scrutans secreta ventris› (superior figure: text reference, called in Migne's Latin) · printed under col 255 (line under the columns)

Prov. XX, 27.

Prov. 20:27.

(44) continued from col 253: its end, printed at the head of the left note column of this page (cols 255–256), from "Nicetas in praefatione" to "JUN.", is set whole in n253.

(46) ‹Λέγει γάρ που› · printed under col 255

Λέγει γάρ που. Ista exscribit Clem. Alex., Στρωμ., lib. IV, cap. 17, pag. 611. GAL. — Λέγει γάρ που· Πνεῦμα Κυρίου λύχνος, ἐρευνῶν τὰ ταμιεῖα τῆς γαστρός. Ita distinguo. Dictum est Salomonis, Prov. XX, 27, ex memoria paulo indiligentius, ut fere fit, prolatum. Neque enim recurrendum ad libros vel apocryphos, vel sacros deperditos, quo mittimur a viro doctissimo Joanne Morino, exercitatione Biblica IX, cap. 4, num. 8. Idem porro sensus dicto datur in Catena Graecorum Patrum. COT.

"For it says somewhere." Clement of Alexandria copies these words, Stromata, book 4, chapter 17, page 611. GAL. — "For it says somewhere: The Spirit of the Lord is a lamp, searching the storerooms of the belly." So I punctuate. It is a saying of Solomon, Prov. 20:27, brought forward from memory a little carelessly, as usually happens. For there is no need to have recourse to books either apocryphal or sacred and lost, whither we are sent by that most learned man Jean Morin, Biblical Exercise 9, chapter 4, number 8. Moreover the same sense is given to the saying in the Catena of the Greek Fathers. COT.

(47) ‹Δίκαιον οὖν› · printed under col 255

Δίκαιον οὖν ad τῷ Θεῷ. Interpolatoris haec sunt. Verba ab usu remota aut difficilia indoctus homo vitat, immutatque et mittit de Gnosticis, ut dolum tegat, sed transparet. BERN. Petita, nempe, haec vult vir doctus a Clemente Alexandr., p. 517, sed interpolata, ut Clementis Romani verba haberi queant.

From "It is right, therefore" to "to God". These words are the interpolator's. An unlearned man avoids words remote from use or difficult, and alters them, and puts in [matter] from the Gnostics, to cover his deceit; but it shows through. BERN. The learned man means, namely, that these words were taken from Clement of Alexandria, p. 517, but interpolated, so that they might be taken for the words of Clement of Rome.

(48) ‹ἀλαζονείᾳ› · printed under col 255

Ἀλαζονείᾳ. Editi ἐν ἀλαζονείᾳ. At ms. deest praepositio ἐν. GALL.

"In boasting." The editions have ἐν ἀλαζονείᾳ. But in the manuscript the preposition ἐν is missing. GALL.

(49) ‹προσκόψωμεν› · printed under col 255

Προσκόψωμεν. Forte προσκρούσωμεν, qua voce Chrysostomus frequentissime utitur, ut homil. 20 in Epist. ad Ephes.: Οὐδὲν φοβερὸν τῶν ἐν τῷ βίῳ, ἢ μόνον τὸ προσκροῦσαι τῷ Θεῷ, et homil. 5 in Epist. ad Rom.: Τὸ γὰρ προσκροῦσαι τῷ Θεῷ τοῦ κολασθῆναι χαλεπώτερον, et in Matth. homil. 31: Τὸ γὰρ πάντων χαλεπώτερον παρῆκα νῦν, ὅτι τῷ Θεῷ προσκρούεις, et alibi passim: quibus vero προσκόψωμεν magis arridet, per me retineant licebit, cum sciam apud Petrum scriptum esse, τῷ λόγῳ προσκόπτειν. JUN.

"Let us offend." Perhaps προσκρούσωμεν, a word Chrysostom uses very often, as in Homily 20 on the Epistle to the Ephesians: "Nothing in life is fearful except only to offend God"; and Homily 5 on the Epistle to the Romans: "For to offend God is harder than to be punished"; and Homily 31 on Matthew: "For I have now passed over the hardest thing of all, that you offend God"; and here and there elsewhere. But those who prefer προσκόψωμεν may keep it as far as I am concerned, since I know that in Peter it is written "to stumble at the word". JUN.

(50) ‹ὑπὲρ ἡμῶν ἐδόθη› · printed under col 255

Ὑπὲρ ἡμῶν ἐδόθη. Clemens Alex. legit ἡγιάσθη: quid si ἐξεχύθη; sed nihil muto. ID.

"Was given for us." Clement of Alexandria reads "was sanctified": what if "was poured out"? But I change nothing. THE SAME.

(51) ‹Τοὺς προηγουμένους› · printed under col 256

Τοὺς προηγουμένους. Omnia apud Clementem Alexandr. probe cohaerent. Apud Clementem Romanum est maxima perturbatio. Caput hoc ex Clemente Alexandr., p. 517, misere corruptum est. BERN.

"Those who lead [us]." In Clement of Alexandria everything hangs together properly. In Clement of Rome there is the greatest confusion. This chapter has been wretchedly corrupted from Clement of Alexandria, p. 517. BERN.

(52) ‹διὰ τῆς φωνῆς› · printed under col 256

Διὰ τῆς φωνῆς. Clem. Alex. l. c. pag. 612, legit διὰ τῆς σιγῆς: quam quidem lection⟨e⟩m ms. lectioni praefert Wott. Sic et Dav. nisi malis cum ipso, διὰ τῆς ἀφωνίας, ut propius ad ms. accedas. GALL. — Διὰ τῆς φωνῆς. Clemens Alex. legit σιγῆς, et quidem multo rectius: γυναιξὶ γὰρ κόσμον ἡ σιγὴ φέρει, ut auctor est Sophocles. Modesto enim silentio in muliere nihil commendatius, praesertim in publicis coetibus, et sacris conventibus, ut praecipit Paulus. Unde Cyrillus Hieros. in Procatechesi, mulieres vult in templis exorcismorum tempore, legendo, orando et psallendo occupatas esse, sed sine omni murmure et strepitu, ita ut proxime assidentium vicinae aures, labiorum loquelas non audiant. Ejus verba ita se habent, καὶ ὁ σύλλογος πάλιν ὁ παρθενικὸς οὕτω συνειλέχθω, ἢ ψάλλων, ἢ ἀναγινώσκων, ἢ εὐχῇ (ms. Oxoniensis in Bibliotheca Bodleiana optimae notae, legit ἡσυχῇ, et recte) ὥστε λαλεῖν μὲν τὰ χείλη, μὴ ἀκούειν δὲ τὰ ἀλλότρια ὦτα· γυναικὶ γὰρ λαλεῖν ἐν ἐκκλησίᾳ οὐκ ἐπιτρέπω. Καὶ ἡ ἔγγαμος ὁμοίως μιμείσθω [Ισ. ὑμνείσθω] καὶ προσευχέσθω, καὶ τὰ χείλη κινείσθω, φωνὴ δὲ μὴ ἀκουέσθω, etc. JUN.

"By their speech." Clement of Alexandria, in the place cited, page 612, reads "by their silence": a reading which Wott. indeed prefers to the reading of the manuscript. So too Dav., unless you prefer, with him, "by their speechlessness", to come nearer to the manuscript. GALL. — "By their speech." Clement of Alexandria reads "silence", and indeed much more rightly: "for silence brings adornment to women", as Sophocles has it. For nothing is more commendable in a woman than modest silence, especially in public gatherings and sacred assemblies, as Paul enjoins. Hence Cyril of Jerusalem, in the Procatechesis, wishes women in church, at the time of the exorcisms, to be occupied in reading, praying and singing psalms, but without any murmur or noise, so that the ears of those sitting closest beside them do not hear the speech of their lips. His words run thus: "and let the company of virgins also be gathered in this way, either singing psalms or reading, or in prayer (the Oxford manuscript in the Bodleian Library, of the best quality, reads 'quietly', and rightly), so that the lips speak but other people's ears do not hear; for I do not permit a woman to speak in church. And let the married woman likewise imitate [perhaps: sing hymns] and pray, and let her lips move, but let her voice not be heard", etc. JUN.

(53) ‹κατὰ προσκλίσεις› · printed under col 256

Μὴ μετὰ προσκλίσεις. I Timoth. V, 21: Μηδὲν ποιῶν κατὰ πρόσκλισιν. Nihil faciens in alteram partem declinando, vertit Latinus interpres. Exponitur enim πρόσκλισις per Suidam ἑτερομέρεια. Id vero nominis restitui debet bis S. Basilio: semel quidem, homilia in principium Proverbiorum, p. 399, ubi nunc habetur: Οὔτε ποιῶν κατὰ πρόκλησιν, (editio Graeca πρόσκλησιν) ἀλλ᾽ εὐθέως (eadem editio εὐθείας) καὶ ἀδιαστρόφους ἐκφέρων τὰς κρίσεις: cum Oecumenius ad locum Apostoli laudatum ita citet: Μηδὲν ποιῶν κατὰ πρόσκλισιν, ἀλλ᾽ εὐθείας καὶ ἀδιαστρόφους ἐκφέρων τὰς κρίσεις. Iterum autem, epistola 342, in qua pari modo hodie legitur: Μηδὲν ἡμῶν δυναμένων ποιῆσαι κατὰ πρόσκλησιν. COT.

"Not with partialities." 1 Tim. 5:21: "Doing nothing by partiality", which the Latin translator rendered "doing nothing by leaning to one side". For πρόσκλισις is explained by Suidas as "one-sidedness". And this noun ought to be restored twice to St Basil: once in the homily on the beginning of Proverbs, p. 399, where it now reads "nor doing [anything] by challenge (the Greek edition has 'invitation'), but straightly (the same edition 'straight') and delivering undistorted judgements", whereas Oecumenius, on the passage of the Apostle cited, quotes it thus: "doing nothing by partiality, but delivering straight and undistorted judgements". And again in Letter 342, in which likewise it now reads: "since we can do nothing by invitation". COT.

(54) ‹ὁσίως ἴσην παρεχέτωσαν› · printed under col 257

Ὁσίως ἴσην παρεχέτωσαν. Birr. putat ὁσίως ad feminas Christianas referendum; quas nempe doceat S. Pater, Deum timentibus charitatis officium exhibere ὁσίως, id est ἁγνῶς καὶ καθαρῶς, et aequa lance, μὴ κατὰ προσκλίσεις. Hunc itaque locum sic distinguit: Τὴν ἀγάπην αὐτῶν, μὴ κατὰ προσκλίσεις, ἀλλὰ πᾶσιν τοῖς φοβουμένοις τὸν Θεὸν, ὁσίως ἴσην παρεχέτωσαν. GALL.

"Let them show [it] equally, in holiness." Birr. thinks ὁσίως is to be referred to the Christian women, whom, that is, the holy Father teaches to show the duty of charity to those who fear God "in holiness", that is, chastely and purely, and with an even balance, "not according to partialities". He therefore punctuates this passage thus: "Their love, not according to partialities, but to all who fear God, let them show equally, in holiness." GALL.

(55) ‹Τὰ τέκνα ὑμῶν› · printed under col 257

Τὰ τέκνα ὑμῶν. Clem. Alex. l. c. ἡμῶν. Hinc arguit Cl. Potterus perperam legi ὑμῶν apud Clementem nostrum; eo vel maxime, quod paulo superius scripserit S. Pater in prima persona, ἐντραπῶμεν... αἰδεσθῶμεν...τιμήσωμεν... τὰς γυναῖκας ἡμῶν διορθωσώμεθα. Sic et Dav. Potterum secutus. Sed non est, meo quidem judicio, cur ms. lectioni vim inferamus. Quod enim scripserit Clemens Rom. τὰς γυναῖκας ἡμῶν, in causa fuit verbum διορθωσώμεθα, ut sermoni jam in prima persona instituto sententia congrueret. Cum autem hic alio scribendi genere utatur, scripsisse omnino censendus τὰ τέκνα ὑμῶν. ID.

"Your children." Clement of Alexandria, in the place cited, has "our". From this the renowned Potter argues that ὑμῶν is wrongly read in our Clement; above all because a little above the holy Father wrote in the first person, "let us reverence... let us respect... let us honour... let us correct our wives". So too Dav., following Potter. But there is no reason, in my judgement at least, why we should do violence to the reading of the manuscript. For that Clement of Rome wrote "our wives" was caused by the verb "let us correct", so that the sentence might agree with a discourse already set in the first person. But since here he uses another manner of writing, he must certainly be judged to have written "your children". THE SAME.

(57) ‹καὶ ἐνθυμήσεων› · printed under col 257

Καὶ ἐνθυμήσεων. Imitatur S. Pater Apostolum, Heb. IV, 12: Ὁ λόγος τοῦ Θεοῦ... κριτικὸς ἐνθυμήσεων καὶ ἐννοιῶν καρδίας. GALL.

"And of the intentions." The holy Father imitates the Apostle, Heb. 4:12: "The word of God... a discerner of the intentions and thoughts of the heart." GALL.

(58) ‹ἀνελεῖ αὐτήν› (in the Greek line printed full width) · printed under col 257

Ἀνέλει αὐτήν. Sic Wott. ex ms.; editi, praeter Lond., ἀνέλοι αὐτήν. Ms. lectionem exhibet etiam Clem. Alex. Utrobique tamen legendum jubet Dav. in futuro secundo, ἀνελεῖ αὐτήν: Et cum voluerit, auferet eum (spiritum). ID.

"He takes it away." So Wott. from the manuscript; the editions, except the London one, have "may he take it away". Clement of Alexandria also shows the manuscript's reading. In both places, however, Dav. bids us read the second future, ἀνελεῖ αὐτήν: "And when He wills, He will take it (the spirit) away." THE SAME.

(59) ‹Καὶ γὰρ αὐτὸς› · printed under col 257, running over into the right note column (under col 258)

Καὶ γὰρ αὐτὸς, κ. τ. λ. Ista delibat Clemens Alex., Στρωμ., lib. IV, cap. 17, p. 612. ID. — Καὶ γὰρ αὐτὸς, etc. Simplicius Clemens Alexandrinus, a quo haec petita sunt, ὁ Κύριος λέγει. A capite sequente ad cap. XL adulterina omnia, post Clement. Alexandrinum addita. BERN.

"For He Himself", etc. Clement of Alexandria draws on these words, Stromata, book 4, chapter 17, p. 612. THE SAME. — "For He Himself", etc. Clement of Alexandria, from whom these words were taken, has more simply "the Lord says". From the following chapter to chapter 40 everything is spurious, added after Clement of Alexandria. BERN.

(60) ‹χείλη τοῦ› · printed under col 258

Χείλη τοῦ. Leg. χείλη σου, ut apud LXX, et Clem. Alex. GALL.

"The lips of the". Read "your lips", as in the LXX and Clement of Alexandria. GALL.

(61) ‹ἐξολεθρεῦσαι› · printed under col 258

Ἐξολεθρεῦσαι. Vulg. ἐξολοθρεῦσαι. Vid. superius observata ad cap. 14. ID.

"To destroy." The common text has ἐξολοθρεῦσαι. See what was observed above at chapter 14. THE SAME.

(62) ‹θλίψεων αὐτοῦ› · printed under col 258

Θλίψεων αὐτοῦ. Editi omittunt αὐτοῦ. Ex Mill. tamen et Wott. post ων exstat in ms. α... cum spatio septem circiter litterarum: quod quidem chasma sic supplendum, ex contextu liquet, α[ὐτοῦ ἐῤῥύ]σατο. Apud LXX θλίψεων αὐτῶν. At Clem. Alex. θλίψεων ἐῤῥύσατο, absque αὐτῶν. ID.

"His afflictions." The editions omit αὐτοῦ. But according to Mill. and Wott., after ων there stands in the manuscript α... with a space of about seven letters: a gap which, it is clear from the context, is to be filled thus: α[ὐτοῦ ἐῤῥύ]σατο. In the LXX, θλίψεων αὐτῶν. But Clement of Alexandria has θλίψεων ἐῤῥύσατο, without αὐτῶν. THE SAME.

(63) ‹Πολλαὶ μά[στιγες]› (in the Greek line printed full width) · printed under col 258

Πολλαὶ μάστιγες. Ms. deest articulus αἱ, quem exhibent editi, ut apud LXX.

"Many scourges." In the manuscript the article αἱ is missing, which the editions show, as in the LXX.

(64) ‹μὴ διψυχῶμεν› · printed under col 258

Μὴ διψυχῶμεν. Duplex iste animus apud scriptores sacros pessime audire solet, ut sit ἀνὴρ δίψυχος instabilis, varius, fluxae, imo nullius fidei, qui cor illud, quod Deo Opt. Max. in solidum debetur, inter ipsum et Satanam; pietatem et lucri compendia, voluptatumque illecebras partitur et dispescit. Ἰνδάλλεσθαι autem est φαντάζεσθαι spectra et phasmata captare. Inde Jerem. XVII, 3, qui alibi δαιμόνια redduntur, ἰνδάλματα a LXX Intt. dici meruere; quo omnino significatu eadem vox occurrit Sap. XVII, 3. Qui ergo inani φιλαυτίᾳ sibimet ipsis placent, et se ipsos, ut sine merito, ita etiam sine rivali depereunt, quosque B. Judas ἐνυπνιαζομένους appellat, ii sunt a quorum labe et morbo S. Clemens cavere hortatur atque suadet. FELL.

"Let us not be double-minded." That double mind usually has the worst of reputations among the sacred writers, so that the double-minded man is unstable, changeable, of wavering, nay of no faith, who divides and parts between God and Satan that heart which is owed whole to God, Best and Greatest; between piety and the gains of lucre and the allurements of pleasures. Ἰνδάλλεσθαι, moreover, is φαντάζεσθαι, to catch at spectres and phantoms. Hence in Jer. 17:3 the things which elsewhere are rendered "demons" have deserved to be called "images" by the LXX translators; and the same word occurs in altogether this sense in Wis. 17:3. Those, then, who please themselves with empty self-love, and are infatuated with themselves, as without merit, so also without a rival, and whom blessed Jude calls "dreamers", are those from whose taint and disease St Clement exhorts and urges us to beware. FELL.

(65) ‹μηδὲ ἰνδαλλέσθω› · printed under col 258, continued under cols 259–260 (left note column)

Ἰνδαλλέσθω. Virorum doctorum ingenia torsit hic locus. Al. mallent ἐνδοιάσθω, vel ἰλιγγιάσθω. Al. δικαζέσθω. Utquid autem ms. lectio sollicitetur? Rara quidem vox ἰνδάλλω, vel ἰνδάλλομαι, ut adnotavit Frey, sed quae huic loco apprime congruit. Haec autem, auctore Varino, γίνεται ἐκ τοῦ εἴδω, τοῦ ὁμοιῶ· τραπέντος τοῦ ι εἰς ν, ὡς ἐπὶ τοῦ αἰεὶ αἰὲν, καὶ τετραμμένου τοῦ ε εἰς ι ὡς ἐπὶ ἔχω ἴχω, καὶ τῶν ὁμοίων. Hinc ἰνδάλματα sunt φαντάσματα, ὀνείρατα, ἅπερ μὴ παρόντα ὑπονοεῖ τις, ὁμοιώματα, ἀπεικονίσματα. Idem docet Hesychius: Ἰνδάλλεται, ὁμοιοῦται, φαίνεται, δοκεῖ, στοχάζεται, ἰσοῦται, σοφίζεται. Sic ergo vertenda videtur Clementis sententia: Neque vanas sibi fingat species et phantasmata, vel Neque decipiatur animi sui figmentis anima nostra. GALL. — Μηδὲ ἰνδαλλέσθω. Forte ἐνδοιάσθω litterarum levi mutatione, vel potius ἰλιγγιάσθω, quod idem est, et a Chrysostomo saepenumero usurpatur, ut homil. 25 in Epist. ad Hebraeos, de Abrahamo verba faciens, et ejus fide quae non vacillaverat, licet Dei praecepta promissis plane contraria viderentur: Εἶδες μάχην προσταγμάτων καὶ ἐπαγγελίας, ἐναντία ταῖς ἐπαγγελίαις προσέταξε, καὶ οὐδὲ οὕτως ἰλιγγίασεν ὁ δίκαιος, οὐδὲ ἠπατῆσθαι ἔφη, et paulo infra ibidem: Ἐναντία ταῖς ὑποσχέσεσι προσετέτακτο ποιεῖν, καὶ οὐδὲ οὕτως ἐθορυβήθη, οὐδ᾽ ἰλιγγίασεν, οὐδὲ ἠπατῆσθαι ἐνόμισεν, et homil. 19, in Epist. ad Eph. ubi de Providentia divina dubitandum non esse asserit, licet rerum multarum causae et rationes nos lateant quod egregiis similitudinibus, a fabrorum, pictorum, apum, formicarum, aranearum, et hirundinum operibus illustrat. Ἀλλ᾽ ἄπελθε εἰς τεκτονεῖον, καὶ οὐκ ἐξετάζεις τὸν λόγον, καίτοιγε οὐδὲν οἶδας τῶν γινομένων ἐκεῖ, καὶ πολλὰ ἄπορα εἶναί σοι δοκεῖ, οἷον ὅταν τορεύῃ τὸ ξύλον ὅταν μετασχηματίζῃ· μᾶλλον δὲ εἰς εὐπορωτέραν σε τέχνην ἂν ἀγάγω, οἷον τὴν τῶν ζωγράφων, καὶ ἐκεῖ ἰλιγγιάσεις· εἰπὲ γάρ μοι, οὐχὶ ἁπλῶς σοι δοκεῖ ποιεῖν ἃ ποιεῖ; τί γὰρ αὐτῷ βούλονται αἱ γραμμαὶ καὶ αἱ περιαγωγαὶ τῶν γραμμῶν; ἀλλ᾽ ἂν ἐπιθῇ τὰ χρώματα, τότε σοι φανεῖται ἡ τέχνη καλὴ, καὶ ὅμως οὐδὲ οὕτως ἀκριβῶς οὐδὲν δυνήσῃ καταμαθεῖν. JUN.

"Let it imagine." This passage has tormented the wits of learned men. Some would prefer "let it doubt", or "let it be dizzy"; others "let it be judged". But why should the manuscript's reading be disturbed? The word ἰνδάλλω, or ἰνδάλλομαι, is indeed rare, as Frey noted, but it suits this place exceedingly well. According to Varinus it comes "from εἴδω, 'I make like', the ι being turned into ν, as in αἰεί, αἰέν, and the ε changed into ι, as in ἔχω, ἴχω, and the like". Hence ἰνδάλματα are "phantasms, dreams, things which one imagines though they are not present, likenesses, images". Hesychius teaches the same: "ἰνδάλλεται: is likened, appears, seems, conjectures, is made equal, devises." So Clement's sentence seems to be translated thus: "Nor let our soul fashion for itself empty appearances and phantasms", or "Nor let our soul be deceived by the figments of its own mind." GALL. — "Nor let it imagine." Perhaps "let it doubt", by a slight change of letters, or rather "let it be dizzy", which is the same, and is often used by Chrysostom, as in Homily 25 on the Epistle to the Hebrews, speaking of Abraham and of his faith, which had not wavered although God's commands seemed plainly contrary to His promises: "You have seen a conflict of commands and promise: He commanded things contrary to the promises, and not even so was the righteous man dizzy, nor did he say he had been deceived"; and a little below in the same place: "He had been commanded to do things contrary to the promises, and not even so was he troubled, nor was he dizzy, nor did he think he had been deceived"; and in Homily 19 on the Epistle to the Ephesians, where he asserts that we must not doubt about divine Providence, although the causes and reasons of many things are hidden from us, which he illustrates by excellent comparisons from the works of craftsmen, painters, bees, ants, spiders and swallows: "But go into a carpenter's shop, and you do not examine the reasoning, although you know nothing of what is done there, and much seems to you perplexing, as when he turns the wood, when he changes its shape. Or rather, let me lead you into an easier art, such as that of the painters, and there you will be dizzy. For tell me, does it not seem to you that he does simply what he does? For what do the lines mean to him, and the sweeps of the lines? But when he lays on the colours, then the art will appear beautiful to you, and yet not even so will you be able to learn anything exactly." JUN.

(56) ‹quomodo timor (56) ejus› (called in Migne's Latin) · printed under col 257

Apud Clementem Alex. timor Domini, ὁ φόβος Κυρίου, et mox in puro corde, ἐν καθαρᾷ καρδίᾳ. COUST.

In Clement of Alexandria, "the fear of the Lord", ὁ φόβος Κυρίου, and soon after "in a pure heart", ἐν καθαρᾷ καρδίᾳ. COUST.

(5) ‹liberavit eum› (superior figure: text reference, called in Migne's Latin) · printed under col 257 (line under the columns)

Psal. XXXIII, 12-18.

Ps. 33:12–18.

(6) ‹misericordia circumdabit› (superior figure: text reference, called in Migne's Latin) · printed under col 257

Psal. XXXI, 10.

Ps. 31:10.

(59) continued from col 257: its end, at the head of the right note column, is set whole in n257.

(7) ‹fructus arboris› (superior figure: text reference, called in Migne's Latin) · printed under col 259 (line under the columns)

Jac. I, 8; II Petr. III, 4.

Jas. 1:8; 2 Pet. 3:4.

(8) ‹quem vos exspectatis› (superior figure: text reference, called in Migne's Latin) · printed under col 259

Hab. II, 3, Malach. III, 1; Hebr. X, 37.

Hab. 2:3, Mal. 3:1; Heb. 10:37.

(65) continued from col 257: its end, printed at the head of the left note column of this page (cols 259–260), from "ut adnotavit Frey" to "JUN.", is set whole in n257.

(66) ‹ἡ Γραφὴ αὐτή› · printed under col 259, running over into the right note column (under col 260)

Ἡ Γραφὴ αὐτή. Quid, si cum Dav. mutato accentu, legamus, ἡ γραφὴ αὕτη, haec Scriptura? GALL. — Ἡ Γραφὴ αὐτή. Scriptura apocrypha; cujus testimonium, ut propheticum, repetitur in Epist. 2, cap. 11. Loca canonicorum librorum utcunque similia notavi ad marginem. COT.

"That Scripture." What if, with Dav., changing the accent, we read ἡ γραφὴ αὕτη, "this Scripture"? GALL. — "That Scripture." An apocryphal Scripture, whose testimony is repeated as prophetic in the second Epistle, chapter 11. Passages of the canonical books that are in any way similar I have noted in the margin. COT.

(67) ‹Ταλαίπωροί εἰσιν› · printed under col 260

Ταλαίπωροί εἰσιν. De hoc loco, cum nusquam in Scripturis exstet, nihil aliud responderi potest, quam quod supra de verbis Moysis, Ἐγὼ δέ εἰμι ἀτμὶς ἀπὸ χύτρας, ex Chrysostomo a nobis allatum est. Videtur autem respexisse ad locum Petri epist. II, cap. III, 4: Καὶ λέγοντες· Ποῦ ἐστιν ἡ ἐπαγγελία τῆς παρουσίας αὐτοῦ; ἀφ᾽ ἧς γὰρ οἱ πατέρες ἐκοιμήθησαν, πάντα οὕτω διαμένει ἀπ᾽ ἀρχῆς κτίσεως. JUN.

"Wretched are they." About this passage, since it stands nowhere in the Scriptures, nothing else can be answered than what we brought forward above from Chrysostom on the words of Moses, "But I am vapour from a pot". But he seems to have had in view the passage of Peter, second epistle, chapter 3, verse 4: "And saying: Where is the promise of His coming? For since the fathers fell asleep, all things continue thus from the beginning of creation." JUN.

(68) ‹ἐπὶ τῶν πατέρων› · printed under col 260

Ἐπὶ τῶν πατέρων. Editi ἀπό. Wott. vocem ἐπὶ restituit ex ms. cod. qui eam exhibet tam hic, quam cap. 11 alterius epistolae, ubi haec eadem habentur pene αὐτολεξεί. Quae quidem lectio magis placet Cler. Hunc autem locum illustrat Dodwellus tum in Cyprian. Dissert. 12, § 33, tum in Irenaic. Dissert. 1, § 20. Utrobique, tamen pro ἐπί legit ἀπό, Junianam editionem secutus. GALL.

"In the time of the fathers." The editions have ἀπό. Wott. restored the word ἐπί from the manuscript, which shows it both here and in chapter 11 of the other epistle, where these same words stand almost word for word. This reading indeed pleases Cler. more. Dodwell illustrates this passage both in the Cyprianic Dissertations, 12, § 33, and in the Irenaean Dissertations, 1, § 20. In both places, however, he reads ἀπό for ἐπί, following Junius's edition. GALL.

(69) ‹Ὦ ἀνόητοι› · printed under col 260

Ὦ ἀνόητοι. Verba haec et sequentia Clementis non sunt, ut ex secunda Ep. patet, sed ejusdem auctoris, cujus superiora. Hoc dudum monuerunt rev. Pearson et sagacissimus G. Wendelinus. COLOM.

"O foolish ones." These words and those that follow are not Clement's, as is clear from the second Epistle, but belong to the same author as the preceding ones. The reverend Pearson and the most sagacious G. Wendelin pointed this out long ago. COLOM.

(70) ‹καὶ οὐ χρονιεῖ, καὶ ἐξαίφνης ἥξει› (in the Greek line printed full width) · printed under col 260

Καὶ οὐ χρονιεῖ καὶ ἐξαίφνης ἥξει. Ista quae in omnibus editis omittuntur, praeter Londinensem, Wott. ex ms. restituit. Nec immerito suspicatur, Junium vel librarium qui hanc epistolam primus ex isto Cod. descripsit, ea praetermisisse, quod oculos a priore ἥξει ad posterius converterit. GALL.

"And He will not delay, and He will come suddenly." These words, which are omitted in all the editions except the London one, Wott. restored from the manuscript. And not without reason he suspects that Junius, or the scribe who first copied this epistle from that codex, passed them over because he turned his eyes from the first ἥξει to the second. GALL.

(71) ‹καὶ ὁ ἅγιος› (in the Greek line printed full width) · printed under col 260

Καὶ ὁ ἅγιος. Conjicit Cot. per contractionem primo scriptum ἄγγελος, transiisse postea in ἅγιος. ID.

"And the Holy One." Cot. conjectures that ἄγγελος, first written by contraction, later passed into ἅγιος. THE SAME.

(72) ‹ἡμέρ[α καὶ] νὺξ ἀνάστασιν ἡμῖν δηλοῦ[σιν]› · printed under col 260, continued at the head of the left note column under cols 261–262

Ἡμέρα καὶ νὺξ ἀνάστασιν ἡμῖν δηλοῦσιν. Tertullianus De resurrectione, c. 12, locum hunc eleganter exprimit, nec dubium est, quin in hoc et sequente capite, quod de phoenice est, Clementem nostrum secutus sit. Aspice nunc, inquit, ad ipsa quoque exempla divinae potestatis. Dies moritur in noctem, et tenebris usquequaque sepelitur. Funestatur mundi honor, omnis substantia denigratur. Sordent, silent, stupent cuncta, ubique justitium est, quies rerum. Ita lux amissa lugetur, et tamen rursus cum suo cultu, cum dote, cum sole, eadem et integra et tota universo orbi reviviscit, interficiens mortem suam, noctem, rescindens sepulturam suam, tenebras, haeres sibimet existens, donec et nox reviviscat cum suo et illa suggestu, etc. Sic Epiphanius in Ancorato: Καὶ ἡ κτίσις πᾶσα διαῤῥήδην αὐτοὺς ἐλέγχει, ὑποφαίνουσα καθ᾽ ἑκάστην ἡμέραν ἀναστάσεως τὸ εἶδος· δύνει γὰρ ἡ ἡμέρα, καὶ νεκρῶν αἰνιττόμεθα τὸν τρόπον κοιμισμὸν αἰνιττομένης. Ἀνατέλλ⟨ει⟩ ἡ ἡμέρα ἡμᾶς διϋπνίζουσα, καὶ ἀναστάσεως ὑποδεικνύουσα τὸ σημεῖον. Locus hic corruptus videtur, quem nos ex conjectura sic emendandum putamus, καὶ νεκρῶν ὑπνωττόμεθα τὸν τρόπον, κοιμήσεως θάνατον αἰνιττομένης, etc. JUN.

"Day and night show us a resurrection." Tertullian, On the Resurrection, chapter 12, expresses this passage elegantly, and there is no doubt that in this and the following chapter, which is about the phoenix, he followed our Clement. "Look now," he says, "at the very examples of the divine power too. The day dies into night, and is buried everywhere in darkness. The world's honour is put in mourning; every substance is blackened. All things are sordid, silent, stunned; everywhere there is a cessation of business, a rest of things. So the lost light is mourned; and yet again, with its adornment, with its dowry, with its sun, the same, whole and entire, it revives for the whole world, killing its own death, the night, rending its own tomb, the darkness, becoming its own heir, until the night too revives with its own equipage," etc. So Epiphanius in the Ancoratus: "And the whole creation plainly refutes them, showing each day the form of the resurrection: for the day sets, and we hint at the manner of the dead, as it hints at a laying to sleep. The day rises, waking us up, and showing the sign of resurrection." This passage seems corrupt, and we think it should be emended by conjecture thus: "and we sleep in the manner of the dead, as [the night] hints at death by sleep", etc. JUN.

(73) ‹[Βλέπωμ]εν› · printed under col 261

Βλέπωμεν. Sic legit Mill., non autem [ἴδωμ]εν cum Jun. et editis: quod hic ms. hiatus sex litteras admittat. Jamque paulo superius, et mox infra iterum occurrit ἴδωμεν. GALL.

"Let us look." So Mill. reads, and not [ἴδωμ]εν with Jun. and the editions, because the gap in the manuscript here admits six letters. And ἴδωμεν occurs a little above, and again soon below. GALL.

(74) ‹ὁ σπόρος [κόκκου]› · printed under col 261

Ὁ σπόρος κόκκου. Qui ms. inspexerunt, Junii supplementum, ὁ σπόρος [πᾶσι δῆλον] rejiciunt viri docti; cum nonnisi sex vel septem litterarum sit chasma. Mill. ergo supplet γυμνός, vel νεκρός, vertitque: Videamus fructus, quomodo semen nudum, vel mortuum producitur. Dav. autem supplendum autumat, οἴδαμεν vel εὖ ἴσμεν. Wott. vero sic legit: ὁ σπόρος [κόκκου] vel [σίτου] τίνα τρόπον γίνεται: Quomodo fiat seminatio grani. Quam sane lectionem cum Cl. editor pluribus tueatur, prae reliquis seligendam censuimus. ID.

"The sowing of the grain." The learned men who have inspected the manuscript reject Junius's supplement, "the sowing [is plain to all]", since the gap is of only six or seven letters. Mill. therefore supplies "bare" or "dead", and translates: "Let us see the fruits, how the seed is brought forth bare", or "dead". Dav. thinks "we know" or "we know well" should be supplied. But Wott. reads thus: "the sowing [of the grain]" or "[of the wheat]", "in what manner it takes place": "How the sowing of the grain happens." Since the renowned editor defends this reading with several arguments, we have judged it the one to choose before the rest. THE SAME.

(75) ‹ξηρὰ καὶ γυμνὰ› · printed under col 261

Ξηρὰ καὶ γυμνά. Sic Proclus apud Epiphanium, γυμνὰ καὶ ἄσαρκα βάλλεται εἰς γῆν, καὶ τελεσφορούμενα ἀποδίδοται. Sic Apostolus ad Corinth. I, XV, 37, οὐ τὸ σῶμα γενησόμενον σπείρεις, ἀλλὰ γυμνὸν κόκκον. JUN.

"Dry and bare." So Proclus in Epiphanius: "they are cast into the earth bare and fleshless, and are given back brought to maturity". So the Apostle, 1 Cor. 15:37: "you do not sow the body that is to be, but a bare grain". JUN.

(76) ‹δι[αλύεται]› · printed under col 261

Διαλύεται. Sic legunt Mill. et Wott. quod ms. lacuna quinque aut sex tantum litteras requirat, adeoque incapax sit supplementi Juniani, δι[αλύει χρόνος]. Theophilus quoque Antioch., lib. I, ad Autol., cap. 13, hac ipsa de re agens, verbum λύεται usurpat. GALL.

"Is dissolved." So Mill. and Wott. read, because the gap in the manuscript calls for only five or six letters, and so cannot hold Junius's supplement, "[time] dissolves". Theophilus of Antioch too, book 1 To Autolycus, chapter 13, treating of this very matter, uses the verb λύεται. GALL.

(78) ‹μεγα[λειότ]ης› · printed under col 261

Μεγαλειότης. Legit Jun. cum editis, μεγά[λη δύναμ]ις: contra ms. fidem, qui exhibet μεγα... ης. Hinc procul dubio legendum censent Wott. et Mill. μεγα[λειότ]ης. GALL.

"The majesty." Jun., with the editions, reads "the great power", against the witness of the manuscript, which shows μεγα... ης. Hence Wott. and Mill. judge that μεγα[λειότ]ης must without doubt be read. GALL.

(79) ‹Ὄρνεον γάρ ἐστιν ὃ προσονομάζεται φοῖνιξ› · printed under col 261 (foot of the left note column), running over the right note column (under col 262) and the whole note band of cols 263–264, and ending in the note band of cols 265–266

Ὄρνεον γάρ ἐστιν ὃ προσονομάζεται φοῖνιξ. Non fertur alia fabula, in cujus enarratione consentiant magis, magisque dissentiant scriptores. Consentiunt fere omnes in re, dissentiunt de modo. Et quidem mos est patribus exemplo phoenicis, partim ad mores uti, partim ad mysteria, partum virgineum, et resurrectionem Dominicam ac nostram. Trahitur ab aliis ad falsa dogmata, apud Augustinum lib. IV, De anima et ejus origine cap. 20; et apud Maximum, citatum in Euthymii Panoplia parte II, titulo 15, p. 607, et in Notis Hoeschelii ad Bibliothecae Photianae codicem CCXXVI. Sed mirum, cunctis Christianis non suboluisse fraudem, ob paganismum fabellae permistum. Quia autem φοῖνιξ Graece et unigenam avem et palmam significat, hinc factum est, ut Davidis textus psalm. XCI, 13, Δίκαιος ὡς φοῖνιξ ἀνθήσει, a plurimis de palma, a Tertulliano in Libro de resurrectione carnis, cap. 13, et ab Epiphanio in Physiologi capite 11, de alite sit acceptus. Hinc etiam evenit, ut Ezechielus poeta, in dramate inscripto Ἐξαγωγή, postquam egit de septuaginta palmis, Exod. XV, 27, subjunxerit, occursum atque descriptionem phoenicis, versibus quos continet Eusebii Praeparatio evangelica lib. IX, cap. 29, et Eustathii Commentarius in Hexaemeron, p. 25, 26; utque auctor carminis de phoenice, Lactantio tributi, in fictione sua locum palmae dederit; ut denique ratione etymologiae, arborem alii ab ave, avem alii ab arbore deduxerint: de quo videndi praeter mox memoratum poetam, Plinius Historiae lib. XIII, cap. 4, et Isidorus Originum lib. XVII, cap. 7 et lib. XIII, cap. 7. Porro narratiuncula phoenicis in editionibus posterioribus Hieronymi manca est, atque adeo ex veteri Lugdunensi ad pristinam integritatem revocari debet, rescribendo hunc in modum: Phoenix avis est in India, et per quingentos annos de Libano implet se aromatibus, et sic nidificat. Et indicat sacerdoti Heliopolitano, mense Famenoth aut Farmuth. Implet aram sacerdos sarmentis, et ibi confert phoenix aromata, et electrum arae imponit. Et primo solis ortu, phoenix quidem movet pennas, solis vero calore accenditur electrum, et sic exuruntur aromata, et ipse phoenix incenditur. Crastino die de cinere gignitur vermis, secundo pennas effert, tertio ad antiquam redit naturam: et sic ad sua loca revertitur. Habetur locus in Epistola, seu potius post Epistolam ad Praesidium, de cereo Paschali. COTELERIUS. — Ὄρνεον γάρ ἐστι ὃ προσονομάζεται φοῖνιξ. De phoenice, ave πολυθρυλλήτῳ, et resurrectionis symbolo, multi multa, Patres Graeci et Latini, historici, et philosophi, stricta et soluta oratione. Maximus autem contra Severi dogmata ad Petrum Illustrium, fabulam conatur ostendere, quae de ea narrantur, nullumque animal μοναδικὸν esse contendit, οὐδέ τι τῶν ὑπὸ γένεσιν καὶ φθορὰν ἐμψύχων καὶ αἰσθητικῶν σωμάτων (ut ille loquitur) μοναδικὴν ὑπάρχειν καθ᾽ ὑπόστασιν φύσεως. Ὧν ἡ ἐξ ἀλλήλων κατ᾽ εἶδος διαδοχὴ, ἀρίδηλος χαρακτὴρ τοῦ εἶναι, καὶ ὅρος ἐστί. Ego, licet incerta sint quaedam, quae de hoc alite feruntur, et fabulosis aucta (ut Tacitus Annalium lib. VI), caeterum esse ejusmodi volucrem, quae redivivo suae carnis humore reparetur, et de suo surgat rogo, corporisque sui haeres, et cineris sui fetus sit, et quod in Aegypto etiam aliquando aspiciatur, cum illo non ambigo: maloque cum Clemente nostro viro apostolico, Tertulliano, Origene, Cyrillo Hierosolymitano, Eusebio, Nazianzeno, Epiphanio, Synesio, Hieronymo, Ambrosio, Lactantio, Plinio, Seneca, Mela, Solino, Philostrato, Libanio, et aliis, errare; quam Maximum et ejus sequacium opinionem sequi, qui τὴν παντοκρατορικὴν τοῦ δημιουργοῦ δύναμιν rationis humanae imbecillitate metiuntur et ancillantis naturae dominum circumscribunt. Maximo autem Origenem oppono, qui lib. IV contra Celsum, secundum naturam hoc fieri posse asserit; ejus verba ita se habent: Δύναται καὶ αὐτὸ φυσικὸν τυγχάνειν, ἐπιδαψιλευσαμένης τῆς θείας προνοίας, καὶ ἐν ταῖς διαφοραῖς τῶν ζώων παραστῆσαι τοῖς ἀνθρώποις τὸ ποικίλον τῆς τῶν ἐν κόσμῳ κατασκευῆς, φθάνον καὶ ἐπὶ τὰ ὄρνεα· καὶ ζῶόν τι μονογενὲς ὑπέστησεν, ἵνα κἂν τούτῳ ποιήσῃ θαυμασθῆναι, οὐ τὸ ζῶον, ἀλλὰ τὸν πεποιηκότα αὐτό. Et plenissimo huic et firmissimo (ut Tertulliani verbis utar) resurrectionis specimini, ex Methodio, etiam novissimi diei non absimile in natura indicium et documentum, addo: pyraguum, scilicet, plantam, quae ardente Olympo in mediis flammis viret et floret, ac si juxta aquarum decursus plantaretur; sed praestat ipsum audire, qui miraculi hujus αὐτόπτης fuit. [Phot. Bibl., p. 623, edit. Schot.] Ἐθεασάμην ἐν Ὀλύμπῳ ἐγὼ πῦρ αὐτομάτως κατὰ τὴν ἀκρώρειαν τοῦ ὄρους κάτωθεν ἐκ τῆς γῆς ἀναδιδόμενον· περὶ ὃ πύραγνος φυτόν ἐστιν, οὕτω μὲν εὐθαλὲς καὶ χλοερὸν, οὕτω δὲ σύσκιον, ὡς ὑπὸ πηγῆς [Ισ. ἐπὶ πηγῇ] μᾶλλον αὐτὸ βεβλαστηκέναι· δι᾽ ἥντινα οὖν αἰτίαν, εἰ φύσεις εἰσὶ φθαρτῶν, καὶ ὑπὸ πυρὸς καταναλουμένων σωμάτων, οὐ μόνον οὐ καταφλέγεται τὸ φυτὸν τοῦτο, ἀλλὰ μᾶλλον ἀκμαιότερον ὑπάρχει εἰ τῇ φύσει ἐστὶν εὔκαυστον, καὶ ταῦτα περὶ αὐτὰς αὐτοῦ τὰς ῥίζας τοῦ πυρὸς ἐντυφομένου; κλάδους γοῦν ἐγὼ δένδρων ἐκ τῆς παρακειμένης ὕλης ἐπέῤῥιψα, καθ᾽ ὃν ἂν ἐρεύγεται τὸ πῦρ τόπον, καὶ εὐθέως εἰς φλόγα ἀρθέντες ἐτεφρώθησαν. Τί οὖν βούλεται τὸ παράδοξον; δεῖγμα τοῦτο τῆς μελλούσης ὁ Θεὸς ἡμέρας καὶ προοίμιον ἔθετο, ἵνα γινώσκωμεν ὅτι πάντων πυρὶ κατομβρουμένων, τὰ ἐν ἁγνείᾳ σώματα διατρίψαντα καὶ δικαιοσύνῃ, καθάπερ ψυχρῷ ὕδατι πυρὶ ἐπιβήσονται. [Legendum forsan divisim πῦρ ἄγνος. Sic certe H. St. et ejus gener Casaubonus. Quibus favere videtur Vitruvius lib. VIII, c. 3. Sic autem ille: In Thessalia fons est profluens, ex quo fonte pecus nullum gustat, ad quem fontem proxime est arbor florens purpureo colore. Ut enim Vitruvius vocem fons bis iterat, sic potuit Methodius vocem πῦρ repetere. COLOM.] Verum solertibus naturae mystis, abditas harum rerum causas curiosius indagandas relinquo, et cum Cyrillo Alexandrino, de ceto qui Jonam Dei jussu devoravit, verba faciente, locum hunc concludo: Φαμὲν οὖν ὅτι παράδοξον ἀληθῶς, καὶ λόγου καὶ συνηθείας ἐπέκεινα, νοοῖτ᾽ ἂν εἰκότως τὸ συμβεβηκός· ἀλλ᾽ εἰ Θεὸς λέγοιτο κατορθοῦν, τίς ὁ ἀπιστεύσων ἔτι; παναλκὲς γὰρ τὸ θεῖον, καὶ τὰς τῶν ὄντων φύσεις μεταπλάττον εὐκόλως, πρὸς ὅπερ ἂν ἕλοιτο, καὶ τοῖς ἀῤῥήτοις αὐτοῦ πνεύμασι τὸ ἀντεξάγον οὐδέν· τὸ γὰρ φθείρεσθαι πεφυκὸς, κρεῖττον ἂν γένοιτο καὶ φθορᾶς αὐτοῦ ἐθέλοντος, καὶ τὸ πεπηγὸς καὶ ἀκράδαντον, καὶ τοῖς τῆς φθορᾶς δυσάντητον νόμοις, πάθοι ἂν εὐκόλως φθοράν· φύσις γὰρ, οἶμαι, τοῖς οὖσι τὸ τῷ κτίσαντι δοκοῦν. Sed dum haec scribimus, longe funestissimum nuntium huc allatum est, de caede incomparabilis herois, et regis bellicosissimi, Gustavi vere Augusti, phoenicis hujus saeculi; cujus egregia facinora aeternus annalium honor celebrabit: nos subitam heu nimis et immaturam orbi Christiano ejus mortem (si vera sunt quae tristi fama percrebrescunt) similitudine a phoenice sumpta, et verbis Libanii, in necem strenui bellatoris, sed longe dissimilis principis, non inepte deflere possumus; si tantam, et tam calamitosam tanti ducis jacturam verba ulla satis exprimere valerent: Ὤχετο γεύσας μὲν ἀγαθῶν τὴν οἰκουμένην, κορέσας δὲ οὐκ ἀρκέσας· ἀλλὰ πεπόνθαμεν οἱονεὶ τῷ φοίνικι τῷ ὄρνιθι πάρεστι, διὰ πάσης μὲν τῆς γῆς ἐκτεῖναι τὴν πτῆσιν, στῆναι δὲ μηδαμοῦ, μήτε ἀγρῶν, μήτε ἀστέων· ἀμυδρὰ γὰρ οὕτως ἂν γέγονε τοῖς ἀνθρώποις ἡ τοῦ ὄρνιθος ὄψις· καὶ νῦν ἣν οὗτος ἀπέδωκεν εὐδαιμονίαν, ὥσπερ ὑπόπτερος διέδραμεν: nisi Deus Opt. Max. Ecclesiae suae misertus, ex ejus favillis novum et redivivum alium phoenicem laboranti suo populo suscitaverit; quod ut faciat, votis assiduis et ardentibus flagitare non cessabimus. Γένοιτο, γένοιτο. JUN. — Photius in Bibliotheca, pro irritabili criticorum indole, vitio vertit auctori nostro, quod de phoenice hic verba fecerit. Meminisse tamen potuit, in sacris litteris, saltem ex mente LXX Intt., Hieronymi, atque aliorum interpretum animalia recenseri, non magis a naturalis historiae et philosophiae peritis agnita, quam Assyria haec volucris, quae proprii corporis haeres et cinerum fetus, redivivo carnis suae humore reparari, et de funebri rogo resurgere perhibetur; ibi etenim ליש, פרס, אקו, לילית, תנים, שעירים, איים τραγέλαφοι, gryphes, μυρμηκολέοντες, fauni, satyri, sirenes, lamiae redduntur. Imo vero disquisitionem aliquam meretur, annon de phoenice expressa habeatur mentio in S. Scriptura, nimirum, libro Jobi, c. XXIX, 18, ubi dicit: עם קני אגוע וכחול ארבה ימים, exspirabo in nido meo et sicut phoenix multiplicabo dies. Vetustissimi, apud Hebraeos, auctores, lib. Zohar, Thalmud in tract. Sanhedrin, Bereschith Rabbah, lib. Jalkut, R. Salomo Jarchi, in comment. ad hunc locum sane sunt in ea sententia. Quin et in Massora specialiter notatur, quod haec vox חול aliud significet quam vulgo, de qua Hieronymus in ep. ad Praesidium. Et vero ex nota quadam Massorethica quae ascripta legitur, in quibusdam Bibliis mss. qua praescribitur bis reperiri idque in duabus significationibus, sequitur apud Jobum phoenicem significare, cum Gen. XXII, 17, arenam significet. Porro dicit R. David Kimchi, se invenisse vocem חול cum Schurek, ut phoenicem significet, in libro correcto Hierosolymitano. Revera LXX seniores ita reddunt has voces, ἡ ἡλικία μου γηράσει ὥσπερ στέλεχος φοίνικος, ubi φοῖνιξ homonymum est et palmam non minus quam phoenicem effert. Sed quandoquidem חול palmam nunquam denotare cognoscitur, cogitandum venit, utrum incredibile prorsus sit τὸ στέλεχος hic in eo significatu apud eos positum, quo stirps et stemma, in omnibus fere dialectis, passim usurpantur. Quod si fiat, ipsi LXX Intt. omnino phoenicem agnovere. At vero si mantissae loco adjiciatur, auctores laudatissimos, qua sacros, qua profanos, nimirum, Herodotum, Tacitum, Dionem, Plutarchum, Plinium, Senecam, Melam, Solinum, Philostratum, Libanium, Tertullianum, Origenem, Cyrillum Hierosol., Eusebium, Nazianzenum, Epiphanium, Synesium, Hieronymum, Ambrosium, Lactantium, Bedam, etc., ut taceam poetarum gentem et sequioris aevi scriptores praeteream, eadem fuisse in sententia; minime mirum videri debet (utcunque Bochartus aliter senserit) doctissimum Junium apud se statuisse tantis auspiciis errare, praesertim in re ubi sine noxa peccatur, quam contrariae sententiae fautoribus accedendo vel recte sentire. Certe cum Corn. Tacitus, cui astipulantur reliqui istius saeculi historici, diserte dicat Paulo Fabio et Lucio Vitellio coss. post longum saeculorum ambitum, avem phoenicem in Aegyptum venisse, et praebuisse materiem doctissimis indigenarum, et Graecorum, multa super eo miraculo disserendi; minime putandum est eum merum mendacium, et puram putam fabulam effutiisse; praesertim quando satis constat quantum olim malus daemon miserorum hominum superstitioni et ignorantiae insultabat, quantumque e re ejus erat ea tempestate, cum Evangelii splendor terrarum orbem vitalibus radiis salutare inciperet, notabili aliquo commento se ipsum venditare. Et quidem qui se pro aeris principe, per avium ministeria, et universum scientiae auguralis apparatum gesserat, quique celeberrima illa Jovis Dodonaei apud Graecos, atque Hammonis apud Aegyptios oracula, solemni avium τερατείᾳ, dedicaverat, qua de re inter alios consuli potest Herodotus in Euterpe, non absurde fecisse videbitur, si nutantia sua sacra stabilire conaretur, revocato eo ostento Heliopoli, quod animos hominum pridem imbuerat, promptissimamque fidem sibi spondere poterat: nimirum, quod post longa quaedam intervalla, avis formae prorsus insolitae, a colore saltem, si non et veteri nomenclatura phoenix dicenda, sese ostentaret; quae sublato, ut verbis Taciti utar, myrrhae pondere, tentatoque per longum iter, ubi par oneri, par meatui sit, sarcinam suam ad solis aram perferret, atque adoleret; et officio illo plane mirabili, non minus quam munere honorem altaribus adderet. Ostentum certe illud, quod Tarquinio Prisco animum dedit, ut apud Romanos imperium capesseret, ut alia a Livio memorata praeteream, multum ex hoc ei trahere videtur, nec non ei facem praeferre. Sed si haec minus satisfaciant, dici poterit, phoenicis historiam, apud omnes, pro concessa habitam, et proinde argumento ad hominem ducto rectissime inservire; nihil enim refert, quibus armis hostem confodiamus; nec minus feliciter ab admisso errore redarguetur error, quam a veritate in medium producta veritati fides et auctoramentum accedunt. Nec aliter videtur B. Paulus, cum in hoc ipso negotio, apud hosce arbitros (Corinthios intelligo) versaretur, allegasse in causam suam morem pariter cum phoenicis hac historia improbabilem, baptismum pro mortuis, ut exinde resurrectionem comprobaret. FELL. — De phoenice nullum antiquius testimonium habemus eo quod exstat in Historia Sinica viri fide dignissimi Martinii, sub Xoarro IV, imperatore: Sub initium imperii, Solis avis apparuit, cujus adventu felicitatem regno portendi vulgo existimant. Ex forma, qua avem hanc pingunt, aquilam crederes, nisi plumarum mira et discolor varietas obstaret. Phoenicem ut esse suspicer, ejus raritas persuadet. Eadem legas in Ezechielis Tragici versibus, apud Eusebium, Praep. evang., lib. IX, et Eustathium in Hexameron. COLOM.

"For there is a bird which is named the phoenix." No other fable is told in the telling of which writers agree more and disagree more. Almost all agree on the fact; they disagree on the manner. And indeed it is the custom of the Fathers to use the example of the phoenix partly for morals, partly for mysteries: the virgin birth, and the Lord's resurrection and ours. By others it is dragged to false doctrines, in Augustine, book 4, On the Soul and its Origin, chapter 20; and in Maximus, cited in the Panoplia of Euthymius, part 2, title 15, p. 607, and in Hoeschel's Notes on codex 226 of the Library of Photius. But it is a wonder that all Christians did not smell the fraud, because of the paganism mixed into the little fable. And because φοῖνιξ in Greek means both the only-begotten bird and the palm, it came about that the text of David, Ps. 91:13, "The righteous man will flourish like the phoenix", was taken by most of the palm, but by Tertullian in the Book on the Resurrection of the Flesh, chapter 13, and by Epiphanius in chapter 11 of the Physiologus, of the bird. Hence too it happened that Ezekiel the poet, in the drama entitled Exagoge, after he had treated of the seventy palms (Exod. 15:27), added the meeting with and description of the phoenix, in verses which the Preparation for the Gospel of Eusebius contains, book 9, chapter 29, and the Commentary of Eustathius on the Hexaemeron, pp. 25, 26; and that the author of the poem on the phoenix attributed to Lactantius gave the palm a place in his fiction; and finally that, by reason of etymology, some derived the tree from the bird, others the bird from the tree: on which see, besides the poet just mentioned, Pliny, Natural History, book 13, chapter 4, and Isidore, Etymologies, book 17, chapter 7 and book 13, chapter 7. Moreover the little story of the phoenix in the later editions of Jerome is defective, and so it ought to be restored to its original integrity from the old Lyons edition, by rewriting it in this manner: "The phoenix is a bird in India, and for five hundred years it fills itself with spices from Lebanon, and so it builds its nest. And it gives notice to the priest of Heliopolis in the month of Phamenoth or Pharmuthi. The priest fills the altar with brushwood, and there the phoenix brings the spices and places amber on the altar. And at the first rising of the sun the phoenix moves its wings, and by the heat of the sun the amber is set alight, and so the spices are burnt up, and the phoenix itself is burnt. On the next day a worm is born from the ash; on the second it puts forth wings; on the third it returns to its old nature; and so it goes back to its own places." The passage is found in the Letter, or rather after the Letter, to Praesidius, on the Paschal candle. COTELERIUS. — "For there is a bird which is named the phoenix." On the phoenix, a much-talked-of bird, and a symbol of the resurrection, many have said much, Greek and Latin Fathers, historians and philosophers, in verse and prose. But Maximus, against the doctrines of Severus, to Peter the Illustrious, tries to show that what is told of it is a fable, and contends that no animal is solitary, "nor is any of the animate and sentient bodies subject to generation and corruption" (as he puts it) "of a solitary nature in its individual existence; for them the succession one from another according to species is the manifest mark and definition of their being". I, although some things told of this bird are uncertain and enlarged with fables (as Tacitus says, Annals, book 6), do not doubt with him that there is otherwise a bird of this kind, which is renewed by the revived moisture of its own flesh, and rises from its own pyre, and is the heir of its own body and the offspring of its own ash, and that it is even seen at times in Egypt; and I would rather, with our Clement, an apostolic man, with Tertullian, Origen, Cyril of Jerusalem, Eusebius, Nazianzen, Epiphanius, Synesius, Jerome, Ambrose, Lactantius, Pliny, Seneca, Mela, Solinus, Philostratus, Libanius and others, be wrong, than follow the opinion of Maximus and his followers, who measure "the almighty power of the Creator" by the weakness of human reason and set bounds to the Lord of nature, His handmaid. And against Maximus I set Origen, who in book 4 Against Celsus asserts that this can happen according to nature. His words run thus: "This too may be natural, divine providence being lavish, and wishing to show men in the differences of living things the variety of the arrangement of things in the world, reaching even to the birds; and it established a certain only-begotten living thing, so that by this too it might cause to be admired, not the living thing, but Him who made it." And to this fullest and firmest (to use Tertullian's words) specimen of the resurrection I add, from Methodius, a sign and proof in nature, not unlike it, of the last day too: namely the plant pyragnus, which on burning Olympus is green and flowers in the midst of the flames, as if it were planted beside streams of water. But it is better to hear the man himself, who was an eyewitness of this marvel [Phot. Bibl., p. 623, Schott's edition]: "I saw on Olympus fire rising of itself from the earth below, along the ridge of the mountain; around it is the plant pyragnus, so flourishing and green, and so shady, that it seems rather to have sprung up under a spring [perhaps: by a spring]. For what cause, then, if the natures of perishable bodies, and of bodies consumed by fire, [are such], is this plant not only not burnt up, but rather is more vigorous, if by nature it is easily burnt, and that while the fire smoulders round its very roots? At any rate I threw branches of trees from the neighbouring wood on the place where the fire breaks out, and straightway, caught up into flame, they were turned to ash. What, then, does the marvel mean? God set this as a sign and prelude of the day to come, so that we may know that, when all things are rained upon with fire, the bodies that have lived in chastity and righteousness will walk on the fire as on cold water." [Perhaps to be read divided, πῦρ ἄγνος. So certainly H. St. and his son-in-law Casaubon. Vitruvius seems to favour them, book 8, chapter 3. For he says: "In Thessaly there is a flowing spring, from which spring no beast tastes, and close to which spring is a tree flowering with a purple colour." For just as Vitruvius repeats the word "spring" twice, so Methodius could repeat the word "fire". COLOM.] But I leave the hidden causes of these things to be investigated more curiously by skilled initiates of nature, and I conclude this passage with Cyril of Alexandria, speaking of the whale which at God's command swallowed Jonah: "We say, then, that what happened may fittingly be thought truly marvellous, and beyond reason and custom; but if God is said to accomplish it, who will still disbelieve? For the divine is all-powerful, and easily refashions the natures of things to whatever it chooses, and nothing opposes its ineffable breaths; for what is by nature perishable would become superior even to corruption if He willed, and what is fixed and unshaken, and hard to be met by the laws of corruption, would easily suffer corruption; for nature, I think, is for existing things whatever seems good to the Creator." But while we write this, a most mournful message by far has been brought here, of the slaughter of an incomparable hero and most warlike king, Gustavus, truly august, the phoenix of this age, whose excellent deeds the eternal honour of the annals will celebrate. We may, not unfittingly, bewail his sudden, alas too sudden, and untimely death for the Christian world (if what is spread abroad by sad report is true) with a comparison taken from the phoenix, and with the words of Libanius on the death of a vigorous warrior, but a far different prince, if any words could express enough so great and so calamitous a loss of so great a leader: "He departed, having given the world a taste of good things, having sated it but not sufficed it; but we have suffered what befalls the phoenix, the bird: to stretch its flight over all the earth, but to stand nowhere, neither in the fields nor in the cities; for so the sight of the bird would have been dim to men; and now he has run through, as if winged, the happiness which he gave back": unless God, Best and Greatest, having pity on His Church, raises from his ashes a new and revived other phoenix for His struggling people; that He may do so we shall not cease to ask with constant and ardent prayers. So be it, so be it. JUN. — Photius in the Library, with the irritable temper of critics, finds fault with our author for having spoken here of the phoenix. Yet he might have remembered that in the sacred writings, at least according to the mind of the LXX translators, of Jerome and of other interpreters, animals are listed that are no more acknowledged by experts in natural history and philosophy than this Assyrian bird, which, the heir of its own body and the offspring of its ashes, is said to be restored by the revived moisture of its flesh and to rise again from the funeral pyre; for there ליש, פרס, אקו, לילית, תנים, שעירים, איים are rendered goat-stags, griffins, ant-lions, fauns, satyrs, sirens, lamias. Nay rather, it deserves some inquiry whether express mention of the phoenix is found in holy Scripture, namely in the book of Job, 29:18, where he says: עם קני אגוע וכחול ארבה ימים, "I shall breathe my last in my nest, and like the phoenix I shall multiply days." The most ancient authors among the Hebrews, the book Zohar, the Talmud in the tractate Sanhedrin, Bereshith Rabbah, the book Yalkut, and R. Solomon Jarchi in his commentary on this passage, are certainly of that opinion. Moreover in the Masora it is specially noted that this word חול means something other than usual; on which see Jerome in the letter to Praesidius. And indeed from a certain Masoretic note which is read written beside it in some manuscript Bibles, by which it is prescribed that it is found twice, and that in two meanings, it follows that in Job it means the phoenix, since in Gen. 22:17 it means sand. Further, R. David Kimchi says that he found the word חול with shureq, so as to mean the phoenix, in the corrected Jerusalem book. Indeed the Seventy elders render these words thus: "My age will grow old like the trunk of a palm (φοῖνιξ)", where φοῖνιξ is a homonym and denotes the palm no less than the phoenix. But since חול is known never to denote the palm, one must consider whether it is wholly incredible that τὸ στέλεχος was set here by them in the sense in which "stock" and "stem" are commonly used in almost all languages. If that is so, the LXX translators themselves plainly recognized the phoenix. But if, by way of make-weight, it is added that most highly praised authors, sacred as well as profane, namely Herodotus, Tacitus, Dio, Plutarch, Pliny, Seneca, Mela, Solinus, Philostratus, Libanius, Tertullian, Origen, Cyril of Jerusalem, Eusebius, Nazianzen, Epiphanius, Synesius, Jerome, Ambrose, Lactantius, Bede, etc. (to say nothing of the tribe of poets and to pass over the writers of a later age), were of the same opinion, it ought to seem not at all strange (however Bochart may have thought otherwise) that the most learned Junius resolved to err under such great auspices, especially in a matter where one errs without harm, rather than to think rightly by joining the supporters of the contrary opinion. Certainly, since Cornelius Tacitus, with whom the other historians of that age agree, says expressly that in the consulship of Paulus Fabius and Lucius Vitellius, after a long cycle of ages, the bird phoenix came into Egypt and furnished the most learned of the natives and of the Greeks with material for much discussion of that marvel, it must by no means be thought that he blurted out a mere lie and a pure and simple fable; especially since it is well enough established how much the evil demon once mocked the superstition and ignorance of wretched men, and how much it was to his advantage at that time, when the splendour of the Gospel was beginning to greet the world with its life-giving rays, to advertise himself by some notable contrivance. And indeed he who had borne himself as the prince of the air, through the ministry of birds and the whole apparatus of the science of augury, and who had consecrated those most famous oracles of Dodonaean Jupiter among the Greeks and of Ammon among the Egyptians with a solemn wonder-working of birds (on which matter Herodotus in Euterpe may be consulted among others), will seem not to have acted absurdly if he tried to prop up his tottering rites by recalling that portent at Heliopolis which had long since filled men's minds and could promise itself the readiest belief: namely, that after certain long intervals a bird of wholly unusual form, to be called phoenix at least from its colour, if not also by an old name, showed itself; which, in the words of Tacitus, "having taken up a weight of myrrh, and tried it over a long journey, [to see] whether it is equal to the load, equal to the flight, carries its burden to the altar of the Sun and burns it"; and by that wholly marvellous service added honour to the altars no less than by a gift. Certainly that portent which gave Tarquinius Priscus the spirit to seize the rule among the Romans (to pass over others recorded by Livy) seems to draw much from this, and even to carry a torch before it. But if these things satisfy less, it can be said that the story of the phoenix, held as granted by everyone, therefore serves most rightly for an argument ad hominem; for it does not matter with what weapons we pierce the enemy; and error will be refuted no less happily from an error admitted than faith and support are added to truth from truth brought into the open. Nor does blessed Paul seem to have done otherwise when, in this very business, he was dealing with these judges (I mean the Corinthians), and alleged in his cause a custom, as improbable as this story of the phoenix, baptism for the dead, in order to prove the resurrection from it. FELL. — We have no older testimony about the phoenix than that which stands in the Chinese History of Martini, a man most worthy of credit, under the emperor Xoarro IV: "At the beginning of his reign the bird of the Sun appeared, by whose coming it is commonly thought that happiness is portended for the kingdom. From the form in which they paint this bird you would think it an eagle, did not the wonderful and many-coloured variety of its plumage stand in the way. That I suspect it to be the phoenix, its rarity persuades me." You may read the same in the verses of Ezekiel the Tragedian, in Eusebius, Preparation for the Gospel, book 9, and in Eustathius on the Hexaemeron. COLOM.

(77) ‹ex ea dissolutione› (called in Migne's Latin) · printed under col 261

Junius et Coteler. post dissolutionem. Maluimus secundum Graecam litteram ex dissolutione: quod et institutae comparationi aptius congruit, ut quemadmodum corpora ex morte, ita grana ex dissolutione resuscitentur. COUST.

Junius and Cotelier have "after the dissolution". We have preferred, according to the Greek letter, "out of the dissolution", which also agrees better with the comparison undertaken: that as bodies are raised again out of death, so grains are raised out of dissolution. COUST.

(79) continued from col 261: the right note column of this page, from "stram. Trahitur" to "maloque cum Clemente nostro", is set whole in n261.

(79) continued from col 261: the left note column of this page, from "viro apostolico" to "sed longe dissimilis principis, non", is set whole in n261.

(79) continued from col 261: the right note column of this page, from "inepte deflere possumus" to "et praebuisse mate-", is set whole in n261.

(80) ‹πρὸς ἀπόλυσιν τοῦ ἀποθανεῖν› · printed under col 266

Πρὸς ἀπόλυσιν τοῦ ἀποθανεῖν. Boisius legendum monuit, πρὸς ἀπόλυσιν, καὶ καιρὸν τοῦ ἀποθανεῖν. Quod Epiphanius sic exprimit: Ἐπὰν γνοίῃ τὸν καιρὸν τῆς αὐτοῦ τελευτῆς· ἐνστάντα, et Ambrosius: Quae cum finem vitae sibi adesse adverterit, et Tacitus: Confecto quippe annorum numero, ubi mors propinquet, suis in terris struere nidum, etc. JUN.

"Towards its release, to die." Bois advised reading "towards its release, and the time to die". Which Epiphanius expresses thus: "When it knows that the time of its end has come"; and Ambrose: "When it perceives that the end of its life is at hand"; and Tacitus: "For when the number of its years is complete, when death draws near, [it is said] to build a nest in its own lands", etc. JUN.

(81) ‹διανεύει› · printed under col 266

Διανεύει. Al. διανεῖ, vel διανύει, hoc est, uno progressu fertur, recta volat in Aegyptum. At Wott. nihil mutat: existimat enim, Hesychium secutus, vocem διανεύει, id est, στρέφει vel κυκλεῖ (a terra Arabica ad Aegyptum vergit) huic loco aptissime convenire. GALL.

"It inclines across." Others have διανεῖ or διανύει, that is, it is carried in one course, it flies straight into Egypt. But Wott. changes nothing: for, following Hesychius, he thinks that the word διανεύει, that is, "turns" or "circles" ("it heads from the land of Arabia towards Egypt"), suits this passage very well. GALL.

(82) ‹καὶ ἡμέρας› · printed under col 266

Καὶ ἡμέρας. Si Clericum audias, leg. καὶ δι᾽ ἡμέρας. ID.

"And by day." If you listen to Clericus, read "and during the day". THE SAME.

(83) ‹τῶν ἁπάντων› · printed under col 266

Τῶν ἁπάντων. Ms. ita se habet. Editi praeter Londin., τῶν πάντων. ID.

"Of all things." So the manuscript has it. The editions, except the London one, have τῶν πάντων. THE SAME.

(84) ‹καὶ ἀναστήσεις› · printed under col 266

Ἀναστήσεις. Hunc Jobi locum ad resurrectionem primus traxit B. Clemens, quem alii postea sunt secuti. Sed quis a primis illis Christianis, saeculo majoribus, omnium Scripturae locorum germanam explanationem expostulet? Quis in multis illos non aeque hallucinatos existimet, atque eorum nepotes? COLOM.

"You will raise up." Blessed Clement was the first to draw this passage of Job to the resurrection, and others afterwards followed him. But who would demand from those first Christians, greater than their age, the genuine explanation of every passage of Scripture? Who would not think that in many things they were as much mistaken as their descendants? COLOM.

(79) continued from col 261: its end, printed in the note band of this page (the whole left note column, from "riem doctissimis", and the head of the right column, to "COLOM."), is set whole in n261.

(9) ‹et confitebor tibi› (superior figure: text reference, called in Migne's Latin) · printed under col 265 (line under the columns)

Psal. XVII, 50.

Ps. 17:50.

(10) ‹quia tu mecum es› (superior figure: text reference, called in Migne's Latin) · printed under col 265

Psal. III, 6.

Ps. 3:6.

(11) ‹quae omnia haec perpessa est› (superior figure: text reference, called in Migne's Latin) · printed under col 265

Job XIX, 25, 26.

Job 19:25, 26.

(12)–(13) ‹virtuti fortitudinis ejus› (superior figures printed as one double call 12-13: text reference, called in Migne's Latin) · printed under col 267 (line under the columns)

Sap. XII, 12.

Wis. 12:12.

(14) ‹ab eo decretum praeteribit› (superior figure: text reference, called in Migne's Latin) · printed under col 267

Matth. XXIV, 35.

Matt. 24:35.

(15) ‹quorum non audiantur voces eorum› (superior figure: text reference, called in Migne's Latin) · printed under col 267

Psal. XVIII, 1-4.

Ps. 18:1–4.

(85) ‹ποιήσει› · printed under col 267

Ποιήσει. Ita ms. ex Mill. et Wott. At Jun. cum editis, ἐποίησεν. Quam quidem lectionem alteri insti praeferendam putat Wott. et pro παρέλθῃ legendum παρῆλθε. Sed non est cur sollicitemus ms. lectionem, cum ποιήσει recte τῷ παρέλθῃ congruat. Quando vult et quomodo vult, omnia faciet; neque quidquam ab eo decretum praeteribit. Sic Frey. GALL.

"He will do." So the manuscript, according to Mill. and Wott. But Jun., with the editions, has "He did". Wott. thinks this reading is to be preferred to the other, and that παρῆλθε is to be read for παρέλθῃ. But there is no reason why we should disturb the manuscript's reading, since ποιήσει agrees rightly with παρέλθῃ: "When He wills and as He wills, He will do all things; and nothing decreed by Him will pass away." So Frey. GALL.

(86) ‹Εἰ οἱ οὐρανοὶ› · printed under col 267

Εἰ οἱ οὐρανοί. Conjicit Dav. legendum, Καὶ οἱ οὐρανοί. ID.

"If the heavens." Dav. conjectures that "And the heavens" should be read. THE SAME.

(87) ‹ἀκουομένων› · printed under col 267

Ἀκουομένων. Ex Bois. subaudiendum ὑπ᾽ αὐτοῦ. ID.

"Being heard." According to Bois., "by Him" is to be understood. THE SAME.

(88) ‹σκεπασθῶμεν› · printed under col 267

Σκεπασθῶμεν. Ex ms. Wott. hanc lectionem restituit, quam Jun. cum edit. praeter Londin. margini apposuit, altera σκεπάσωμεν in textum illata. ID.

"That we may be sheltered." Wott. restored this reading from the manuscript; Jun., with the editions except the London one, put it in the margin, bringing the other, σκεπάσωμεν, into the text. THE SAME.

(89) ‹Ποῦ … φυγεῖν› · printed under col 267

Ποῦ... φυγεῖν. Ita ms. Al. malunt ποῖ: exhibentque φεύγειν. ID.

"Where... to flee." So the manuscript. Others prefer ποῖ ("whither"), and show φεύγειν. THE SAME.

(90) ‹αὐτομολούντων› · printed under col 267

Αὐτομολούντων. Hesychius: Αὐτόμολος, ὁ πρὸς τοὺς πολεμίους ἀπελθὼν, προδότης. In hac voce interpretanda peccavit magnus Casaubonus Polyb. lib. IV, p. 322, ubi ὁ δὲ αὐτόμολος Automolum vertit, quasi nomen esset proprium. At Polybius Aetolum quemdam transfugam intelligit, cujus ante meminerat, ut monuit Casaubono par, si non in quibusdam superior, Henr. Valesius Praef. in excerpt. ex collect. Constantini Porphyrogenetae. COLOM.

"Of those who desert." Hesychius: "A deserter: one who has gone over to the enemy, a traitor." In interpreting this word the great Casaubon went wrong in Polybius, book 4, p. 322, where he translated "and the deserter" as "Automolus", as if it were a proper name. But Polybius means a certain Aetolian deserter whom he had mentioned before, as Henri de Valois, Casaubon's equal if not in some things his superior, pointed out in the preface to the excerpts from the collection of Constantine Porphyrogenitus. COLOM.

(91) ‹Λέγει γάρ που τὸ Γραφεῖον› · printed under col 267, running over the right note column (under col 268) and ending at the head of the left note column under cols 269–270

Λέγει γάρ που τὸ γραφεῖον. Recte γραφείου nomine Psalterium donatur: quandoquidem, ut discimus ex S. Epiphanio haeresi 29, cap. 7; et S. Hieronymo in Prologo galeato, ac in praefatione ad Danielem, distribuuntur Scripturae sacrae Testamenti Veteris in νομοθεσίαν seu νόμον, προφήτας, et γραφεῖα: in libros Mosis seu Legem, Prophetas, et hagiographa: contineturque in tertio ordine, liber Davidis. Certe Lucae XXIV, 44, Psalmos distinctos habes a Lege et Prophetis. Necesse est impleri omnia quae scripta sunt in Lege Moysi, et Prophetis, et Psalmis, de me. Ac sentiunt cum evangelista praestantissimi Judaei, Philo et Josephus: ille Libro de vita contemplativa, post initium, p. 893; hic lib. I contra Apionem, post initium similiter, p. 1036. Interdum tamen cum γραφείοις et ἁγιογράφοις non numerantur psalmi, juxta alias Scripturae divisiones; nimirum, Epiphanii capite 4, libri De mensuris et ponderibus, illiusque exscriptoris Joannis Damasceni cap. 18, lib. IV De orthodoxa fide; item Cassiodori lib. I Institutionis ad divinas lectiones; necnon Hieronymi in praefationibus ad Tobiam et Judith. Hic enim cum in supra citato Prologo, a libris canonicis Hebraeorum, libris Legis, Prophetarum, et hagiographis, in hisque postremis Psalterio, sejunxisset volumina Tobiae ac Judithae, eadem duo volumina in praefationibus ad ea, tradit ab Hebraeis de catalogo divinarum Scripturarum secari, atque legi inter hagiographa, quorum auctoritas ad roboranda illa quae in contentionem veniunt, minus idonea judicatur. Quo fit, ut duplicis generis hagiographa habuisse dicendi sint Hebraei, majoris videlicet, ac minoris auctoritatis, atque in prioribus duntaxat cum sacris Scripturis posuisse Psalmos. Nec miraberis diversam acceptionem auctoritatemque hagiographorum postquam insignia ista de canonicis libris apud B. Augustinum, lib. II De doctrina Christiana, cap. 8, legeris: In canonicis autem Scripturis, Ecclesiarum catholicarum quamplurium auctoritatem sequatur; inter quas sane illae sunt, quae apostolicas sedes habere, et Epistolas accipere meruerunt. Tenebit igitur hunc modum in Scripturis canonicis, ut eas quae ab omnibus accipiuntur Ecclesiis catholicis, praeponat eis quas quaedam non accipiunt. In eis vero quae non accipiuntur ab omnibus, praeponat eas quas plures gravioresque accipiunt, eis quas pauciores minorisque auctoritatis Ecclesiae tenent. Si autem alias invenerit a pluribus, alias a gravioribus haberi; quanquam hoc facile invenire non possit, aequalis tamen auctoritatis eas habendas puto. COT. — Hinc patet clariss. Is. Vossium in responsione ad iteratas Ric. Simonii objectiones immerito existimare vocem γραφεῖον ab Aquila fuisse confictam. Hinc etiam firmatur Epiphanii locus haeres. 29, sect. 7, ubi de Nazarenis agens, ait libros hagiographos a Judaeis γραφεῖα appellari. Post Epiphanium idem tradit Damascenus. COLOM.

"For the Writing says somewhere." Rightly is the Psalter given the name of "Writing": since, as we learn from St Epiphanius, Heresy 29, chapter 7, and from St Jerome in the Helmeted Prologue and in the preface to Daniel, the sacred Scriptures of the Old Testament are divided into the legislation or Law, the Prophets, and the Writings: into the books of Moses or the Law, the Prophets, and the hagiographa; and in the third order is contained the book of David. Certainly in Luke 24:44 you have the Psalms distinguished from the Law and the Prophets: "All things must be fulfilled which are written in the Law of Moses, and in the Prophets, and in the Psalms, concerning Me." And the most eminent Jews, Philo and Josephus, agree with the evangelist: the former in the book On the Contemplative Life, after the beginning, p. 893; the latter in book 1 Against Apion, likewise after the beginning, p. 1036. Sometimes, however, the Psalms are not counted with the Writings and hagiographa, according to other divisions of Scripture: namely in chapter 4 of Epiphanius's book On Measures and Weights, and in his copier John Damascene, chapter 18, book 4 On the Orthodox Faith; likewise in Cassiodorus, book 1 of the Institution for Divine Readings; and also in Jerome, in the prefaces to Tobit and Judith. For when he had separated, in the Prologue cited above, the volumes of Tobit and Judith from the canonical books of the Hebrews, the books of the Law, the Prophets and the hagiographa, and among these last the Psalter, he relates in the prefaces to them that these same two volumes are cut off by the Hebrews from the catalogue of the divine Scriptures and read among the hagiographa, whose authority is judged less fit for confirming the things that come into dispute. So it comes about that the Hebrews must be said to have had hagiographa of two kinds, namely of greater and of lesser authority, and to have placed the Psalms only among the former, with the sacred Scriptures. Nor will you wonder at the different reception and authority of the hagiographa once you have read these remarkable words on the canonical books in blessed Augustine, book 2 On Christian Doctrine, chapter 8: "In the canonical Scriptures, let him follow the authority of as many Catholic Churches as possible, among which are certainly those which have deserved to have apostolic sees and to receive Epistles. He will therefore keep this rule in the canonical Scriptures, that he prefer those which are received by all Catholic Churches to those which some do not receive. And among those which are not received by all, let him prefer those which more and weightier Churches receive to those which fewer Churches, and of lesser authority, hold. But if he finds some held by more, others by weightier Churches, although this cannot easily be found, I think they are to be held of equal authority." COT. — Hence it is clear that the most renowned Isaac Vossius, in his reply to the repeated objections of Richard Simon, wrongly thinks that the word γραφεῖον was invented by Aquila. Hence too is confirmed the passage of Epiphanius, Heresy 29, section 7, where, treating of the Nazarenes, he says that the hagiographal books are called γραφεῖα by the Jews. After Epiphanius, Damascene relates the same. COLOM.

(92) ‹ἀφήξω› · printed under col 269

Ἀφήξω. Vox nonnullis suspecta; sed eam fuisse usurpatam a Platone, VII De rep., idemque significare ac ἀφίξομαι, advertit Mill. GALL.

"Shall I depart." A word suspect to some; but Mill. observed that it was used by Plato, Republic 7, and means the same as ἀφίξομαι. GALL.

(93) ‹ἐὰν καταστρώσω εἰς τὰς ἀβύσσους› · printed under col 269

Ἐὰν καταστρώσω. Sic optime expressit Clemens vim verbi Hebraici הַצִּיעַ, quod sonat stravit. Neque enim semper ille sequitur versionem τῶν Ο', sed interdum vel suam, vel aliorum Hebraice doctorum praefert. Veritas Hebraica sonat Latine: Si stratum fecero, vel stratum posuero in abysso, vel in sepulcro. Et sic Graece: Ἐὰν καταστρώσω εἰς τὰς ἀβύσσους. Bois. GALL. — Ἐὰν καταστρώσω εἰς τὰς ἀβύσσους. Sic Job XVII, 13: Ἐν δὲ γνόφῳ ἔστρωταί μου ἡ στρωμνή, verbum autem καταστρωννύειν hoc loco, proxime accedit ad fontem Hebraicum. JUN.

"If I make my bed." So Clement has expressed excellently the force of the Hebrew verb הַצִּיעַ, which means "he spread [a bed]". For he does not always follow the version of the Seventy, but sometimes puts forward either his own or that of others learned in Hebrew. The Hebrew truth runs in Latin: "If I make my bed, or lay my bed, in the abyss", or "in the grave". And so in Greek: "If I make my bed in the abysses." Bois. GALL. — "If I make my bed in the abysses." So Job 17:13: "And in darkness my bed is spread"; and the verb καταστρωννύειν in this place comes very close to the Hebrew source. JUN.

(94) ‹ὃς ἐκλογῆς› · printed under col 270

Ὃς ἐκλογῆς. Mancam esse lectionem putant nonnulli interseruntque ἡμᾶς vel τὰ ἔθνη. Rem tamen acu tetigisse mihi videtur DAV. qui levi mutatione rescribit, οὓς ἐκλογῆς, ut ad vocem ἡμῶν referatur. GALL.

"Who, of election." Some think the reading defective, and insert "us" or "the nations". But DAV. seems to me to have hit the nail on the head, who by a slight change writes "whom, of election", so that it refers to the word "our". GALL.

(95) ‹διεμέριζεν› · printed under col 270

Διεμέριζεν. Ita ms. apud Wott., sic et edit. Londin. Al. διεμέρισεν. ID.

"Was dividing." So the manuscript in Wott., and so too the London edition. Others have διεμέρισεν. THE SAME.

(96) ‹διέσπειρεν› · printed under col 270

Διέσπειρεν. Sic ms. ut apud LXX, cui verae lectioni in marginem rejectae, istam in textu substituit Jun., cum edit. δὲ ἔσπειρεν. Wott. ID.

"Scattered." So the manuscript, as in the LXX; for this true reading, thrown into the margin, Jun., with the editions, substituted in the text δὲ ἔσπειρεν. Wott. THE SAME.

(97) ‹Θεοῦ› · printed under col 270

Θεοῦ. Haec vox deest codd. impp. si Londin. excipias, quae tamen exstat in ms. et exhibent LXX. ID.

"Of God." This word is missing in the printed codices, if you except the London one; yet it stands in the manuscript, and the LXX show it. THE SAME.

(98) ‹ὥσπερ λαμβάνει ἄνθρωπος› · printed under col 270

Ὥσπερ λαμβάνει ἄνθρωπος. Recte observavit Frey. hunc locum Clementem efformasse tum ex Num XVIII, 27, tum ex II Paral. XXXI, 14, ubi legitur: Δοῦναι τὰς ἀπαρχὰς Κυρίου, καὶ τὰ Ἅγια τῶν ἁγίων. Ut sensus sit: Deus sibi ex reliquis hominibus separavit nos, et fecit ἐκλογῆς μέρος, ut ex area decerpitur ἡ ἀπαρχὴ Deo sacra, quae fit Ἅγια ἁγίων. ID.

"As a man takes." Frey. rightly observed that Clement shaped this passage both from Num. 18:27 and from 2 Chr. 31:14, where we read: "To give the first-fruits of the Lord, and the holy of holies." So that the sense is: God separated us for Himself from the rest of men, and made us a portion of election, as the first-fruits sacred to God are taken from the threshing-floor, which become the Holy of holies. THE SAME.

(99) ‹ἁγνοὺς συμπλοκάς› · printed under col 270

Ἀγνοὺς συμπλοκάς. Ex incuria librarii mendum hic sane patet. Hinc al. legunt λάγνους. Al. et forte rectius, ἀναγνούς: vox ecclesiasticis scriptoribus usitatior. ID. — Ἀγνούς. lege λάγνους ex reverendi Patris conjectura. Hesychius: Λάγνος, ὁ αἰσχρὸς, περὶ πορνείαν ἐπτοημένος. COLOM.

"Pure embraces." A fault from the scribe's carelessness is certainly evident here. Hence some read "lustful". Others, and perhaps more rightly, "unholy": a word more usual in the ecclesiastical writers. THE SAME. — "Pure." Read "lustful", following the reverend Father's conjecture. Hesychius: "Lustful: base, excited about fornication." COLOM.

(91) continued from col 267: its end, printed at the head of the left note column of this page (cols 269–270), from "auctoritatis Ecclesiae tenent" to "COLOM.", is set whole in n268.

(16)–(21) — text references called in Migne's Latin of this column (spiritus tuus 16, elevantes 17, Israel 18, sanctorum 19, inquit 20, in verbis 21), printed as a full-width line under cols 269–270 Psal. CXXXVIII, 7-10. — I Tim. II, 8. — Deut. XXXII, 8, 9. — Deut. IV, 34; Num. XVIII, 27; II Paral. XXXI, 14. — Jac. IV, 6; I Petr. V, 5. — Job XI, 2, 3; XIV, 1.

Ps. 138:7–10. — 1 Tim. 2:8. — Deut. 32:8, 9. — Deut. 4:34; Num. 18:27; 2 Chr. 31:14. — Jas. 4:6; 1 Pet. 5:5. — Job 11:2, 3; 14:1.

(5) ‹secundum Judam› · called in Migne's Latin of this column · printed under col 272

Vertit Coteler. propter Judam, alii vero interpretes, ex familia et sanguine Judae. Declarat Clemens reges, principes ac duces originem habuisse ex Jacob secundum tribum Judae. COUST.

Cotelier translates "on account of Judah", but other translators "from the family and blood of Judah". Clement declares that kings, princes and leaders took their origin from Jacob according to the tribe of Judah. COUST.

(22)–(28) — text references called in Migne's Latin of this column (ipsis 22, praedicant 23, fuit 24, sacrificium 25, Laban 26, Israel 27, coeli 28), printed as a full-width line under cols 271–272 Rom. II, 29. — II Cor. X, 17, 18. — Jac. II, 21. — Gen. XXII, 9. — Gen. XXVIII, XXIX. — II Reg. XI, 31 sec LXX. — Gen. XXII, 17 et XXVI, 4.

Rom. 2:29. — 2 Cor. 10:17, 18. — Jas. 2:21. — Gen. 22:9. — Gen. 28, 29. — 2 Sam. 11:31 [so printed, perhaps for 1 Kgs. 11:31] according to the LXX. — Gen. 22:17 and 26:4.

(100) ‹Ἔστω ἐν Θεῷ› · printed under col 271

Ἐν Θεῷ. Jun. mallet ἐκ Θεοῦ. Hanc lectionem Wottono videntur suadere sequentia, καὶ μὴ ἐξ αὐτῶν. Conjecturam confirmat locus Rom. II, 29, unde Clementinus forte desumptus: Οὗ ὁ ἔπαινος οὐκ ἐξ ἀνθρώπων, ἀλλ' ἐκ τοῦ Θεοῦ. GALL.

"In God." Junius would prefer "from God". What follows, "and not from themselves", seems to Wotton to recommend this reading. The conjecture is confirmed by the passage Rom. 2:29, from which Clement's [phrase] was perhaps taken: "Whose praise is not from men but from God." GALL.

(1) ‹ὑπ' ἄλλων› · printed under col 271

Διδόσθω ὑπ' ἄλλων. Sic Proverb. XXVII, 2: Ἐγκωμιαζέτω σε ὁ πέλας καὶ μὴ τὸ σὸν στόμα, ἀλλότριος καὶ μὴ τὰ σὰ χείλη. In proprias enim laudes odiosa est jactatio, ut Cyprianus ad Donatum loquitur, et ut Plinius, epist. 8, lib I, eleganter, quod magnificum referente alio fuisset, ipso qui gesserat recensente, vanescit. Et Clemens noster infra: Ὁ ταπεινοφρονῶν μὴ ἑαυτῷ μαρτυρείτω, ἀλλ' ἐάτω ὑφ' ἑτέρου μαρτυρεῖσθαι. JUN.

"Let it be given by others." So Prov. 27:2: "Let your neighbour praise you, and not your own mouth; a stranger, and not your own lips." For boasting in one's own praise is odious, as Cyprian says to Donatus, and as Pliny elegantly puts it (letter 8, book I): what would have been magnificent when another told it vanishes when he who did it recounts it himself. And our Clement below: "Let him who is humble-minded not bear witness to himself, but let him allow himself to be witnessed to by another." JUN.

(2) ‹τοῖς κατηραμένοις› · printed under col 271

Τοῖς κατηραμένοις. Al. praemittendum putant παρά, sicut mox, παρὰ τοῖς εὐλογημένοις. Wott. nihil addit: eadem enim phraseos mutatio subinde occurrit in Novo Test. ad cujus stylum proxime accedit S. Pater. Quam sane sententiam probat confirmatque Blackwallus in Auctoribus sacris class. defens., pag. 85. GALL.

"To the accursed." Others think παρά should be put before it, as just after, "with the blessed". Wotton adds nothing, for the same change of phrasing occurs repeatedly in the New Testament, whose style the holy Father comes very close to. This opinion Blackwall indeed approves and confirms in his Sacred Classics Defended, p. 85. GALL.

(3) ‹τὸ δωδεκάσκηπτρον› · printed under cols 271–272

Τὸ δωδεκάσκηπτρον. Hoc est, τὸ δωδεκάφυλον: σκῆπτρον enim pro φυλὴ sumitur, ut III Reg. XI, 31: Καὶ δώσω σοι δέκα σκῆπτρα, καὶ δύο σκῆπτρα ἔσονται αὐτῷ. Sic etiam Clemens noster cap. seq., τὰ δὲ λοιπὰ σκῆπτρα. Ita Jun. Quibus addesis, ex Ruchat., eamdem vocem hoc ipso sensu usurpari ab auctore Testam. XII Patriarch., tum in Test. Dan, cap. 1: Ἵνα μὴ λυθῶσι δύο σκῆπτρα ἐν Ἰσραήλ: Ne solvantur duo tribus in Israel; tum etiam in Test. Nephthalim, cap. 5: Κληρονομήσουσιν αἰχμαλωσίᾳ τὰ ιβ' σκῆπτρα τοῦ Ἰσραήλ: Haereditatem obtinebunt in captivitate duodecim tribus Israel. ID.

"The twelve sceptres." That is, "the twelve tribes": for "sceptre" is taken for "tribe", as in 1 Kgs. 11:31: "And I will give you ten sceptres, and two sceptres shall be his." So too our Clement in the next chapter, "but the remaining sceptres". So Junius. To this you may add, from Ruchat, that the same word is used in this very sense by the author of the Testaments of the Twelve Patriarchs, both in the Testament of Dan, ch. 1: "That the two sceptres in Israel may not be dissolved" (Latin: that the two tribes in Israel may not be dissolved); and also in the Testament of Naphtali, ch. 5: "They shall inherit in captivity the twelve sceptres of Israel" (Latin: the twelve tribes of Israel shall obtain the inheritance in captivity). ID.

(4) ‹Ἐξ αὐτοῦ› · printed under col 272

Ἐξ αὐτοῦ. Ita recte Jun. cum editis, licet ms. prae se ferat, ἐξ αὐτῶν. Mendum sane ex librarii negligentia ortum: mox enim bis repetitur, ἐξ αὐτοῦ. ID.

"From him." So Junius rightly, with the editions, although the manuscript shows "from them". The error certainly arose from the copyist's carelessness, for "from him" is repeated twice just after. ID.

(6) ‹τοῦ ἀπ' αἰῶνος› · printed under col 272

Τοῦ ἀπ' αἰῶνος. Haec est ms. lectio, teste Mill., non autem, τοὺς ἀπ' αἰῶνος, ut habent editi. Wott. id fugit. GALL.

"Of [all] from eternity." This is the manuscript's reading, on Mill's testimony, and not "those from eternity", as the editions have. Wotton missed this. GALL.

(7) ‹ἡ δόξα› · printed under col 272

Ἔστω ἡ δόξα. Codd. impp. praeter Londin. deest articulus ἡ, quem exhibet ms. ID.

"Be the glory." The printed copies, except the London one, lack the article ἡ, which the manuscript shows. ID.

(8) ‹ἀργήσωμεν› · printed under col 273

Ἀργήσωμεν. Ita ms. non, ut in editt., ἀργάσωμεν. Caeterum Jun. aliique mallent, ποιήσομεν, ἀργήσομεν, ἐγκαταλείψομεν: quod Wott. minime necessarium videtur. ID.

"Shall we be idle." So the manuscript, not ἀργάσωμεν as in the editions. For the rest, Junius and others would prefer the futures ποιήσομεν, ἀργήσομεν, ἐγκαταλείψομεν, which seems to Wotton not at all necessary. ID.

(9) ‹ὁ δημιουργὸς› · printed under col 273

Αὐτὸς γὰρ ὁ δημιουργός, etc. Citantur haec tanquam incerti, in Parallelis B. Joannis Damasceni lib. I, cap. 8, sic ex interpretatione doctissimi hominis Jacobi Billii: Cum ipse sit creator ac dominus omnium, in operibus suis delectatur. Etenim summo suo robore coelos fundavit, et incomprehensibili sua industria eos ornavit: terram autem distinxit ab aqua eos ambiente, et super tuto voluntatis suae fundamento stabilivit. Deinde excellentissimum ac prorsus maximum, hominem, suismet immaculatis manibus ad imaginis suae effigiem finxit. Sic enim ait Deus: « Faciamus hominem ad imaginem nostram ac similitudinem nostram. Et fecit Deus hominem, masculum et feminam fecit eos. » Haec igitur omnia cum absolvisset, benedixit ac dixit: « Crescite et multiplicamini. » Legebat, opinor, in Graeco: Αὐτὸς ὢν δημιουργὸς καὶ δεσπότης τῶν ἁπάντων, ἐπὶ τοῖς ἔργοις αὐτοῦ ἀγαλλιᾶται. Τῷ γὰρ παμμεγεθεστάτῳ αὐτοῦ κράτει οὐρανοὺς ἐστήριξεν καὶ τῇ ἀκαταλήπτῳ αὐτοῦ σοφίᾳ ἐκόσμησεν αὐτούς· γῆν τε διεμέρισεν ἀπὸ τοῦ περιέχοντος αὐτοὺς ὕδατος, καὶ ἥδρασεν ἐπὶ ἀσφαλῆ τοῦ ἰδίου βουλήματος θεμέλιον, εἶτα τὸ ἐξοχώτατον καὶ παμμέγεθες, ἄνθρωπον, ταῖς ἑαυτοῦ ἀμώμοις χερσὶν ἔπλασεν, εἰς ἑαυτοῦ εἰκόνος χαρακτῆρα, οὕτω γάρ φησιν ὁ Θεός· Ποιήσωμεν ἄνθρωπον κατ' εἰκόνα ἡμετέραν καὶ ὁμοίωσιν ἡμετέραν καὶ ἐποίησεν ὁ Θεὸς τὸν ἄνθρωπον ἄρσεν καὶ θῆλυ ἐποίησεν αὐτούς. Ταῦτα οὖν πάντα τελειώσας, ηὐλόγησεν καὶ εἶπεν· Αὐξάνεσθε καὶ πληθύνεσθε. COT.

"For the Creator Himself", etc. These words are cited as of an uncertain [author] in the Parallels of Blessed John Damascene, book I, ch. 8, thus in the translation of that most learned man Jacques de Billy: "Since He is the creator and lord of all, He delights in His works. For by His supreme might He founded the heavens, and by His incomprehensible skill He adorned them; and He divided the earth from the water surrounding them, and established it upon the secure foundation of His will. Then with His own spotless hands He fashioned the most excellent and altogether greatest [being], man, after the likeness of His image. For so God says: 'Let Us make man after Our image and Our likeness. And God made man; male and female He made them.' So when He had completed all these things, He blessed and said: 'Increase and multiply.'" He read, I think, in the Greek: "Being Himself the Creator and Master of all things, He exults in His works. For by His most mighty power He fixed the heavens, and by His incomprehensible wisdom He adorned them; and He divided the earth from the water that surrounds them, and set it upon the secure foundation of His own will; then the most excellent and very great [being], man, He fashioned with His own spotless hands, as the stamp of His own image. For so God says: Let Us make man after Our image and Our likeness; and God made man, male and female He made them. So having completed all these things, He blessed and said: Increase and multiply." COT.

(10) ‹ἀγαλλιᾶται› · printed under col 273

Ἀγαλλιᾶται... παμμεγεθεστάτῳ. Jo. Damas. ἀγάλλεται.... παμμεγεστάτῳ. GALL.

"Exults… most mighty." John Damascene [has] ἀγάλλεται… παμμεγεστάτῳ. GALL.

(11) ‹ἐστήρισε[ν]› · printed under col 273

Ἐστήρισεν. MILL. et Wott., sic legebant in ms. At editi cum Jo. Damasc. ἐστήριξεν. ID.

"He fixed." Mill and Wotton read so in the manuscript. But the editions, with John Damascene, [have] ἐστήριξεν. ID.

(12) ‹συ[νέσει διεκό]σμησεν› · printed under cols 273–274

Συνέσει διεκόσμησεν. Jun., cum editt. σ[οφίᾳ ἐκό]σμησεν. Verum Wott., perspiciens in ms. priorem syllabam συ —— cum plurium litterarum spatio, fidenter legit cum Damasceno, συ[νέσει διεκό]σμησεν. Quam lectionem Cout. etiam est secutus. ID.

"By understanding He set in order." Junius, with the editions, [has] "by wisdom He adorned". But Wotton, making out in the manuscript the first syllable συ followed by a space of several letters, confidently reads with Damascene "by understanding He set in order". Cout[elier] too has followed this reading. ID.

(13) ‹[διεχώ]ρισεν› · printed under col 274

Διεχώρισεν. Editi διεμέρισεν, Jo. Damascenus, ἐχώρισεν; hancque lectionem ex eo hausit Cout. Cum vero hiatus ms. plures quam tres litteras postulet, reponit Wott. [διεχώ]ρισεν; quod in primis vox ista subinde occurrat Gen. I. ID.

"He separated." The editions [have] διεμέρισεν, John Damascene ἐχώρισεν, and Cout[elier] took this reading from him. But since the gap in the manuscript requires more than three letters, Wotton restores διεχώρισεν, especially because this word occurs repeatedly in Gen. 1. ID.

(14) ‹[ἐπὶ τὸ]ν ἀσφαλῆ› · printed under col 274

Ἐπὶ τὸν ἀσφαλῆ. Sic legunt cum Jo. Damasceno, Wott. et Cout., non autem cum editis, [ὡς πύργο]ν ἀσφαλῆ. Et recte quidem. Hinc enim sententia sublimior. ID.

"Upon the secure." So Wotton and Cout[elier] read with John Damascene, and not with the editions "as a secure tower". And rightly, for this makes the sense loftier. ID.

(15) ‹βου[λήμα]τος› · printed under col 274

Βουλήματος. Jo. Damascenus, θελήματος. ID.

"Of [His] will." John Damascene [has] θελήματος. ID.

(16) ‹τά τε … ἑαυτοῦ δυνάμει› · printed under col 274

Τά τε — ἑαυτοῦ δυνάμει. Licet ista omiserat Damascenus, ea tamen contextus Clementinus requirit. ID.

"And the [animals] … by His own power." Although Damascene had omitted these words, the context of Clement requires them. ID.

(17) ‹ἐπὶ πᾶσιν … ταῖς ἱεραῖς καὶ ἀμώμοις› · printed under col 274

Ἐπὶ πᾶσιν — ταῖς ἱεραῖς καὶ ἀμώμοις. Paulo aliter Damascenus: ἐπὶ τούτοις — ταῖς ἰδίαις αὐτοῦ καὶ ἀμώμοις. ID.

"Above all … with His holy and spotless [hands]." Damascene a little differently: "upon these … with His own and spotless [hands]". ID.

(18) ‹Οὕτως› · printed under col 274

Οὕτως. Ita ms. apud Wott. Ita et Jo. Damasc.; editi, praeter Lond., Οὕτω. ID.

"So." So the manuscript in Wotton, and so too John Damascene; the editions, except the London one, [have] Οὕτω. ID.

(19) ‹κατ' εἰκόνα καὶ καθ' ὁμοίωσιν ἡμετέραν› · printed under col 274

Κατ' εἰκόνα καὶ καθ' ὁμοίωσιν ἡμετέραν. Jo. Damasc. et LXX: Κατ' εἰκόνα ἡμετέραν καὶ καθ' ὁμοίωσιν. ID.

"After the image and after Our likeness." John Damascene and the LXX: "after Our image and after [Our] likeness". ID.

(20) ‹ἐπήνεσεν› · printed under col 274

Ἐπήνεσεν. Cave ne legas cum edito Jo. Damasc. ἐποίησεν: utquid enim τελειώσας ἐποίησεν: cum perfecisset, fecit? Recte igitur ms. ἐπήνεσεν: quo quidem uno verbo S. Pater ea transigit, quae occurrunt Gen. I, 31: Καὶ ἴδεν ὁ Θεὸς τὰ πάντα ὅσα ἐποίησε, καὶ ἰδοὺ καλὰ λίαν. In hanc ferme sententiam Wott. ID.

"He praised." Beware of reading ἐποίησεν with the printed John Damascene: for why [say] "having completed, He made", "when He had finished, He made"? The manuscript therefore rightly [has] "He praised", by which one word the holy Father covers what is found in Gen. 1:31: "And God saw all things that He had made, and behold, they were very good." Wotton is roughly of this opinion. ID.

(21) ‹ἐν ἔργοις› · printed under col 274

Ἴδωμεν ὅτι τὸ ἐν ἔργοις. Licet hanc ms. lectionem Wott. retineat; aliis tamen aliter visum. Dav. leg. Ἴδωμεν τί τὸ δέον. Ἔργοις, κ. τ. λ. Sed longius abit a ms. Propius accedit Birr. qui levi mendo sublato, ita scribendum arbitratur: Εἴδομεν ὅτι τε ἐν ἔργοις... οἱ δίκαιοι, καὶ αὐτός, κ. τ. λ. Vidimus et justos, etc. ID.

"Let us see that in works." Although Wotton keeps this reading of the manuscript, others have thought otherwise. Davies reads: "Let us see what is needful. In works", etc. But that departs too far from the manuscript. Closer comes Birr[ius], who, removing a slight error, thinks it should be written: "We have seen both that in works … the righteous, and He Himself", etc. "We have seen that the righteous too", etc. ID.

(29)–(30) — text references called in Migne's Latin of this column (eos 29, multiplicamini 30), printed under col 273 Gen. I, 26, 27. — Ibid. 28.

Gen. 1:26, 27. — Ibid. 28.

The notes printed under this column ((12) continued, (13)–(21)) are called in the Greek of col 273 and set in n273.

(31)–(33) — text references called in Migne's Latin of this column (illo 31, suum 32, ei 33), printed as a full-width line under cols 275–276 Isa. XL, 10, LXII, 11. — Psal. LXI 13. — Dan. VII, 10.

Isa. 40:10, 62:11. — Ps. 61:13. — Dan. 7:10.

The notes printed under this column ((22)–(25)) are called in the Greek of col 276 and set in n276.

(22) ‹ἐξ ὅλης› · printed under col 275

Ἐξ ὅλης. Bois. mallet, καὶ ἐξ ὅλης: nec dissentit Wott. GALL.

"With all." Bois would prefer "and with all", and Wotton does not disagree. GALL.

(23) ‹ἐξ αὐτοῦ› · printed under col 275

Ἐξ αὐτοῦ. Id est, τοῦ ἐργοπαρέκτου, scilicet τοῦ Θεοῦ. Sic Bois. Cui accedere videtur Wott. Ita enim interpretatur: Ex ipso enim omnia sunt. ID.

"From Him." That is, from the Giver of the work, namely God. So Bois, with whom Wotton seems to agree, for he translates: "For from Him are all things." ID.

(24) ‹Ἰδοὺ ὁ Κύριος … κατὰ τὸ ἔργον αὐτοῦ› · printed under col 275

Ἰδοὺ ὁ Κύριος, καὶ ὁ μισθὸς αὐτοῦ πρὸ προσώπου αὐτοῦ, ἀποδοῦναι ἑκάστῳ κατὰ τὸ ἔργον αὐτοῦ. Barnabae cap. 21: Ἐγγὺς ὁ Κύριος, καὶ ὁ μισθὸς αὐτοῦ. In Constitutionibus apostolicis lib. II, cap. 14, et in Ignatio interpolato Epist. ad Smyrnaeos, cap. 9: Ἰδὲ ἄνθρωπος, καὶ τὸ ἔργον αὐτοῦ πρὸ προσώπου αὐτοῦ. Eaedem Diataxes lib. III, cap. 43: Ἰδοὺ ἄνθρωπος καὶ τὸ ἔργον αὐτοῦ: quibus verbis subjunguntur ista in Quaestionibus Anastasii a Gretsero editis, quaest. 22: Καὶ οὐκ ἀποδώσεις ἑκάστῳ κατὰ τὰ ἔργα αὐτοῦ. Clemens Stromateus lib. IV, p. 528: Εἴρηται γάρ· Ἰδοὺ Κύριος, καὶ ὁ μισθὸς αὐτοῦ ἀπὸ προσώπου αὐτοῦ, ἀποδοῦναι ἑκάστῳ κατὰ τὰ ἔργα αὐτοῦ. Ab Origene homil. 35 in Lucam: Et tunc complebitur: « Ecce homo, opera ejus ante faciem suam. » Et tomo XVI, in Joannem: Ἰδοὺ Κύριος, καὶ ὁ μισθὸς αὐτοῦ ἐν τῇ χειρὶ αὐτοῦ, ἀποδοῦναι ἑκάστῳ κατὰ τὸ ἔργον αὐτοῦ. Basilius in psal. XXXII, 18: Ἰδοὺ Κύριος, καὶ ὁ μισθὸς αὐτοῦ (ita editio Graeca cum tribus mss. Regiis magnae vetustatis) ἀποδοῦναι ἑκάστῳ ὡς τὸ ἔργον αὐτοῦ. Chrysostomus Concione 2 De Lazaro, tom. V: Ἰδοὺ γάρ, φησιν, ἄνθρωπος, καὶ τὰ ἔργα αὐτοῦ. Apud pseudo-Chrysostomum sive auctorem Operis imperfecti in Matthaeum, ad cap. III, vers. 12: Ecce homo, et opera ejus. S. Ambrosius in psalmi CXVIII, octonarium 11, vers. 82: Deficiebat ergo in verbum Propheta. Nos autem otiosos nos putamus, si verbo tantummodo studere videamur; et pluris aestimamus eos qui operantur, quam eos qui studium cognoscendae veritatis exercent. Dicunt enim plerique: « Ecce homo, et opera ejus, quasi qui verbo studeat, non operetur, etc. » Denique Valentinus et qui cum eo monachi epistola ad sanctum Augustinum, 256 inter illius doctoris epistolas: Quia veniet Dominus, et merces ejus cum ipso: quia stabit homo, et opus ejus (male vulgo corpus) ante ipsum. Desumpserunt cuncti ex locis Scripturae Isaiae XL, 10; LXII, 11; Apocal. XXII, 12; Psalm. LXI, 13. COT.

"Behold the Lord, and His reward before His face, to render to each according to his work." Barnabas ch. 21: "The Lord is near, and His reward." In the Apostolic Constitutions book II, ch. 14, and in the interpolated Ignatius, Letter to the Smyrnaeans, ch. 9: "Behold the man, and his work before his face." The same Constitutions book III, ch. 43: "Behold the man and his work"; to which words these are joined in the Questions of Anastasius edited by Gretser, question 22: "And will You not render to each according to his works?" Clement the Stromatist, book IV, p. 528: "For it is said: Behold the Lord, and His reward from His face, to render to each according to his works." By Origen, homily 35 on Luke: "And then shall be fulfilled: 'Behold the man, his works before his face.'" And in tome XVI on John: "Behold the Lord, and His reward in His hand, to render to each according to his work." Basil on Ps. 32:18: "Behold the Lord, and His reward (so the Greek edition, with three royal manuscripts of great age) to render to each as his work [is]." Chrysostom, second homily On Lazarus, tome V: "For behold, it says, the man, and his works." In pseudo-Chrysostom, or the author of the Unfinished Work on Matthew, on ch. 3, v. 12: "Behold the man, and his works." St Ambrose on Psalm 118, eleventh octonary, v. 82: "So the Prophet fainted for the word. But we think ourselves idle if we seem to give ourselves only to the word, and we value those who work more highly than those who pursue the study of knowing the truth. For most people say: 'Behold the man, and his works', as though one who gives himself to the word does not work", etc. Finally Valentinus and the monks with him, in the letter to St Augustine, 256 among that doctor's letters: "For the Lord will come, and His reward with Him; for man will stand, and his work (wrongly in the common text 'body') before Him." All took it from the passages of Scripture Isa. 40:10; 62:11; Rev. 22:12; Ps. 61:13. COT.

(25) ‹ἐπ' αὐτῷ› · printed under cols 275–276

Ἐπ' αὐτῷ. Bois. addit πεποιθέναι, innixus Prov. III, 5. Al. ἐπ' αὐτό. Dav. fidenter, ἐπὶ τὸ μή, κ. τ. λ. Verum Wott. ms. adhaerens, ita reddit: Adhortando nos, ad ipsum convertit toto corde. Eo enim modo, inquit, legimus apud Aeschinem, προτρέψασθαι εἰς τὴν ἡμετέραν φιλίαν: adhortando convertere ad amicitiam nostram. GALL.

"Upon Him." Bois adds "to trust", relying on Prov. 3:5. Others [read] "to it". Davies boldly [reads] "to not", etc. But Wotton, keeping to the manuscript, translates thus: "By exhorting us, He turns [us] to Himself with the whole heart." For in this way, he says, we read in Aeschines "to turn by exhortation to our friendship". GALL.

(26) ‹Κατανοήσωμεν τὸ πᾶν πλῆθος τῶν ἀγγέλων αὐτοῦ› · printed under col 276, continued under cols 277–278

Κατανοήσωμεν τὸ πᾶν πλῆθος τῶν ἀγγέλων αὐτοῦ, πῶς τῷ θελήματι αὐτοῦ λειτουργοῦσιν παρεστῶτες. Λέγει γὰρ ἡ Γραφή· Μύριαι μυριάδες παρειστήκεισαν αὐτῷ, καὶ χίλιαι χιλιάδες ἐλειτούργουν αὐτῷ. Duo hic observanda veniunt. Alterum, omnes angelos assistere, ac ministrare, juxta doctrinam multorum: ad quam facere videntur cum testimonia divina, Genes. III, 24; Tobiae XII, 14, 15; psalm. CIII, 4; Isaiae VI, 2, etc.; Lucae I, 19, atque Hebr. I, 7, 14: tum suffragia SS. Patrum: Sosthenes, inquit Minucius Felix, et verum Deum merito majestate prosequitur, et angelos, id est ministros et nuntios Dei, sed veri, ejusque venerationi novit assistere. Didymus lib. I De Spiritu sancto, ex interpretatione Hieronymi, ante finem, addit ista ad Hebr. I, 7: Licet enim non omnes singulatim invisibiles creaturae missae sint; tamen quia ejusdem generis et honoris aliae missae sunt, quodammodo et ipsae possibilitate sunt missae, missarum consortes, aequalisque substantiae. Apud eumdem Hieronymum epist. 142: Quidam Graecorum in Scripturis apprime eruditus, Seraphim virtutes quasdam in coelis esse exposuit, quae ante tribunal Dei assistentes, laudent eum, et in diversa ministeria mittantur, maximeque ad eos qui purgatione indigent, et ob pristina peccata aliqua ex parte suppliciis purgari merentur. Atque in eadem epistola angeli ab Hieronymo appellantur totum ministerium coeleste, et apparitrices in coelestibus virtutes; quemadmodum Damasceno angelus est Θεοῦ παραστάτης καὶ λειτουργός., or III pro sacris imaginibus. Auctor Commentariorum in Epistolam ad Hebraeos, inter Opera S. Ambrosii, ad vers. 7, cap. 1: Non enim solos angelos hoc sermone significat, sed omnes virtutes ministeriis supernis fungentes. Et postea: Potest dici, quando levia (l. lenia) nuntiare mittuntur, angelos esse; quando ad vindictam mittuntur, ministros esse, id est ignem ardentem. Quae postrema concordant cum citatis mox ex Hieronymo, cumque his ex eodem apud Sedulium ad Hebr. I, 7: Duplex angelorum officium est: aut enim spiritum consolationis, aut ignem v⟨i⟩ndictae hominibus ministrant; item cum istis Hieronymianis pariter, in psalmum CIII: Ut in aliis lumen veritatis infundant, in aliis peccata consumant; et istis, ad locum Danielis: Duplex angelorum officium est; aliorum qui justis praemia tribuunt; aliorum qui singulis praesunt cruciatibus; nisi si ultima vox mutanda est in civitatibus, ex S. Thoma ad eumdem prophetam: Neque enim boni, sed mali angeli tormentis praepositi sunt, inquit saepe dictus Hieronymus sub finem libri IX Commentariorum in Ezechielem. Idem, enarrans duos primos versus capitis VI Michaeae: Alii, montes, colles et valles, angelos arbitrantur: qui vel in coelestibus serviant Deo; vel hominibus praesint super hanc terram; vel apud inferos constituti, eorum qui suo vitio exstitere terreni, fundamenta dicantur. Consule de assistentia et ministerio angelorum Gregorium Papam hom. 34 in Evangelia, Primasium ad Hebr. I, 14; et Isidorum Hispalensem libro De ordine creaturarum cap. 2, tom. I Spicilegii Acheriani. Itaque minus verisimilis fit Dionysii opinio, in opere De coelesti hierarchia contendentis, angelos tantum superiores assidere Deo, solosque inferiores mitti ad humana ministeria: necnon Theodoriti contraria sententia, ad Danielis VII, 16, existimantis, digniores ex angelis non modo astare, sed ministrare etiam, reliquos astare duntaxat. Crediderim, sacris eloquiis potissimum adductus, omnes angelorum ordines assistendi ac ministrandi officiis fungi; quosdam tamen angelorum saepius alterutrum munus exsequi; ita ut minores dignitate ac numero magis mittantur, rebusque nostris serviant, majores vero ac plures frequentius assistant propter Deum, atque inter hos pauci sint qui rarissime omnium cessent ab assistendo. Alterum quod observandum sese offert, est inversio prophetici contextus, Dan. VII, 10, sic: Μύριαι μυριάδες παρειστήκεισαν αὐτῷ, καὶ χίλιαι χιλιάδες ἐλειτούργουν αὐτῷ, cum a LXX convenienter archetypo redditum fuerit, χίλιαι χιλιάδες ἐλειτούργουν αὐτῷ, καὶ μύριαι μυριάδες παρειστήκεισαν αὐτῷ. Consentiunt tamen cum Clemente Irenaeus lib. II, cap. 6; Gregorius Nyssenus, homil. 8 in Ecclesiastem, et Cyrillus Alexandrinus, epistola in Symbolum. Pejus in aliis verba ministrandi et assistendi pervertuntur: ut in Tertulliano c. 3 Libri contra Praxeam; Chrysostomo tom. VI Hom. de caeco et Zacchaeo; Theodoro Studita, catech. 82, 107; Michaele Syncello Laudatione in angelos, tom. I Auctarii Bibliothecae Patrum Combefisiani; Liturgiis Gregorii et Cyrilli; et Ordinationibus Syrorum Maronitarum a Joanne Morino publicatis; necnon in Gregorio Nysseno tom. III ad finem tractatus De virginitate, et Basilio Seleuciensi oratione I. Quin etiam qui adversus Novatianos scripsit, impressus cum Cypriano, sub finem sui opusculi, in Danielis textu parem ponit numerum assistentium ac servientium. Sed maxime prae caeteris turbant Eusebius et Chrysostomus, Praeparationis evangelicae lib. VII, cap. 15, et contra Anomoeos oratione 6, tom. I, referendo: Μύριαι μυριάδες ἐλειτούργουν αὐτῷ, καὶ χίλιαι χιλιάδες παρειστήκεισαν ἔμπροσθεν αὐτοῦ, vel παρειστήκεισαν αὐτῷ. COT.

"Let us consider the whole multitude of His angels, how they stand by and minister to His will. For the Scripture says: Ten thousand times ten thousand stood by Him, and thousands of thousands ministered to Him." Two things are to be noted here. The first: that all the angels stand by and minister, according to the teaching of many; in favour of which seem to tell both the divine testimonies, Gen. 3:24; Tob. 12:14, 15; Ps. 103:4; Isa. 6:2, etc.; Luke 1:19; and Heb. 1:7, 14; and the suffrages of the holy Fathers. "Sosthenes," says Minucius Felix, "both rightly honours the true God with majesty and knows that the angels, that is, the ministers and messengers of God, but of the true [God], stand by to venerate Him." Didymus, On the Holy Spirit book I, in Jerome's translation, towards the end, adds this on Heb. 1:7: "For although not all the invisible creatures have been sent individually, yet since others of the same kind and honour have been sent, in a way they too have been sent in possibility, sharers with those sent, and of equal substance." In the same Jerome, letter 142: "A certain Greek, very learned in the Scriptures, explained that the Seraphim are certain powers in the heavens who, standing before the tribunal of God, praise Him and are sent on various ministries, and especially to those who need purgation and deserve to be purged in some part by punishments for former sins." And in the same letter the angels are called by Jerome "the whole heavenly ministry" and "the attendant powers in the heavens"; just as for Damascene the angel is "God's attendant and minister", [in] oration III on the holy images. The author of the Commentaries on the Letter to the Hebrews among the works of St Ambrose, on ch. 1, v. 7: "For by this word he signifies not the angels only, but all the powers that perform heavenly ministries." And afterwards: "It can be said that when they are sent to announce light (read: gentle) things they are angels; when they are sent for vengeance they are ministers, that is, burning fire." These last words agree with those just quoted from Jerome, and with these from the same [author] in Sedulius on Heb. 1:7: "The office of the angels is twofold: for they minister to men either the spirit of consolation or the fire of vengeance"; and likewise with these words of Jerome, on Psalm 103: "That in some they may pour the light of truth, in others consume sins"; and these, on the passage of Daniel: "The office of the angels is twofold: of some, who award rewards to the righteous; of others, who preside over the several torments" — unless the last word is to be changed to "cities", following St Thomas on the same prophet. "For not the good but the bad angels are set over torments," says the often-mentioned Jerome towards the end of book IX of the Commentaries on Ezekiel. The same, expounding the first two verses of chapter 6 of Micah: "Others take the mountains, hills and valleys to be angels: who either serve God in the heavens, or preside over men upon this earth, or, placed among those below, are called the foundations of those who by their own fault have become earthly." On the assistance and ministry of the angels consult Pope Gregory, homily 34 on the Gospels; Primasius on Heb. 1:14; and Isidore of Seville, book On the Order of Creatures ch. 2, in tome I of d'Achery's Spicilegium. So the opinion of Dionysius becomes less likely, who contends in the work On the Celestial Hierarchy that only the higher angels sit by God and only the lower are sent to human ministries; and likewise the contrary opinion of Theodoret on Dan. 7:16, who thinks that the worthier of the angels not only stand by but also minister, while the rest only stand by. I would believe, led chiefly by the sacred oracles, that all the orders of angels perform the offices both of standing by and of ministering, yet that some angels more often carry out the one duty or the other; so that the lesser in dignity and number are sent more and serve our affairs, while the greater and more numerous more frequently stand by before God, and among these there are a few who of all cease most rarely from standing by. The second thing that offers itself for notice is the inversion of the prophetic text, Dan. 7:10, thus: "Ten thousand times ten thousand stood by Him, and thousands of thousands ministered to Him", whereas the LXX rendered it in agreement with the original: "Thousands of thousands ministered to Him, and ten thousand times ten thousand stood by Him." Yet Irenaeus, book II, ch. 6, Gregory of Nyssa, homily 8 on Ecclesiastes, and Cyril of Alexandria, letter on the Creed, agree with Clement. In others the verbs of ministering and standing by are distorted worse: as in Tertullian, ch. 3 of the book Against Praxeas; Chrysostom, tome VI, homily on the blind man and Zacchaeus; Theodore the Studite, catecheses 82, 107; Michael Syncellus, Encomium of the Angels, in tome I of Combefis's Auctarium of the Library of the Fathers; the Liturgies of Gregory and Cyril; and the Ordinations of the Syrian Maronites published by Jean Morin; and also in Gregory of Nyssa, tome III, at the end of the treatise On Virginity, and Basil of Seleucia, oration I. Indeed the one who wrote against the Novatians, printed with Cyprian, towards the end of his little work, puts an equal number of those standing by and those serving in the text of Daniel. But above all others Eusebius and Chrysostom confuse it, in the Preparation for the Gospel book VII, ch. 15, and in the sixth oration Against the Anomoeans, tome I, reporting: "Ten thousand times ten thousand ministered to Him, and thousands of thousands stood before Him", or "stood by Him". COT.

The left note column (its whole height) and the head of the right continue note (26), called in col 276: continued from col 276, set in n276.

(27) ‹πᾶσα ἡ κτίσις› · printed under col 278

Πᾶσα ἡ κτίσις. Ita ms. Editis vero, praeter Londin. deest ἡ. LXX, ἡ γῆ. GALL.

"All creation." So the manuscript. But the editions, except the London one, lack ἡ. The LXX [has] "the earth". GALL.

(28) ‹τῇ συνειδήσει› · printed under col 278

Τῇ συνειδήσει. Forte, καὶ τῇ συνειδήσει, vel potius συνδέσει, sic etiam supra: Μετ' ἐλέους καὶ συνειδήσεως, forte συνδέσεως legendum est. JUN.

"In conscience." Perhaps "and in conscience", or rather "in concord"; so too above, "with mercy and conscience", perhaps "concord" should be read. JUN.

(29) ‹ἡτοίμασεν› · called in the last Greek line of chapter 34, which is printed at the head of col 278 but set in layer 1 under this column · printed under col 278

Ἡτοίμασεν. Sic ms. apud Wott. Sic et edit. Londin. Al. ἑτοίμασεν. GALL.

"He prepared." So the manuscript in Wotton, and so too the London edition. Others [have] ἑτοίμασεν. GALL.

(30) ‹ἡ διάνοια› · printed under col 278

Ἡ διάνοια. Deest codd. impp. articulus ἡ, quem exhibet ms. Wott. ID.

"The mind." The printed copies lack the article ἡ, which Wotton's manuscript shows. ID.

(31) ‹πίστεως› · printed under col 278

Πίστεως. Aut legendum πίστει cum Wott. aut cum aliis supplendum διά. ID.

"Of faith." Either πίστει should be read with Wotton, or διά supplied with others. ID.

Note (29) is called in the Greek line printed at the head of this column (the end of chapter 34, set in layer 1 under col 277) and is set in n277. (34)–(35) — text references called in Migne's Latin of this column (ejus 34, eum 35), printed under col 277 Isa. VI, 3. — Isa. LXIV, 4; I Cor. II, 9.

Isa. 6:3. — Isa. 64:4; 1 Cor. 2:9.

The head of the right note column continues note (26), called in col 276 (set in n276); notes (27), (28), (30), (31) printed here are called in the Greek of col 277 and set in n277.

(36)–(37) — text references called in Migne's Latin of this column (illis 36, Dei 37), printed under col 279 Rom. I, 32. — Psal. XLIX, 16-23.

Rom. 1:32. — Ps. 49:16–23.

The notes printed under this column ((32)–(39) and the beginning of (40)) are called in the Greek of col 280 and set in n280.

(32) ‹[κενοδο]ξίαν› · printed under col 279

Κενοδοξίαν. Conjicit Birr. S. Patrem scripsisse καινοδοξίαν, et novarum opinionum studium notare voluisse. Conjecturam confirmat ex eo, quod in ms. codice, teste Wottono, saepissime occurrat ε pro αι, positum. Sic cap. superiore legitur προτρέπετε pro προτρέπεται. Sic alibi passim. GALL.

"Vainglory." Birr[ius] conjectures that the holy Father wrote καινοδοξίαν ("love of novel opinions") and meant to mark a zeal for new opinions. He confirms the conjecture from the fact that in the manuscript, on Wotton's testimony, ε very often occurs written for αι. So in the preceding chapter προτρέπετε is read for προτρέπεται. So too elsewhere throughout. GALL.

(33) ‹φιλοξενίαν› · printed under col 279

Φιλοξενίαν. Mendosa lectio ex contextu. Al. ergo sic restituunt, φιλοτιμίαν. Al. †φιλοκενίαν. Al. ἀφιλοξενίαν; idque astruunt ex Rom. I, 31, quo respexisse S. Patrem censent, et apostoli vocem ἀνελεήμονας fuisse interpretatum, ἀφιλοξένους. At Birr. ἀφιλοξενίαν respuens tanquam vocabulum omnino adhuc novum, legendum esse φιλοδοξίαν contendit. Habet tamen ἀφιλοξενεῖν Cyrillus Alex. apud Svicerum in Thes. ID.

"Hospitality." A faulty reading, from the context. So some restore it thus: φιλοτιμίαν ("ambition"); others †φιλοκενίαν; others ἀφιλοξενίαν ("inhospitality"), and they support this from Rom. 1:31, to which they think the holy Father looked, and rendered the apostle's word "unmerciful" as "inhospitable". But Birr[ius], rejecting ἀφιλοξενίαν as a word still altogether new, contends that φιλοδοξίαν ("love of glory") should be read. Yet Cyril of Alexandria has ἀφιλοξενεῖν, in Suicer's Thesaurus. ID.

(34) ‹Ταῦτα γὰρ οἱ πράσσοντες› · printed under col 279

Ταῦτα γὰρ οἱ πράσσοντες. Haec αὐτολεξεὶ fere apud Paulum ad Romanos capite primo, et versu ultimo. JUN.

"For those who do these things." These [words stand] almost word for word in Paul, Romans, chapter one, last verse. JUN.

(35) ‹οὐ μόνον› · printed under col 279

Οὐ μόνον, κ. τ. λ. Hinc arguit Mill. tum in Prolegom. ad N. Test., numm. 147, 447, tum ad ultimum comma, I c. Ep. ad Rom. sic legisse S. Patrem nostrum Rom. I, 32: Οὐ μόνον δὲ οἱ ποιοῦντες, ἀλλὰ καὶ οἱ συνευδοκοῦντες τοῖς πράσσουσιν, ut quidem legit Vulg. Interpres. Millio adhaerent Wott. ad h. l. et Wetst. in sua Nov. Test. Gr. edit. ad Rom. I, 32. His nuper accessit vir doctus Goldhagenius e Soc. J. in Spicil. apolog. ad noviss. edit. cathol. Nov. Test. Gr. Huic tamen sententiae adversatur Whitbyus in Exam. Var. Lect. lib. II, cap. 1, sect. I, n. 16. GALL.

"Not only", etc. From this Mill argues, both in the Prolegomena to the New Testament, nos. 147, 447, and on the last verse of ch. 1 of the Letter to the Romans, that our holy Father read Rom. 1:32 thus: "Not only those who do them, but also those who approve of those who practise them", as indeed the Vulgate translator read. Wotton on this passage and Wetstein in his edition of the Greek New Testament on Rom. 1:32 follow Mill. To these has lately been added the learned Goldhagen of the Society of Jesus, in the Spicilegium apologeticum on the latest Catholic edition of the Greek New Testament. Whitby, however, opposes this opinion in the Examen Variantium Lectionum, book II, ch. 1, sect. 1, no. 16. GALL.

(36) ‹ἐξέβαλλες› · printed under col 279

Ἐξέβαλλες. Ita ms.; editi, ἐξέβαλες. ID.

"You cast out." So the manuscript; the editions [have] ἐξέβαλες. ID.

(37) ‹συνέτρεχες αὐτῷ› · printed under col 279

Συνέτρεχες αὐτῷ. Testatur Mill. exstare in ms. αὐτῷ. Sic et apud LXX. Attamen abest ab omnibus editis, ne Wottoniano quidem excepto: quod miror. ID.

"You ran with him." Mill attests that αὐτῷ stands in the manuscript. So too in the LXX. Yet it is missing from all the editions, not even Wotton's excepted, which surprises me. ID.

(38) ‹δολιότητα› · printed under col 279

Δολιότητα. Sic ms. apud Wott. At codd. impp. praeter Londin. δολιότητας. ID.

"Deceit." So the manuscript in Wotton. But the printed copies, except the London one, [have] δολιότητας. ID.

(39) ‹ἄνομε› · printed under col 279

Ἄνομε. Codd. impp. ἀνομίαν, ut apud LXX. At ms. ἄνομαι, ubi procul dubio legendum est ἄνομε, αι pro ε positis. Sic legit et Clem. Alex. Στρωμ., lib. IV, cap. 24, p. 634. Consentiunt Vulg. Syr. et Arab., licet textus Heb. et Hieronymi versio neque ἄνομε neque ἀνομίαν agnoscant. Wott. ID.

"Lawless one." The printed copies [have] ἀνομίαν ("lawlessness"), as in the LXX. But the manuscript [has] ἄνομαι, where without doubt ἄνομε must be read, αι being put for ε. So too Clement of Alexandria reads, Stromata book IV, ch. 24, p. 634. The Vulgate, Syriac and Arabic agree, although the Hebrew text and Jerome's version recognize neither ἄνομε nor ἀνομίαν. Wott. ID.

(40) ‹παραστήσω σε κατὰ πρόσωπόν σου› · printed under cols 279–280

Παραστήσω σε κατὰ πρόσωπόν σου. De hoc textu ita sentio. Scripserant LXX Senes, παραστήσω κατὰ πρόσωπόν σου. Id vero cum obscurum videretur, ex praecedentibus Psalmistae verbis, explicationis gratia, apposuit margini alius pronomen σέ, alius voces τὰς ἁμαρτίας σου. Hincque postea librarii, prout libuit, aut exscripserunt sincerum textum, aut σέ, te, inseruerunt, aut subjunxerunt τὰς ἁμαρτίας σου, peccata tua. Clementinam lectionem amplectitur Glossa in Catena aurea super Psalmos; et Apollinarius citatus a concinnatore alterius Catenae aureae in L priores psalmos, ubi praepostero ordine leges: Arguam te, et statuam contra te faciem tuam. Item Eligius homil. 8. Eamdem exhibet ac interpretatur S. Augustinus enarratione in psalmum hunc quadragesimum nonum. Cujus interpretatio excerpta invenitur in iis commentariis, quae Rufino Aquileiensi tribui solent. A Fausto apud Canisium, t. V, p. II, p. 421, citatur sic: Arguam te et statuam illam (scribo illa) ante faciem tuam. Videto eumdem Basilium in ps. XXXVII. Sedeat quotidie in tribunali mentis suae, et statuat se ante faciem suam, ex Reg. solitariorum, c. 24. COT.

"I will set you before your face." Of this text I think as follows. The Seventy Elders had written "I will set before your face". But since this seemed obscure, one person, for the sake of explanation, added in the margin, from the Psalmist's preceding words, the pronoun "you", another the words "your sins". Hence afterwards the copyists, as they pleased, either copied out the genuine text, or inserted "you", or added "your sins". The Gloss in the Catena aurea on the Psalms adopts Clement's reading; so does Apollinarius, cited by the compiler of the other Catena aurea on the first fifty psalms, where you will read in inverted order: "I will rebuke you, and set your face against you." So too Eligius, homily 8. St Augustine gives and interprets the same in his exposition of this forty-ninth psalm; an excerpt of his interpretation is found in the commentaries usually ascribed to Rufinus of Aquileia. By Faustus in Canisius, vol. V, part II, p. 421, it is cited thus: "I will rebuke you and set it (I write: those things) before your face." See the same Basil on Ps. 37. "Let him sit daily at the tribunal of his mind, and set himself before his own face", from the Rule of Solitaries, ch. 24. COT.

(41) ‹ὡς λέων› · in the full-width Greek line under col 279, set in layer 1 under this column · printed under col 280

Ὡς λέων. Antiquissimum, ut vides, glossema huc translatum ex altero psalmo, nempe VII, 2. Exstat quoque apud B. Augustinum; comparetque adhuc vestigium illius in Explanationibus Chrysostomi, Theodoriti atque Arnobii. Quod autem ab horum textu abest, profectum videtur ex solemni seu incuria, seu fraude describentium, dum aut ex memoria non ex codice exarant, aut gestiunt repraesentare lectionem suo saeculo vulgatam. Atque propter hoc ultimum forsan deformem profert Theodoriti interpretationem Catena in Psalmos a Balthasare Corderio publici juris facta, cum Catenae mss. Bibliothecae regiae ab impresso Theodorito nullatenus discrepent. ID.

"Like a lion." A very ancient gloss, as you see, carried over here from another psalm, namely 7:2. It is found also in Blessed Augustine, and a trace of it still appears in the Explanations of Chrysostom, Theodoret and Arnobius. That it is absent from the text of these seems to have come from the usual carelessness or fraud of the copyists, while they either write from memory and not from a manuscript, or are eager to reproduce the reading current in their own age. And perhaps for this last reason the Catena on the Psalms published by Balthasar Cordier offers a misshapen interpretation of Theodoret, although the manuscript Catenae of the Royal Library in no way differ from the printed Theodoret. ID.

(42) ‹ἐκεῖ ὁδὸς ἣν δείξω αὐτῷ τὸ σωτήριον τοῦ Θεοῦ› · printed under col 280

Ἐκεῖ ὁδὸς ἣν δείξω αὐτῷ τὸ σωτήριον τοῦ Θεοῦ. Servant ἣν Chrysostomus, Hieronymus, Theodoritus, Catenae, et quaedam Psalteria Bibliothecae Christianissimi regis. Exponit vero Euthymius καθ' ἥν. Cujus Graeca ex eadem Bibliotheca profero: Τινὰ δὲ τῶν ἀντιγράφων, ἣν δείξω γράφουσι. Καὶ νοεῖται τὸ καθ' ἥν. Τινὲς δὲ μετὰ τὸ δείξω ὑποστίζοντες, αὐτὸ τὸ σωτήριόν μου, φασίν. ID.

"There is the way by which I will show him the salvation of God." Chrysostom, Jerome, Theodoret, the Catenae and certain Psalters of the Library of the Most Christian King keep ἣν. But Euthymius explains it as "according to which". I give his Greek from the same Library: "Some of the copies write 'which I will show', and 'according to which' is understood. But some, putting a stop after 'I will show', say 'My salvation itself'." ID.

(43) ‹ἀτενίσωμεν› · printed under col 281

Ἀτενίσωμεν. Ita sane ms. ut habent editi: sed legendum, ἀτενίζομεν. Mox enim idem ms. exhibet, ἐνοπτριζόμεθα, ubi editi prae se ferunt, ἐνοπτρισώμεθα. Wott. GALL.

"Let us gaze." So indeed the manuscript, as the editions have it; but ἀτενίζομεν ("we gaze") should be read. For just after the same manuscript shows ἐνοπτριζόμεθα ("we behold as in a mirror"), where the editions show ἐνοπτρισώμεθα. Wott. GALL.

(44) ‹ἀναθάλλει› · printed under col 281

Διὰ τούτου... ἀναθάλλει. Haec recitat Clem. Alex. Στρωμ. lib. IV, cap. 16, p. 613, ubi Cl. Potter. vocem ἀναθάλλει contra Jun. eam sollicitantem erudite tuetur. In eamdem sententiam praeiverant Bois. et Fell. quibus exinde accessit Wott. Sic psal. XXVII, 7: Καὶ ἀνέθαλεν ἡ σάρξ μου. Sic et Philipp. IV, 10: Ἐχάρην δὲ ἐν Κυρίῳ μεγάλως, ὅτι ἤδη ποτὲ ἀνεθάλετε τὸ ὑπὲρ ἐμοῦ φρονεῖν. Videsis Svicer. in Thes. Eccl., v. Ἀναθάλλω. Caeterum videtur S. Pater respexisse ad Rom. I, 21 et I Petr. II, 9. ID. — Forte ἀναθρεῖ vel ἀναθεωρεῖ, i. e. diligenter et attente contemplatur: vel potius integer locus sic legendus est: Διὰ τοῦτο ἐν τῇ ἀσυνέτῳ καὶ ἐσκοτισμένῃ διανοίᾳ ἡμῶν, ἀνατέλλει τὸ θαυμαστὸν αὐτοῦ φῶς, ubi phrasi Paulina ad Rom. I, 21: Διάνοιαν ἀσύνετον et ἐσκοτισμένην vocat. JUN.

"Through Him … blossoms again." Clement of Alexandria quotes these words, Stromata book IV, ch. 16, p. 613, where the celebrated Potter learnedly defends the word ἀναθάλλει against Junius, who tampers with it. Bois and Fell had gone before in the same opinion, and Wotton has since joined them. So Ps. 27:7: "And my flesh has blossomed again." So too Phil. 4:10: "I rejoiced greatly in the Lord that now at length you have revived your care for me." See Suicer's Thesaurus Ecclesiasticus, under Ἀναθάλλω. For the rest, the holy Father seems to have had in view Rom. 1:21 and 1 Pet. 2:9. ID. — Perhaps ἀναθρεῖ or ἀναθεωρεῖ, that is, "contemplates diligently and attentively"; or rather the whole passage should be read thus: "Therefore in our foolish and darkened mind His marvellous light rises", where in Paul's phrase, Rom. 1:21, he calls the mind "foolish" and "darkened". JUN.

(45) ‹ὃς ὢν ἀπαύγασμα› · printed under col 281

Ὃς ὢν ἀπαύγασμα. Haec ex Epistola ad Hebraeos, et capite primo, eisdem fere verbis deprompta sunt, unde, et ex aliis locis, ὁμοιότης τοῦ χαρακτῆρος τῆς φράσεως, καὶ τῶν νοημάτων, ut loquitur Eusebius, inter hanc Clementis, et Epistolam ad Hebraeos, facile liquet. ID.

"Who, being the radiance." These words are drawn, in almost the same words, from the Letter to the Hebrews, chapter one; from which, and from other passages, "the likeness of the character of the phrasing and of the thoughts", as Eusebius puts it, between this [letter] of Clement and the Letter to the Hebrews is readily apparent. ID.

(46) ‹[ἐχθρ]οὶ Κυρίου› · printed under col 281

Ἐχθροὶ Κυρίου. Jun. cum editis, αὐτοῦ pro Κυρίου. Duas ad summum litteras admittere hiatum ms. testis est Wott. qui proinde putat in eo exstitisse Κ̅Υ̅, id est Κυρίου: sic enim vox ista ibidem perpetuo scribitur. GALL.

"Enemies of the Lord." Junius with the editions [has] "His" for "of the Lord". Wotton testifies that the gap in the manuscript admits two letters at most, and so thinks that ΚΥ, that is Κυρίου, stood in it; for that word is always written so in that place. GALL.

(47) ‹ἀντιτασσ[όμενοι]› · in the full-width Greek line under col 281 · printed under cols 281–282

Ἀντιτασσόμενοι, κ. τ. λ. Editi sic: ἀντιτασσ[όμενοι τοῦ Θεοῦ] τῷ θελήματι τὸ θέλημα [ἴδιον], contra fidem cod. ms. qui sic se habet: ΑΝΤΙΤΑΣΣ... ΤΩ ΘΕΛΗΜΑΤΙ ΤΩ ΘΕΛΗΜΑ... Θ̅Υ̅. Hinc Wott. alterum τῷ θελήματι removens, utpote librarii oscitantia redundans, sic legit: ἀντιτασσ[όμενοι] τῷ θελήματι [τοῦ] Θεοῦ. Aliter Dav. Miratur Birr. codicem hic deseruisse Wottonum. Hunc itaque locum ita ipse restituit: Ἀντιτασσ[όμενοι] τῷ θελήματι [αὐτῶν], vel ἀντιτασσ[όμενοι αὐτῶν] τῷ θελήματι τῷ θελήμα[τι τοῦ] Θεοῦ. Nimirum conjicit, αὐτῶν brevi nota scriptum, ibi fuisse a librario praetermissum. ID.

"Opposing", etc. The editions [read] thus: "opposing [to God's] will [their own] will", against the testimony of the manuscript, which has: ΑΝΤΙΤΑΣΣ… ΤΩ ΘΕΛΗΜΑΤΙ ΤΩ ΘΕΛΗΜΑ… ΘΥ. Hence Wotton, removing the second τῷ θελήματι as redundant through the copyist's inattention, reads: "opposing the will [of] God". Davies otherwise. Birr[ius] wonders that Wotton here abandoned the manuscript, and restores the passage himself thus: "opposing to the will [their own]", or "opposing [their own] will to the will [of] God". He evidently conjectures that αὐτῶν, written with a short abbreviation, was passed over there by the copyist. ID.

(48) ‹ἡ[μῶν]› · printed under col 282

Ἡγουμένοις ἡμῶν. Fell. mallet αὐτῶν: alienum putans a sanctis Ecclesiae Patribus, ut tribunos militares, duces suos appellent. Birr. locum interpretatus de impp. Rom. sic reddit: Militantes principibus seu ducibus nostris. Equidem S. Clemens supra cap. 5, eamdem vocem usurpat, ἐπὶ τῶν ἡγουμένων, ubi Cot. vertit sub principibus, al. sub imperatoribus, nimirum, explicante Salmasio, sub Nerone. ID. — Legerem αὐτῶν, plus enim SS. Ecclesiae Patres a bello abhorrebant, quam ut tribunos militares, duces suos appellare sustinerent. Eo autem fidentius conjecturam interpono, quia vox ἡμῶν per lacunam in exemplari desiderata, ex conjectura quae omnibus ex aequo patet, primitus a Junio restituebatur. FELL.

"Our leaders." Fell would prefer "their": he thinks it foreign to the holy Fathers of the Church to call military tribunes their leaders. Birr[ius], interpreting the passage of the Roman emperors, renders it thus: "serving as soldiers under our princes or leaders". Indeed St Clement above, ch. 5, uses the same word, "under the rulers", where Cotelier translates "under the princes", others "under the emperors", that is, as Salmasius explains, under Nero. ID. — I would read "their", for the holy Fathers of the Church shrank from war too much to bear calling military tribunes their leaders. And I put forward the conjecture the more confidently because the word ἡμῶν, missing in the exemplar through a gap, was first restored by Junius by a conjecture open equally to all. FELL.

(49) ‹πῶς εὐεκτι[κῶς]› · printed under col 282

Πῶς εὐεκτικῶς. Hanc lectionem tuetur Fell. redditque, quam strenue, alacriter, impigre. Malunt al. εὐείκτως, quam obsequenter. Birr. tamen propius ad ms. accedens, una litterula inserta, leg. εὐεικτικῶς; vel si mavis, εὐεκθύμως, perprompte, peralacriter. GALL. — Πῶς εὐεκτικῶς. Quam strenue, alacriter, impigre? Mavult quidem Junius ut εὐέκτως legatur; sed minime necesse est quidquam mutare, etenim a Platone De legg. εὐεκτικοὶ ad militiam requiruntur. Quinimo integri aetate et viribus ubique gentium in milites ascripti, qui בחורים, παῖδες, νεανίαι, pubes passim dicti; ideoque vigente disciplina, Pancratiastarum more, ad εὐεξίαν, sive ἀκρότητα τῆς ὑγείας exercebantur; unde B. Paulus I Tim. II, 4, mandat: Κακοπάθησον ὡς καλὸς στρατιώτης. FELL.

"How vigorously." Fell defends this reading and renders it "how strenuously, eagerly, briskly". Others prefer εὐείκτως, "how obediently". Birr[ius], however, keeping closer to the manuscript, inserts one small letter and reads εὐεικτικῶς; or, if you prefer, εὐεκθύμως, "very readily, very eagerly". GALL. — "How vigorously": how strenuously, eagerly, briskly? Junius indeed prefers that εὐέκτως be read; but there is no need at all to change anything, for Plato in the Laws requires men of good bodily condition for military service. Indeed among all nations those sound in age and strength were enrolled as soldiers, who are commonly called "young men" [Hebrew], "boys", "youths", "pubes"; and so, while discipline flourished, they were trained after the manner of the pancratiasts to good condition, or the peak of health; whence Blessed Paul commands, 1 Tim. 2:4 [so printed; the words are 2 Tim. 2:3]: "Endure hardship as a good soldier." FELL.

(38)–(43) — text references called in Migne's Latin of this column (auxiliatorem 38-39, haereditavit 40, ignis 41, terrae 42, tuorum 43), printed as a full-width line under cols 281–282 Photius, c. CXXVI Bibliothecae. — Sap. VII, 26; Hebr. I, 3, 4. — Psal. CIII, 4; Hebr. I, 7. — Psal. II, 7, 8; Hebr. I, 5. — Psal. CIX, 1; Hebr. I, 13.

Photius, Bibliotheca, cod. 126. — Wis. 7:26; Heb. 1:3, 4. — Ps. 103:4; Heb. 1:7. — Ps. 2:7, 8; Heb. 1:5. — Ps. 109:1; Heb. 1:13.

38-39 is a double call answered by one reference. The notes printed under this column (the end of (47), (48), (49)) are called in the Greek of col 281 and set in n281.

(44) — text reference called in Migne's Latin of this column (utuntur 44), printed under col 283 I Cor. XII, 14, 27.

1 Cor. 12:14, 27.

The notes printed under this column ((50), (51) and the beginning of (52)) are called in the Greek of col 284 and set in n284.

(50) ‹πεντηκόνταρχοι› · printed under col 283

Πεντηκόνταρχοι. Vertit Cot. quinquaginta militum praefecti. Simplicius Wott. quinquagenarii. Sic et Cout. Hieronymo praeeunte in III Isaiae. Hanc interpretationem confirmo ex Vulg. interprete Exod. XVIII, 21: Et constitue ex eis tribunos, et centuriones, et quinquagenarios, et decanos. Ita et comm. 25. In Graeco sic ex cod. Vat.: Καὶ καταστήσεις ἐπ' αὐτῶν (cod. Alex. αὐτοὺς ἐπ' αὐτῶν) χιλιάρχους καὶ ἑκατοντάρχους καὶ πεντηκοντάρχους καὶ δεκαδάρχους. Sic Deut. I, 15. GALL. — Ἔπαρχοι, etc. Pie admodum ac eleganter B. Hieronymus I adversus Jovinianum, 20: Quo modo in legionibus et exercitu sunt duces, sunt tribuni, sunt centuriones, sunt ferentarii, ac levis armaturae, et miles gregarius, et manipuli; commissaque pugna, vacant nomina dignitatum, et sola fortitudo quaeritur: ita in hoc campo, et praelio, quo contra daemones dimicamus, non quaeruntur nomina, sed opera; et gloriosior ille sub vero imperatore Christo, non qui nobilior, sed qui fortior est. Et lib. II, cap. 15, enumerat imperatores, praefectos, comites, tribunos, centuriones, manipulos, et reliquum militiae ordinem. Ad Isaiae vero III, 3, ubi LXX habent πεντηκόνταρχοι, ait: Quo modo enim centuriones vocantur, qui centum praesunt militibus; et chiliarchi qui mille, quos nos tribunos appellamus, ab eo quod praesint tribui: sic in Israelitico exercitu quinquagenarii vocabantur, qui in capite erant quinquaginta militum: unde et decanos dicimus, qui decem praesunt hominibus. In Xenophontis Κύρου παιδείας lib. VIII, paulo post initium, nominantur δεκάδαρχοι, λοχαγοί, χιλίαρχοι, μυρίαρχοι, et στρατηγός. Vide Exod. XVIII, 21, 25; Deuteron. I, 15; IV Reg. I, 9, etc., et I Machab. III, 55. COT.

"Captains of fifty." Cotelier translates "commanders of fifty soldiers"; Wotton more simply "quinquagenarii" [fifty-men]. So too Cout[elier], following Jerome on Isaiah 3. I confirm this rendering from the Vulgate translator, Exod. 18:21: "And appoint from them tribunes, and centurions, and captains of fifty, and captains of ten." So too in v. 25. In the Greek thus, from the Vatican codex: "And you shall set over them (codex Alexandrinus: them over them) captains of thousands and captains of hundreds and captains of fifty and captains of ten." So Deut. 1:15. GALL. — "Commanders", etc. Very piously and elegantly Blessed Jerome, Against Jovinian I, 20: "As in the legions and the army there are generals, there are tribunes, there are centurions, there are skirmishers and light-armed troops, and the common soldier and the maniples; and when battle is joined the names of rank count for nothing and courage alone is sought: so in this field and battle in which we fight against the demons, names are not sought but deeds; and the more glorious under Christ the true Emperor is not he who is nobler but he who is braver." And in book II, ch. 15, he lists emperors, prefects, counts, tribunes, centurions, maniples and the rest of the military order. On Isa. 3:3, where the LXX have "captains of fifty", he says: "For as those are called centurions who command a hundred soldiers, and chiliarchs those who command a thousand, whom we call tribunes because they command a tribe: so in the army of Israel those were called quinquagenarii who were at the head of fifty soldiers; whence we also speak of decani, who command ten men." In Xenophon's Education of Cyrus book VIII, a little after the beginning, there are named captains of ten, captains of companies, captains of thousands, captains of ten thousands, and the general. See Exod. 18:21, 25; Deut. 1:15; 2 Kgs. 1:9, etc.; and 1 Macc. 3:55. COT.

(51) ‹οὔτε› · printed under col 283

Οὔτε. Sic ms. At codd. impp. omnes, οὐδέ. Wott. GALL.

"Nor." So the manuscript. But all the printed copies [have] οὐδέ. Wott. GALL.

(52) ‹ἀλλὰ πάντα› · printed under cols 283–284

Ἀλλὰ πάντα. Suspecta nonnullis lectio. Dav. pro ἀλλά legit ἅμα. At nihil mutandum videtur, si ἀλλά vertamus, imo, quin imo, quin potius. Sic Luc. XII, 7, et Act. XIX, 2. Videsis Schoettgenii Lexic. Nov. Test. v. Ἀλλά. ID.

"But all." The reading is suspect to some. Davies reads ἅμα ("together") for ἀλλά. But nothing seems to need changing if we translate ἀλλά "nay, nay rather, or rather". So Luke 12:7 and Acts 19:2. See Schoettgen's Lexicon of the New Testament, under Ἀλλά. ID.

(53) ‹ὅλον τὸ σῶμα› · printed under col 284

Ὅλον τὸ σῶμα. Sic Wott. ex ms. Sic et editt. Basileens. et Londin. Al. omittunt. Quae sane verba hic requiri satis liquet ex initio cap. seq. Σωζέσθω οὖν ἡμῶν ὅλον τὸ σῶμα. ID.

"The whole body." So Wotton from the manuscript; so too the Basel and London editions. Others omit it. That these words are indeed required here is clear enough from the beginning of the following chapter: "Let our whole body, then, be saved." ID.

(54) ‹ὑποτασσέσθ[ω]› · printed under col 284

Ὑποτασσέσθω, κ. τ. λ. Est imitatio Pauli, Ephes. V, 31: Ὑποτασσόμενοι ἀλλήλοις ἐν φόβῳ Χριστοῦ. Ita Cler. apud quem tamen, Θεοῦ irrepsit pro Χριστοῦ. ID.

"Let him be subject", etc. It is an imitation of Paul, Eph. 5:31 [so printed; the words are Eph. 5:21]: "Being subject to one another in the fear of Christ." So Le Clerc, in whom, however, "God" has crept in for "Christ". ID.

(55) ‹ἐτέθη ἐν τῷ χαρίσματι αὐτοῦ› · printed under col 284

Καθὼς καὶ ἐτέθη ἐν τῷ χαρίσματι αὐτοῦ. Legendum putabat Bois. καθὼς καθήκει, videlicet αὐτῷ vel ἑκάστῳ: sicut convenit in dono. At Wott. a ms. non recedit. Sic et Cler. verba haec ita interpretatus: Unusquisque proximo suo subjiciatur, pro loco in quo proximus ejus collocatus est, dono a Christo accepto. ID.

"As he was placed in his gift." Bois thought "as is fitting", namely to him or to each, should be read: "as befits in the gift". But Wotton does not depart from the manuscript. So too Le Clerc, who interprets these words thus: "Let each be subject to his neighbour, according to the place in which his neighbour has been set by the gift received from Christ." ID.

(56) ‹τμμελείτω› · printed under col 284

Μὴ τμμελείτω. Ita ms. cujus mendum alii sic corrigunt, μὴ πλημμελείτω. Al. μὴ ἀτημελείτω. Magis placet Mill. lectio, μήτ' ἀμελείτω. ID.

"Let [the strong] not [neglect]." So the manuscript, whose error some correct thus: "let him not offend against"; others "let him not disregard". Mill's reading, "nor let him neglect", pleases more. ID.

(57) ‹ὁ σοφὸς› · printed under col 284

Ὁ σοφός, κ. τ. λ. Haec exscribit Clem. Alex. Στρωμ., lib. IV, cap. 16, pag. 613, paululum pro more suo mutata. ID.

"The wise man", etc. Clement of Alexandria copies these words, Stromata book IV, ch. 16, p. 613, a little altered in his usual way. ID.

(58) ‹ἐάτω› · printed under col 284

Ἐάτω. Jubet Potter. rectam hanc lectionem restituendam esse quoque Clementi Alex. apud quem leg. ἐν τῷ corrupte: ἐάτω namque facile transit in ἐν τῷ, mutato α in ν. Idem postea probatum et Cout. Attamen quis credat? Russel. in sua noviss. edit. Londin., rejecta optima ms. lectione ἐάτω, quam exhibent praecedentes editt., sequi maluit mendosam Alexandrini, ἐν τῷ. Caeterum in eamdem sententiam loquitur S. Pater sup. cap. 30: Ἡ μαρτυρία τῆς ἀγαθῆς πράξεως ἡμῶν διδόσθω ὑπ' ἄλλων. ID.

"Let him allow." Potter bids that this correct reading be restored also to Clement of Alexandria, in whom ἐν τῷ is read corruptly; for ἐάτω easily passes into ἐν τῷ by changing α into ν. The same was afterwards approved by Cout[elier] too. Yet who would believe it? Russel, in his latest London edition, rejecting the excellent manuscript reading ἐάτω, which the preceding editions show, preferred to follow the faulty [reading] of the Alexandrian, ἐν τῷ. For the rest, the holy Father speaks to the same effect above, ch. 30: "Let the testimony of our good conduct be given by others." ID.

(59) ‹ὑφ' ἑτέρου› · printed under col 284

Ὑφ' ἑτέρου. Sic ms. ut apud Clem. Alex. At codd. impp. praeter Lond. ὑπ' ἑτέρου. ID.

"By another." So the manuscript, as in Clement of Alexandria. But the printed copies, except the London one, [have] ὑπ' ἑτέρου. ID.

(60) ‹τῇ σαρκὶ› · printed under col 285

Ὁ ἁγνὸς ἐν τῇ σαρκί. Unus est iste ex illis locis, in quibus Clemens, juxta relationem cum Epiphanii, haeresi 30, cap. 15, tum Hieronymi, lib. I contra Jovinianum, cap. 7, pro virginitate per epistolas suas locutus fuerat. Ipse virgo; si fides auctori Recognitionum, interpolatori epistolarum S. Ignatii, atque Althelmo, seu Adelmo. Et quidni fides? COT.

"He who is pure in the flesh." This is one of those passages in which Clement, according to the report both of Epiphanius, heresy 30, ch. 15, and of Jerome, Against Jovinian book I, ch. 7, had spoken in his letters in favour of virginity. He was himself a virgin, if one may believe the author of the Recognitions, the interpolator of the letters of St Ignatius, and Althelm or Aldhelm. And why not believe them? COT.

(61) ‹καὶ μὴ› · printed under col 285

Καὶ μή. Istud καί non agnoscit Clemens Alex. expunxitque Russel. in edit. Lond. Delendum sane cum viris eruditis, utpote ortum ex male repetita praecedentis voculae syllaba. GALL.

"And not." Clement of Alexandria does not recognize this καί, and Russel struck it out in the London edition. It should certainly be deleted, with learned men, as having arisen from the wrongly repeated syllable of the preceding little word. GALL.

(62) ‹ἕτε]ρός ἐστιν ὁ ἐπιχορηγῶν› · printed under col 285

Ἕτερός ἐστιν ὁ ἐπιχορηγῶν. Cyprianus ad Donatum de gratiae divinae efficacia eleganter: Dei est, inquam, Dei omne quod possumus, inde vivimus, inde pollemus, etc., ubi ad verba divi Pauli Act. XVII, 28, alludere videtur: Ἐν αὐτῷ γὰρ ζῶμεν, καὶ κινούμεθα, καὶ ἐσμέν. JUN.

"It is another who supplies." Cyprian to Donatus, elegantly, on the efficacy of divine grace: "It is God's, I say, God's, all that we are able to do; thence we live, thence we are strong", etc., where he seems to allude to the words of the divine Paul, Acts 17:28: "For in Him we live and move and are." JUN.

(63) ‹ἐγενήθημεν› · printed under col 285

Ἐγενήθημεν. Ita ms. quomodo vertit Junius: ex qua materia facti sumus, licet ejus editio cum caeteris omnibus prae se ferat, ἐγεννήθημεν. Wott. GALL.

"We came to be." So the manuscript, as Junius translates, "from what matter we were made", although his edition, with all the others, shows ἐγεννήθημεν ("we were born"). Wott. GALL.

(64) ‹[ὡς ἐκ τ]οῦ τάφου καὶ σκότους› · printed under cols 285–286

Εἰς τὸν κόσμον, ὡς ἐκ τοῦ τάφου καὶ σκότους. Potterus in notis ad Clem. Alex. l. c. ista sic potius distinguenda censet: Ἀναλογισώμεθα — ποῖοι καὶ τίνες εἰσήλθομεν εἰς τὸν κόσμον· ὡς ἐκ τοῦ τάφου καὶ σκότους ὁ ποιήσας ἡμᾶς καὶ δημιουργήσας εἰσήγαγεν εἰς τὸν κόσμον αὐτοῦ. Reputemus — qui et quales in mundum ingressi sumus: tanquam e sepulcro et tenebris auctor et opifex noster in mundum suum nos introduxit. Aliter Dav. cujus haec sententia: « Deleta post vocem κόσμον interpunctione, vertendum quasi legeretur, ὅτι ἐκ τοῦ τάφου καὶ σκότους: aliquando enim haec est istius particulae vis et potestas. Quod si interpretemur, tanquam ex sepulcro, sive receptam distinctionem servemus, sive prout voluit Cl. Potterus eam mutemus, oratio non recte cohaeret, meraque fit arena sine calce. » Caeterum haec verba, ἐκ τοῦ τάφου καὶ σκότους, interpretatur Bois. ex tenebricoso sepulcro, per figuram quae dicitur ἓν διὰ δυοῖν: « Tenebricosum autem sepulcrum, inquit, vocare videtur S. Pater uterum maternum, quia inde tanquam ex tenebricoso aliquo sepulcro homines in hanc lucem prodeunt. » ID.

"Into the world, as from the tomb and darkness." Potter, in his notes on Clement of Alexandria at the place cited, thinks these words should rather be punctuated thus: "Let us consider — of what sort and who we came into the world; as from the tomb and darkness He who made and fashioned us brought us into His world." "Let us reflect — who and of what kind we entered the world: as from a tomb and darkness our Maker and Creator brought us into His world." Davies otherwise; his opinion is this: "Removing the stop after the word κόσμον, it should be translated as though ὅτι ἐκ τοῦ τάφου καὶ σκότους ('that from the tomb and darkness') were read; for sometimes this is the force and power of that particle. But if we translate 'as from a tomb', whether we keep the received punctuation or change it as the celebrated Potter wished, the sentence does not hang together properly and becomes mere sand without lime." For the rest, Bois interprets these words, "from the tomb and darkness", as "from a dark tomb", by the figure called hendiadys: "The holy Father seems," he says, "to call the mother's womb a dark tomb, because from it men come forth into this light as from some dark tomb." ID.

(65) ‹ἔναντι Κυρίου› · printed under col 286

Ἔναντι Κυρίου. Ita ms. Ita quoque cod. Alex. Job V, 17. Vat. tamen, ἐναντίον τοῦ Κυρίου. Wott. ID.

"Before the Lord." So the manuscript; so too the Alexandrian codex, Job 5:17 [so printed; the verse is Job 4:17]. The Vatican, however, [has] ἐναντίον τοῦ Κυρίου. Wott. ID.

(66) ‹οἱ κατοικοῦντες οἰκίας πηλίνας› · printed under col 286

Ἔα δέ, οἱ κατοικοῦντες οἰκίας πηλίνας. Melior ea lectio Vulgata et Ambrosiana, τοὺς δὲ κατοικοῦντας, a qua non sine labe, abest vox ἔα, ut patet ex ms. Alex. Quid sit ἔα, docent grammaticorum filii, nec non Polychronius ad Job XV, 16. In Catena autem libri Job, non quidem edita, sed ms. regiae Bibliothecae, ad illud: Ἔα δὲ ἄνθρωπος, XXV, 6, ex Olympiodori expositione reperi: Ἔα δέ, ἀντὶ τοῦ, Καὶ περιττὸν καὶ λογίσασθαι περὶ ἀνθρώπου. Chrysostomus, Περὶ ἀκαταλήπτου· Ἔα (sic omnino legendum, pro quo unus cod. Reg. ἐάν, alter ἐῶ) δὲ τοὺς κατοικοῦντας οἰκίας πηλίνας ἐξ οὗ καὶ αὐτοὶ ἐσμεν ἐκ (abest praepositio in 2 Reg.) τοῦ αὐτοῦ πηλοῦ. Apud Augustinum, lib. Adnot. in Job: Habitantes autem (alias etiam) domos luteas, quorum conversatio non est in coelis, percussit illos tanquam tinea. COT.

"Let alone those who dwell in houses of clay." Better is that reading of the Vulgate and of Ambrose, "but those who dwell", from which the word ἔα is missing, not without fault, as is clear from the Alexandrian manuscript. What ἔα means the sons of the grammarians teach, and also Polychronius on Job 15:16. And in the Catena on the book of Job, not the printed one but the manuscript of the Royal Library, on the words "Let alone man", 25:6, I found from Olympiodorus's exposition: "Let alone, in place of: It is even superfluous to reckon about man." Chrysostom, On the Incomprehensible: "Let alone (so it must certainly be read, for which one royal codex has ἐάν, another ἐῶ) those who dwell in houses of clay, from which we too are, from (the preposition is missing in the second royal [codex]) the same clay." In Augustine, Notes on Job: "But those who inhabit (others: also) houses of clay, whose conversation is not in heaven, He struck them like a moth." COT.

(67) ‹ὄψῃ› · printed under col 286

Ὄψῃ. Sic ms. cod. apud Wott. Editi, praeter Londin., ὄψει. GALL.

"You see." So the manuscript codex in Wotton. The editions, except the London one, [have] ὄψει. GALL.

(45)–(47) — text references called in Migne's Latin of this column (advertit 45, eo 46, sapientiam 47), printed under col 285 Job IV, 16-18. — Job XV, 15. — Job IV, 19-21.

Job 4:16–18. — Job 15:15. — Job 4:19–21.

The notes printed under this column (the end of (64), (65)–(67)) are called in the Greek of col 285 and set in n285.

(48)–(49) — text references called in Migne's Latin of this column (liberabuntur 48, Cum 49), printed under col 287 Job V, 1-5. — Clem. Alex., Strom. IV.

Job 5:1–5. — Clem. Alex., Stromata IV.

The notes printed under this column ((68)–(71) and the beginning of (72)) are called in the Greek of col 288 and set in n288.

(68) ‹βαλόντας, ἀλλ'› · printed under col 287

Βαλόντας, ἀλλ'. Ita ex ms. Wott. et editt. Russel. Al. βάλλοντας, ἀλλά. GALL.

"Casting [root], but." So Wotton from the manuscript, and Russel's edition. Others [have] βάλλοντας, ἀλλά. GALL.

(69) ‹κολαβρισθείησαν› · printed under col 287

Κολαβρισθείησαν. Id est contemnantur. Κόλαβρος, porcellus, quo apud Judaeos nihil contemptius. COLOM. Legimus apud Hesychium cum α, καλαβρισθείησαν, quod ille interpretatur χλευασθείησαν. Nec non per ω, quod ab eo explicatur κωπηθείησαν et ποδοκοπηθείησαν. Vide quae apud Suidam a Kustero observata fuerunt. WOTT. Sed magis ad rem facit Olympiodori scholion in hunc locum, a Lamberto Bosio in sua Bibliorum Graec. edit. relatum: Κολαβρισθείησαν, τουτέστιν, ἐπιτριβείησαν, ἐξευτελισθείησαν· κολαβρὸς γὰρ ὁ μικρὸς χοῖρος. GALL.

"May they be mocked." That is, "may they be despised". Κόλαβρος is a piglet, than which nothing was more despised among the Jews. COLOM. We read in Hesychius, with α, καλαβρισθείησαν, which he explains as "may they be jeered at"; and also with ω, which he explains as "may they be beaten" and "may they be kicked". See what Küster has observed on Suidas. WOTT. But more to the point is the scholion of Olympiodorus on this passage, reported by Lambert Bos in his edition of the Greek Bible: "May they be mocked, that is, may they be crushed, may they be held cheap; for a κολαβρός is a little pig." GALL.

(70) ‹ἐγκεκυφό]τες› · printed under col 287

Ἐγκεκυφότες. Hanc esse germanam lectionem, non autem ἐκκεκυφότες, ut habet Clem. Alex. Στρωμ. lib. IV, cap. 16, p. 613, advertit Potter. Sic et infra cap. 53, Ἐγκεκύφατε εἰς τὰ λόγια τοῦ Θεοῦ. Idque Bois. jam antea viderat. ID.

"Having looked into." Potter points out that this is the genuine reading, and not ἐκκεκυφότες, as Clement of Alexandria has it, Stromata book IV, ch. 16, p. 613. So too below, ch. 53: "You have looked into the oracles of God." And Bois had seen this before. ID.

(71) ‹πάντα τάξει› · printed under col 287

Πάντα τάξει, κ. τ. λ. Editi sic distinguunt hunc locum: πάντα — ἐκέλευσεν· κατὰ καιρούς, κ. τ. λ. Wott. tamen interpungit, ut apud Clem. Alex. quem heic et nos sequimur. Idem placuit et Dav. ID.

"All things in order", etc. The editions punctuate this passage thus: "all things … He commanded; at [appointed] times", etc. Wotton, however, punctuates as in Clement of Alexandria, whom we too follow here. Davies too approved the same. ID.

(72) ‹τάς τε προσφορὰς› · printed under cols 287–288

Τάς τε προσφοράς, κ. τ. λ. Ista, duarum vocum sede mutata, mallet Dav. sic leg.: Τάς τε προσφορὰς καὶ λειτουργίας οὐκ εἰκῆ καὶ ἀτάκτως ἐκέλευσεν ἐπιτελεῖσθαι καὶ γίνεσθαι, ἀλλ' ὡρισμένοις καιροῖς καὶ ὥραις. ID. — Προσφοράς. Satis constat δῶρα, προσφοράς, quodque eodem redit ὀσμὴν εὐωδίας, voces esse in Novo Testamento receptas; an vero per metaphoram et blandiora tropi tormenta usurpentur, aut absolute ex usu communi et recepta Ecclesiae praxi admissae fuerint, altius repetendum. Et quidem si Canones ii, qui apostolorum nomen praeferunt, illos, aut saltem Clementem hunc nostrum (quod a quibusdam dici solet) auctorem haberent, nullus superesset dubitationi locus. Canon enim tertius sic ait: Εἴ τις ἐπίσκοπος ἢ πρεσβύτερος παρὰ τὴν τοῦ Κυρίου διάταξιν, ἐπὶ τῇ θυσίᾳ προσενέγκῃ ἕτερά τινα ἐπὶ τὸ θυσιαστήριον ἢ μέλι, ἢ γάλα, ἢ ἀντὶ οἴνου σίκερα, ἢ ὄρνεις, ἢ ζῶά τινα, ἢ ὄσπρια παρὰ τὴν διάταξιν, καθαιρείσθω· πλὴν νέων χίδρων, ἢ σταφυλῆς τῷ καιρῷ τῷ δέοντι, etc. Sed quandoquidem de eorum canonum fide dubitatur, observari debet, primis temporibus, non solum singulis diebus Dominicis, in Christianorum conventu ex D. Pauli mandato, pauperum gratia collectam pecuniarum fuisse institutam; sed etiam ἀκροθίνια quaedam doni, seu oblationis nomine sacrae mensae fuisse allata. Hinc saepius, in hac ipsa epistola, τῆς προσφορᾶς mentio; ubi etiam episcopi describuntur hoc charactere, et elogio, quod sint προσενεγκόντες τὰ δῶρα. In quem sensum θεοφόρος Ignatius, nequidquam reclamante plagoso SS. Patrum Orbilio Dallaeo, ait ad Smyrnenses, non licere absque episcopo οὔτε βαπτίζειν, οὔτε προσφέρειν, οὔτε θυσίαν προσκομίζειν. Nec aliter Justinus martyr, cum elementa ad Eucharistiam adhibita, tum ad eulogias absentibus mittendas destinata Apol. II disertis verbis προσφορὰς appellat. Sed apertissime omnium Irenaeus, lib. IV, c. 39, rem totam exsequitur: Dominus, inquit, discipulis suis dans consilium primitias Deo offerre ex suis creaturis, non quasi indigenti, sed ut ipsi nec infructuosi, nec ingrati, quod saepius ingerit c. 33 et 34, et alibi passim. Quibus succinit B. Cyprianus De opere et eleemosyna, quem fere descripsit August. serm. 13 De temp. Atque hanc ipsam ob causam, oblationum vox tam frequenter apud antiquissimos Ecclesiae Patres occurrit, praesertim ubi de Eucharistiae mysteriis agitur, ut et Missali Romano, imo vero et in Ecclesiae nostrae Anglicanae solemni officio etiamnum retineatur. Nimirum, ut sacratissima Eucharistiae mysteria τὰ εἰρηνικά sive pacifica omnino videri possent, par erat ut qui sacris operaretur, munera sua Deo offerret, cumque eadem participaret, sacrae admotus mensae numinis conviva fieret, possetque, ut D. Pauli verbis utar, θυσιαστηρίου μετέχειν. Porro animadverti debet, eam fuisse primitus non modo Eucharistiae, sed et oblationum religionem, ut ab illa detineri ἀφορισμοῦ, sive excommunicationis gradus haberetur; et proinde apud sacros canones, praesertim Ancyranos, κοινωνία χωρὶς προσφορᾶς tanquam districtioris censurae, et segregationis nota solebat irrogari, utcunque hoc minus observatum a viris doctissimis. Quinimo in gravissimam inexpiabilis delicti poenam cedebat, si cui post mortem animadversio illa prorogaretur, nec in veniae indultae fidem oblationes defuncti nomine, quasi postliminio reciperentur; adeo Deo et sacris elargiri, non jactura, sed privilegium et lucrum, nascente Ecclesia, habebantur. FELL. — Est qui velit haec omnia esse mali commatis, ad finem usque capitis, et lectorem amandet ad Clementem Alexandrinum, p. 518. Eadem, inquit, habes inter διατάξεις apostolicas, ut dicuntur. BERN.

"Both the offerings", etc. Davies would prefer, with the position of two words changed, to read these words thus: "He commanded the offerings and services to be performed and done not at random and without order, but at appointed times and hours." ID. — "Offerings." It is well enough established that "gifts", "offerings" and, what comes to the same, "an odour of sweetness" are words received in the New Testament; but whether they are used by metaphor and the gentler torments of a trope, or were admitted absolutely from common usage and the received practice of the Church, must be traced further back. And indeed if the Canons that bear the name of the apostles had them, or at least this Clement of ours (as some are accustomed to say), as their author, no room would be left for doubt. For the third canon says: "If any bishop or presbyter, contrary to the Lord's ordinance, offers at the sacrifice other things upon the altar — honey, or milk, or strong drink instead of wine, or birds, or any animals, or pulses — contrary to the ordinance, let him be deposed; except new ears of corn, or grapes at the proper season", etc. But since the genuineness of those canons is doubted, it should be observed that in the earliest times not only was a collection of money instituted for the sake of the poor every Lord's day in the assembly of Christians, by the command of St Paul, but also certain first-fruits were brought to the holy table under the name of a gift or offering. Hence the frequent mention of "the offering" in this very letter, where the bishops too are described by this mark and praise, that they are "those who have offered the gifts". In this sense the God-bearing Ignatius says to the Smyrnaeans, though Daillé, that flogging schoolmaster of the holy Fathers, protests in vain, that it is not lawful without the bishop either to baptize or to offer or to present the sacrifice. Nor otherwise Justin Martyr, who in the second Apology expressly calls "offerings" both the elements used for the Eucharist and those destined to be sent as eulogiae to the absent. But most plainly of all Irenaeus, book IV, ch. 39, sets out the whole matter: "The Lord," he says, "giving counsel to His disciples to offer to God the first-fruits of His creatures, not as though He needed them, but that they themselves might be neither unfruitful nor ungrateful", which he urges repeatedly in chs. 33 and 34 and elsewhere throughout. With these Blessed Cyprian agrees in On Works and Almsgiving, whom Augustine almost copied in sermon 13 On the Season. And for this very reason the word "oblations" occurs so frequently in the most ancient Fathers of the Church, especially where the mysteries of the Eucharist are treated, as it is still kept in the Roman Missal and indeed in the solemn office of our Church of England. Evidently, that the most holy mysteries of the Eucharist might be seen to be in every way "peace offerings", it was fitting that he who took part in the rite should offer his gifts to God, and, when he shared in them, being admitted to the holy table, should become the guest of the Deity, and might, to use St Paul's words, "partake of the altar". It should further be noted that at first the observance of the oblations, and not only of the Eucharist, was such that to be kept from it was held a degree of separation, or excommunication; and so in the sacred canons, especially those of Ancyra, "communion without offering" used to be imposed as a mark of stricter censure and segregation, however little this has been observed by very learned men. Indeed it counted as the gravest penalty of an inexpiable crime if that sentence were prolonged for anyone after death, and oblations in the dead man's name were not received, as by a return from exile, in token of pardon granted: so much was giving to God and to sacred things held, in the infant Church, not a loss but a privilege and a gain. FELL. — There is one who would have all this, to the end of the chapter, be of bad stamp, and sends the reader to Clement of Alexandria, p. 518. "The same things," he says, "you have among the so-called Apostolic Constitutions." BERN.

(73) ‹ὡρισμένοις καιροῖς› · printed under col 288, continued under col 289 (the head of the left note column of cols 289–290)

Ὡρισμένοις καιροῖς. Omnibus tempus determinatum est et opportunitas omni negotio sub coelis, inquit vir sapiens Eccles. III, 1. Serio dolendum, si paratas sibi habeant vices levissima vitae munia, sola pietas, in cujus obsequium vita ipsa concessa fuit, temporis limitibus excluderetur. Revera septimum diem humano generi a condito mundo maximis, id est suis auspiciis sanctum voluit Deus. Unde postquam in ejusdem παλιγγενεσίᾳ novam renati orbis epocham instituisset, paribus eam privilegiis donavit et τῆς Κυριακῆς sacrosancta facta est religio. Quin etiam quandoquidem Salvator noster pietatem discipulorum suorum Mosis sequacium κατορθώματα superare voluit, apud quos, ultra Sabbati solemnia, secunda et quinta Sabbati habebantur sacrae, ne, ut ait Maimonides, thephillah oubirchath Cohanim, c. 12, n. 1, trium dierum spatio ab auditione cessaretur (unde fluxit mos jejunandi δὶς τοῦ Σαββάτου, cujus mentio Luc. XVIII, 12), par erat ut iisdem saltem intervallis, apud Christianam religionem professos, sacra redirent munia, quod utique factum, nimirum, stationum diebus ad quartam et sextam promotis; quod passim ex Tertulliano discimus, et etiam a Clemente Alex. qui eos τετράδα καὶ παρασκευήν, sive Ἑρμοῦ καὶ Ἀφροδίτης appellitat; licet diu sit ex quo Romana Ecclesia ab antiquissima hac praxi desciverit. In minutioribus temporis intervallis, consimilis omnino ratio; eas enim, quae in Ecclesia Judaica receptae fuerant, vices non a Domino nostro tantum, sed insuper ab apostolis agnitas videmus, proinde, Act. III, 1, τὴν ὥραν τῆς προσευχῆς, solemnioris officii causa, D. Petrum et Joannem, in templum perduxisse verbis disertis dictum est. In Synagoga, licet lege nulla de precibus caveretur, singulis diebus tres recurrebant earum vices: † התפלות: ב⟨כ⟩ל יום שלש ע⟨ר⟩בית ושחרית ומנחה Maimonides Iad. De prec. et benedict. sacerdot., c. I, 8, quas etiam Christianae Ecclesiae moribus receptas, Tertullianus in Lib. de jejuniis, Cyprianus De oratione, nec non Hieronymus ad Laetam et Demetriad. nescire nos vetant. Addi his non injuria poterit, tam egregium horarum sacrarum usum fuisse, ad promovendas pietatis rationes, ut Julianus Apostata, postquam pro comperto habuisset, fidem Christianam vi et injuriis non posse superari, atque imitatione demoliendam statuisset, gentilismo suo intromittendas curarit ὡρῶν τε ῥητῶν καὶ ἡμερῶν τεταγμένας εὐχάς, teste Sozomeno, lib. IX, c. 15, quod etiam Apollonium Tyanaeum fecisse discimus a Philostrato, Vitae ejus lib. IV, c. 8. Apud Turcas eumdem invaluisse morem nemo est qui nesciat. FELL.

"At appointed times." "For everything there is an appointed time, and an opportunity for every matter under heaven," says the wise man, Eccles. 3:1. It would be seriously to be lamented if the lightest duties of life had their set turns, and piety alone, for whose service life itself was granted, were shut out from the limits of time. Indeed God willed the seventh day to be holy for the human race from the founding of the world under the greatest, that is His own, auspices. Hence, after He had instituted in its regeneration a new epoch of the reborn world, He endowed it with equal privileges, and the observance of the Lord's day became sacrosanct. Moreover, since our Saviour willed that the piety of His disciples should surpass the right deeds of the followers of Moses, among whom, besides the solemnities of the Sabbath, the second and fifth days of the week were held sacred, so that, as Maimonides says (Tefillah u-Birkat Kohanim, ch. 12, no. 1), there should not be a break of three days from hearing [the Law] (whence came the custom of fasting twice in the week, mentioned in Luke 18:12), it was fitting that at least at the same intervals the sacred duties should return among those professing the Christian religion; which certainly happened, the station days being moved to the fourth and sixth [days], as we learn throughout Tertullian, and also from Clement of Alexandria, who calls them "the fourth [day] and the Preparation", or "[the days] of Hermes and Aphrodite"; although it is long since the Roman Church departed from this most ancient practice. In the smaller intervals of time the reckoning is altogether similar; for we see that the turns which had been received in the Jewish Church were recognized not only by our Lord but also by the apostles; accordingly it is said in express words, Acts 3:1, that "the hour of prayer", for the sake of the more solemn office, brought St Peter and John into the temple. In the Synagogue, although no law provided for prayers, three turns of them recurred each day: "[…] the prayers: every day three, evening, morning and afternoon" (Maimonides, Yad, On Prayer and the Priestly Blessing, ch. 1, 8); and Tertullian in the book On Fasting, Cyprian On the Lord's Prayer, and Jerome to Laeta and to Demetrias do not allow us to be ignorant that these were also received in the customs of the Christian Church. It may not unjustly be added that the use of the sacred hours was so excellent for promoting the practice of piety that Julian the Apostate, after he had found for certain that the Christian faith could not be overcome by force and injuries, and had resolved to demolish it by imitation, took care to introduce into his paganism "prayers at fixed hours and appointed days", on the testimony of Sozomen, book IX, ch. 15; which we learn from Philostratus, Life of Apollonius book IV, ch. 8, that Apollonius of Tyana also did. That the same custom has prevailed among the Turks there is no one who does not know. FELL.

The head of this column's note band (to "… nemo est qui nesciat. FELL.") continues note (73), called in col 288: continued from col 288, set in n288.

(74) ‹τὰ γινόμενα› · printed under col 289

Τὰ γινόμενα. Ita ms. apud Wott. Editi ad unum omnes, τά omittunt. GALL.

"The things done." So the manuscript in Wott[on]. The editions, all to a man, omit τά. GALL.

(75) ‹λειτουργίαι δεδομέναι εἰσὶν› · printed under cols 289–290

Τῷ γὰρ ἀρχιερεῖ ἴδιαι λειτουργίαι δεδομέναι εἰσί. Non adeo laudaret apostolicus noster ordinem, ac diversa officia pontificis, sacerdotum, levitarum atque laicorum, si, quemadmodum heterodoxis placet, religio Christiana pontificatum sustulisset, nullumque voluisset esse munus peculiare pontificis, quod non etiam competeret sacerdotibus, ipsis quoque pontificibus. Laudat, quia docente Hieronymo [II in Jovin. 15, et epist. 85], in utroque Testamento alium ordinem pontifex tenet, alium sacerdotes, alium levitae, atque traditionibus apostolicis de veteri lege descendentibus, successerunt episcopi, presbyteri et diaconi Aaroni, et filiis ejus, et levitis. COT.

"For to the high priest his proper services have been given." Our apostolic [author] would not so praise the order and the different offices of high priest, priests, Levites and laity if, as the heterodox like to think, the Christian religion had abolished the high-priesthood and willed that there be no office peculiar to the high priest which did not belong also to the priests, [who are] themselves high priests too. He praises it because, as Jerome teaches [Against Jovinian II, 15, and letter 85], in each Testament the high priest holds one rank, the priests another, the Levites another; and by the apostolic traditions coming down from the old law, the bishops, presbyters and deacons succeeded Aaron, his sons, and the Levites. COT.

(76) ‹ὁ λαϊκὸς ἄνθρωπος› · printed under col 290

Λαϊκὸς ἄνθρωπος. Nulla tam addicta, tam misera servitus est, quam δουλεύοντος τῇ ὑποθέσει. Alias viri doctissimi Salmasius et Seldenus, ut alios minorum gentium criticos praeteream, Calvini aut Erasti placitis addictos, nunquam tam graviter, in arte quam profitebantur, lapsi essent, ut dicere sustinerent olim presbyteros fuisse laicos, et laici vocem, quatenus clero contradistinguitur, serius in Ecclesia obtinuisse. Ignatii loca non affero, siquidem novatores, quando ejus auctoritate premuntur, breviter se expediunt dicendo ψευδεπίγραφον eum, aut interpolatum. FELL.

"The layman." No servitude is so bound, so wretched, as that of one enslaved to a hypothesis. Otherwise those most learned men Salmasius and Selden — to pass over other critics of lesser rank devoted to the tenets of Calvin or Erastus — would never have fallen so gravely in the art they professed as to venture to say that presbyters were once laymen, and that the word "layman," as distinguished from the clergy, prevailed in the Church only later. I do not bring forward the places of Ignatius, since the innovators, when pressed by his authority, briefly get free by calling him spurious or interpolated. FELL.

(78) ‹ἢ εὐχῶν› · printed under col 290

Εὐχῶν. Forte εὐχαριστηρίων, inquit Junius. Sed praeterquam quod sacrificia de quibus hic sermo, non dicuntur LXX Senioribus εὐχαριστήριοι θυσίαι, sed σωτήριοι, nihil mutato opus est: cum et εὐχαί, sacrificia salutaria sint, ista nempe quae ex voto offeruntur, Levit XI, 6. MILL. Haud aliter Wott. GALL.

"Of vows." Perhaps "of thank-offerings," says Junius. But besides the fact that the sacrifices spoken of here are not called by the Seventy Elders "thank-offerings" but "saving [peace-]offerings," there is no need of change, since "vows" too are saving sacrifices, namely those offered from a vow, Lev. 11:6 [so printed]. MILL. Wott[on] not otherwise. GALL.

(79) ‹ἀλλ' ἢ› · printed under col 290

Ἀλλ' ἤ. Sic ms. apud Wott. Editis deest ἤ. ID.

"But only" [ἀλλ' ἤ]. So the manuscript in Wott[on]. In the editions ἤ is lacking. ID[EM].

(80) ‹μωμοσκοπηθὲν› · printed under col 290, continued at the head of the note band of cols 291–292

Μωμοσκοπηθέν. Vox Hellenistis et gentilibus usurpata. Erat autem μωμοσκόπων officium, ut viri eruditi observarunt, diligenter inspicere ne qua labes victimis sacrificandis subesset: quod in primis apud Judaeos obtinebat, ipso Deo praecipiente Levit. XXII, 21, 22. Auctor Constit. apost. lib. II, cap. 3: Μωμοσκοπεῖσθε τὸν μέλλοντα εἰς ἱερωσύνην προχειρίζεσθαι: Diligenter inspicite an sit ulla macula in eo, qui ad sacerdotium est eligendus; digitum intendens ad Levit. XXI, 17-21. ID. — Μωμοσκοπηθέν. Quid sit μωμοσκοπεῖσθαι, quive fuerint μωμοσκόποι, abunde ex scriptoribus ethnicis, Judaeis, Christianis, docuerunt viri eruditi. Atque eos victimarum probatores μοσχοσφραγιστὰς vocatos invenies in lib. IV Porphyrii De abstinentia ab animatis. COT. — Μωμοσκοπηθέν. Sacerdotes non tantum Judaeorum, sed gentium etiam, hostias probare solebant, et victimarum praecordia diligenter inspicere et examinare, antequam litarent, quod οἱ ἔξωθεν δοκιμάζειν, et ἐξετάζειν τὰ ἱερεῖα vocant, scriptores autem sacri μωμοσκοπεῖν. Unde Philo Judaeus Περὶ γεωργίας· Ἄτοπον γὰρ ἱερέων μὲν πρόνοιαν ἔχειν ὡς ὁλόκληροι τὰ σώματα καὶ παντελεῖς ἔσονται, τῶν τε καταθυομένων ζώων, ὡς οὐδὲν οὐδεμιᾷ τὸ παράπαν, ἀλλ' οὐδὲ τῇ βραχυτάτῃ χρήσεται λώβῃ, καί, τίνας δεῖ καὶ ὅσους ἐπ' αὐτὸ τοῦτο χειροτονεῖν τὸ ἔργον οὓς ἔνιοι μωμοσκόπους ὀνομάζουσιν, ἵνα ἄμωμα καὶ ἀσινῆ προσάγηται τῷ βωμῷ τὰ ἱερεῖα, etc., ubi nominis rationem observare licet, et quod infrequenter ante ipsum, et a quibusdam tantum usurparetur. Utut est, libro De sacrificiis, et initio tractatus De sacrificantibus, ostendit summam curam adhibitam fuisse in deligendis his μωμοσκόποις ἀριστίνδην, qui accurato examine sacrificia singula, et partes singulas scrutarentur ἀπὸ ποδῶν ἄκρων, ὅσα τε ἐμφανῆ καὶ ὅσα ἐπὶ γαστρί, καὶ μηροῖς ἂν κέκρυπται, ne quid vitii, corruptelae, aut labis lateret. Sic Clemens Alex. lib. IV Strom.: Ἦσαν δὲ κἂν ταῖς τῶν θυσιῶν προσαγωγαῖς παρὰ τῷ νόμῳ, οἱ τῶν ἱερείων μωμοσκόποι. Et Chrys. hom. 20 in Epist. ad Romanos, de praevia examinatione nostra corporis et animi, antequam ad sacram synaxin accedere praesumamus, sic scribit: Διὸ χρὴ πανταχόθεν μωμοσκοπεῖσθαι τὸ σῶμα τὸ ἡμέτερον. Εἰ γὰρ οἱ τὰς παλαιὰς ἀναφέροντες θυσίας ἐκελεύοντο πάντα περισκοπεῖν, καὶ οὔτε ὠτότμητον, οὔτε κολοβόκερκον, οὔτε ψωραγριῶντα, οὔτε λειχῆνα ἔχοντα ἐπετρέποντο ἀναφέρειν· πολλῷ μᾶλλον ἡμᾶς τοὺς οὐ πρόβατα ἄλογα, ἀλλ' ἑαυτοὺς ἀναφέροντας, πλείονα ἀκρίβειαν ἐπιδείκνυσθαι χρή, καὶ πάντοθεν εἶναι καθαρούς, etc. Et homil. 17 in Epist. ad Hebraeos: Διὰ τοῦτο καὶ ὁ ἱερεὺς ἐπιφωνεῖ τότε τοὺς ἁγίους καλῶν καὶ διὰ τῆς φωνῆς ταύτης μωμοσκοπῶν ἅπαντας, ὥστε μὴ προσελθεῖν τινα ἀπαράσκευον, etc. Dominus Dunaeus in notationibus suis, pro μωμοσκοπῶν hoc loco μιμνήσκων reponendum putat, ego vero μωμοσκοπῶν retinere malim, cum Chrysostomus, solemnem illam vocem in participatione τῶν φρικτῶν μυστηρίων in primitiva Ecclesia usurpari solitam, respiciat. Ὅσοι ἐν μετανοίᾳ, ἀπέλθετε, πάντες, et, Ἀπέλθετε οἱ μὴ δυνάμενοι δεηθῆναι. Vide ejusdem homil. 3 in Epistolam ad Ephesios, et diligenter perpende. JUN. — Haec ex Clemente Alexandr. p. 521, B, male immutata, effictaque. Nam et male hic haerent, vix quidem Graeca, et falsissimum dicunt; scilicet, fuisse summi et caeterorum sacerdotum, ac levitarum esse μωμοσκόπους. BERNARDUS. — Tanta cautela, inquit Philo Judaeus initio lib. De victimis, utuntur in hoc negotio, ut probatissimi sacerdotum peritissimique ab extremis pedibus exorsi tum conspicua tum quae sub ventre feminibusque latent diligenter perscrutentur, ne vel levis macula fugiat. Idem Philo lib. De agricultura observat et apud Gentiles fuisse delectos qui hoc munere fungerentur, hosque a nonnullis μωμοσκόπους nuncupatos. CONST.

"Examined for blemish." A word used by Hellenists and pagans. It was the office of the μωμοσκόποι [blemish-inspectors], as learned men have observed, to inspect diligently lest any blemish be found in the victims to be sacrificed; which held above all among the Jews, God Himself commanding it, Lev. 22:21, 22. The author of the Apostolic Constitutions, book II, ch. 3: "Examine for blemish him who is to be appointed to the priesthood": "Inspect diligently whether there is any spot in him who is to be chosen for the priesthood," pointing his finger at Lev. 21:17–21. ID[EM]. — "Examined for blemish." What it is to be examined for blemish, and who the blemish-inspectors were, learned men have taught abundantly from pagan, Jewish and Christian writers. And you will find these approvers of victims called "calf-sealers" in book IV of Porphyry On Abstinence from Animal Food. COT. — "Examined for blemish." The priests not only of the Jews but also of the pagans were accustomed to approve the victims and to inspect and examine diligently the entrails of the victims before they sacrificed, which those outside call "testing" and "examining the victims," but the sacred writers "examining for blemish." Hence Philo the Jew, On Husbandry: "For it would be absurd that there should be forethought for the priests, that they be whole and perfect in body, and for the animals sacrificed, that they have no defect at all, not even the slightest, and [for] whom and how many one must appoint to this very task, whom some call blemish-inspectors, so that the victims may be brought to the altar without blemish and unharmed," etc.; where one may observe the reason of the name, and that it was used infrequently before him, and only by some. However that may be, in the book On Sacrifices and at the beginning of the treatise On Those Who Offer Sacrifice he shows that the greatest care was used in choosing these blemish-inspectors from the best men, who by an accurate examination would scrutinize each sacrifice, and each part, "from the tips of the feet, both what is visible and what is hidden in the belly and thighs," lest any fault, corruption or blemish should lie hid. So Clement of Alexandria, Stromata book IV: "And there were also, at the bringing of the sacrifices under the Law, the blemish-inspectors of the victims." And Chrysostom, homily 20 on the Letter to the Romans, writes thus about our prior examination of body and soul before we presume to approach the holy synaxis: "Therefore our body must be examined for blemish on every side. For if those who offered the old sacrifices were commanded to look over everything, and were not permitted to offer [a victim] with cropped ears, or docked tail, or scabby, or having a lichen, much more must we, who offer not irrational sheep but ourselves, show greater exactness, and be clean on every side," etc. And homily 17 on the Letter to the Hebrews: "For this reason also the priest then cries aloud, calling the holy, and by this cry examining all for blemish, so that no one may approach unprepared," etc. Master Duncan, in his notes, thinks that for "examining for blemish" in this place "reminding" should be put back; but I would rather keep "examining for blemish," since Chrysostom looks to that solemn cry which was customarily used in the primitive Church at the participation in the awe-inspiring mysteries: "All who are in penance, depart," and "Depart, you who cannot pray." See his homily 3 on the Letter to the Ephesians, and weigh it carefully. JUN. — These words are badly altered and fabricated from Clement of Alexandria, p. 521, B. For they both sit badly here, being scarcely Greek, and state what is most false, namely that it belonged to the high priest and the other priests and Levites to be blemish-inspectors. BERNARD. — "They use such caution in this business," says Philo the Jew at the beginning of the book On Victims, "that the most approved and most skilled of the priests, beginning from the tips of the feet, diligently scrutinize both what is visible and what lies hidden under the belly and thighs, lest even a slight spot escape." The same Philo, in the book On Husbandry, observes that among the pagans too men were chosen to discharge this office, and that they were called by some blemish-inspectors. CONST.

(77) ‹call in Migne's Latin, not seen; the note glosses the Latin ("supply 'according to the old law'")› · printed under col 290

Supple secundum veterem legem. Quam immerito autem epistolam istam ante templi Jerosolymitani excidium scriptam esse hinc nonnulli colligant, in praevio monito patefeci. GALL.

Supply "according to the old law." How wrongly some gather from this that this letter was written before the destruction of the temple of Jerusalem, I have shown in the preliminary notice. GALL.

The other notes printed in this column's half of the note band, (75) (continued), (76), (78)–(80), are called in the Greek of col 289 and are set in n289.

(50)–(51) — text references called in Migne's Latin of this column (multantur 50, Dei 51), printed under col 291 Vide Clem. Alex., Strom. I. — I Thess. I, 5.

See Clem. Alex., Stromata I. — 1 Thess. 1:5.

This column's half of the note band (its whole height, from "fuerint μωμοσκόποι") continues note (80), called in col 289: continued from col 289, set in n289.

The head of this column's half of the note band (to "… μωμοσκόπους nuncupatos. CONST.") ends note (80), called in col 289: continued from col 289, set in n289.

(81) ‹πρόστιμον› · printed under col 292

Πρόστιμον. Hesychius: πρόστιμον, ζημία. COLOM.

"Penalty" [πρόστιμον]. Hesychius: "πρόστιμον, a fine." COLOM.

(82) ‹ὁρᾶτε› · printed under col 292

Ὁρᾶτε, etc. Hinc usque ad cap. 48, omnia omisit Clemens Alexandrinus, nec agnovit. BERN.

"You see," etc. From here up to ch. 48 Clement of Alexandria omitted everything and did not recognize it. BERN.

(83) ‹ἐν τῷ λόγῳ› · printed under col 292

Ἐν τῷ λόγῳ. Omnibus codd. impp. deest ἐν, quod apud Wott. exhibet ms. GALL.

"In the word." In all the printed codices ἐν is lacking, which the manuscript shows in Wott[on]. GALL.

(84) ‹καθέστανον› · printed under col 292

Καθέστανον. Sic ex ms. Wott. Editi, καθίστανον. ID. — Καθίστανον τὰς ἀπαρχάς. Primogeniti olim, natalium jure, sibi sacerdotium vindicabant. Primitivae autem Ecclesiae usus id maxime poscebat, et plurimi intererat, ut conversus quilibet non confirmaret modo, sed et faceret fratres. Huic mori digitum intentat Epiphanius haeres. 75, et ex Actorum libro et D. Pauli Epistolis constat Ecclesias tunc temporis fuisse, quae civitatis totius nomine censerentur, κατ' οἶκον constitutas. Episcopos vero Spiritus sancti monitis huic curae admotos fuisse discimus ex Act. I, 24; XIII, 2; I Tim. IV, 14, quod et Eusebius, ex Clem. Alexandrino, de B. Joanne refert, dum illum narrat episcopos in Ecclesiis Asiae ordinasse τοὺς ὑπὸ τοῦ Πνεύματος σημαινομένους; cujus rei vestigia etiamnum comparent, siquidem nunc ad sacerdotium nemo admittitur, nisi qui prius professus fuerit se Spiritus sancti instinctu vocatum ad munus istud suscipiendum, et ita, post preces solemniter pro ejusdem largitione factas, demum hac formula ordinatur: Accipito Spiritum sanctum. FELL.

"They appointed" [καθέστανον]. So Wott[on] from the manuscript. The editions have καθίστανον. ID[EM]. — "They appointed the first-fruits." Of old the first-born claimed the priesthood for themselves by right of birth. But the practice of the primitive Church especially demanded it, and it was of the greatest importance, that every convert should not only be confirmed but should also make brethren. Epiphanius points his finger at this custom, heresy 75; and from the book of Acts and the Letters of the blessed Paul it is clear that there were at that time Churches established in a house which were reckoned under the name of the whole city. That the bishops were brought to this charge by the promptings of the Holy Spirit we learn from Acts 1:24; 13:2; 1 Tim. 4:14; which Eusebius too relates, from Clement of Alexandria, of the blessed John, when he tells that he ordained as bishops in the Churches of Asia "those marked out by the Spirit." Traces of this still appear, since now no one is admitted to the priesthood unless he has first professed that he was called by the prompting of the Holy Spirit to undertake this office; and so, after prayers solemnly made for His bestowal, he is at last ordained with this formula: "Receive the Holy Spirit." FELL.

(85) ‹μελλόντων πιστεύειν› · printed under cols 293–294

Εἰς ἐπισκόπους καὶ διακόνους τῶν μελλόντων πιστεύειν. Hic insurgunt adversus Ecclesiam novi Aeriani, clamantes agnosci duntaxat a Clemente duos in clero ordines, episcoporum eorumdemque presbyterorum, et diaconorum. Ad quos breviter, uti notarum scriptorem decet, ita respondeo. Non sunt expressiora verba Epistolae nostrae testimoniis Novi Testamenti; de episcopis et diaconis solummodo, Philipp. I, 1, et I Tim. III. De episcopis et presbyteris, Act. XX, 17, 28, Tit. I, 5, 7 et I Petr. V, 1, 2; de presbyteris ac presbyterio, Act. XIV, 23; XV, 2, 4, 6, 22, 23, 41; XVI, 4; XXI, 18: I Timoth. IV, 14; V, 17, 19; Jac. V, 14; II et III Joan. I. Verum hos textus nequaquam officere orthodoxiae, fuse solideque demonstratur a catholicis doctoribus; quod neminem latet. Certe nomina apostoli, episcopi, presbyteri, in Scripturis ponuntur ὁμωνύμως. Apostolus Christus; apostoli, modo tantum duodecim, modo etiam Barnabas, Paulus, Andronicus, Junias, Epaphroditus, aliique plures I Corinth. XV, 7. Jam vero episcopus dicitur Christus, I Petri II, 25. Episcopatus tribuitur apostolis, Act. I, 20. Episcoporum nomen veris episcopis, hoc est, antistitibus primi ordinis datur I Tim. III, 2, et Tit. I, 7, juxta communem SS. Patrum doctrinam. Et episcopi Philipp. I, 1, sunt secundi gradus, δευτέρου θρόνου, sacerdotes, Chrysostomo, Oecumenio, Theophylacto, Theodorito, necnon Auctori Commentariorum inter Hieronymi Opera cusorum: item Act. XX, 28; pseudo-Hieronymo illi ad I Tim. III, 8; Theodorito in interpretatione versus primi Epistolae ad Philippenses, et Maximo ad initium Coelestis hierarchiae, ac libri De divinis nominibus: praeterea I Tim. III, 2, et Tit. I, 7; Theodorito eidem. Denique πρεσβύτερον se appellat apostolus Petrus, itidemque apostolus Joannes; et I Tim. IV, 14. Presbyterium de primo sacerdotii gradu exponunt antiqui interpretes; in aliis vero locis presbyteros seu seniores, interdum volunt esse summos primosque sacerdotes, interdum sacerdotes inferiores ac secundos: observantque saepenumero, indiscriminatim solere appellari episcopos et presbyteros. Quinetiam ex mente Chrysostomi ad Philipp. I, 1, initio Christianismi sub diaconorum nomine episcopos etiam ac presbyteros designabant. Unde apostolicas paginas scriptaque Ecclesiae magistrorum evolvens, passim offendes haec et similia de ordine ecclesiastico dicta, διάκονοι, διάκονοι Θεοῦ vel Χριστοῦ, vel Ἐκκλησίας, vel Εὐαγγελίου, vel καινῆς διαθήκης vel δικαιοσύνης, λειτουργοί, ὑπηρέται, ministri, ministri Ecclesiarum, etc., διακονία, κλῆρος τῆς διακονίας, ministerium ecclesiasticum, etc. Unde etiam cum B. Hieronymus sub principium Commentariorum in Epistolam ad Philemonem, propter illa verba Coloss. IV, 17: Εἴπατε Ἀρχίππῳ· Βλέπε τὴν διακονίαν ἣν παρέλαβες ἐν Κυρίῳ, suspicetur Archippum fuisse episcopum; quae etiam est pseudo-Ambrosii inductio; ex iisdem verbis qui sub persona Hieronymi latet ὑπομνηματιστής, Archippum diaconum facit; atque ad Rom. XII, 7: Ministerium in ministrando: subnotat, Ministerium sacerdotalis, vel diaconatus officii. Demum in Epistola conciliabuli Sardicensis, episcopi Ariani queruntur omnes se diaconos et sacerdotes Dei despici. Ac forsan Clementi sermo duntaxat de episcopis et diaconis generaliter sumptis, quatenus sunt sacerdotes et pastores, qui Christianam plebem inspiciunt ac regunt, qui laicis hominibus res sacras administrant. Infra enim ἱερατεύειν et λειτουργεῖν, ἐπισκοπὴν et λειτουργίαν pro eodem habet; altumque tota in Epistola silentium de episcopis et diaconis, cum plurima fiat mentio presbyterorum. Adde quod suspicari non nemo possit, in testimonio quod subjungitur, Isaiae LX, 17: Καταστήσω (ita quoque Joannes Chrysostomus libro Quod Christus sit Deus, cap. 7, tom. V) τοὺς ἄρχοντάς σου ἐν εἰρήνῃ, καὶ τοὺς ἐπισκόπους σου ἐν δικαιοσύνῃ, ideo nostrum mutasse ἄρχοντας in διακόνους, quia Christus Dominus Matth. XX, 25, apostolis hunc in modum est locutus: Οἴδατε ὅτι οἱ ἄρχοντες τῶν ἐθνῶν κατακυριεύουσιν αὐτῶν, καὶ οἱ μεγάλοι κατεξουσιάζουσιν αὐτῶν· οὐχ οὕτως δὲ ἔσται ἐν ὑμῖν· ἀλλ' ὃς ἐὰν θέλῃ ἐν ὑμῖν μέγας γενέσθαι, ἔστω ὑμῶν διάκονος· καὶ ὃς ἐὰν θέλῃ ἐν ὑμῖν εἶναι πρῶτος, ἔστω ὑμῶν δοῦλος. Improbabiliter quippe conjectant duo viri docti [Hammond., De episcop. dissert. 4, c. 7; dissert. 5, cap. 7; Morinus Exercit. Bibl., lib. I, Exercit. 9, cap. 4]: unus, Clementinam lectionem fuisse codicis quo utebantur apostoli, atque hodiernae esse praeferendam; alter, decerptum hic aliquem ex non exstantibus libris, sive sacrum sive apocryphum. Mallem dicere, confusa fuisse duo Isaiae testimonia; citatum cap. LX, vers. 17, et istud cap LXVI, vers. 21: Ἀπ' αὐτῶν λήψομαι ἱερεῖς καὶ Λευΐτας. Primus sane locus ad sensum Clementis citatur ab Irenaeo lib. IV, cap. 44: Tales, inquit, presbyteros nutrit Ecclesia; de quibus et Propheta ait: « Et dabo principes tuos in pace, et episcopos tuos in justitia. » COT. — Locus iste aliter concipitur in editionibus hodiernis, ut apud Irenaeum lib. IV, c. 44. Vix itaque dubitem, quin B. Clemens locum illum, ut alios aliquot, paulo immutarit, ut ad propositum suum aptaret, nec Hebraeus textus secus sentire nos cogit, ut pluribus contendit vir notissimae eruditionis Henr. Hammondus. COL.

"As bishops and deacons of those who were to believe." Here the new Aerians rise up against the Church, crying that only two orders in the clergy are recognized by Clement: that of the bishops, who are the same as the presbyters, and that of the deacons. To them I reply thus, briefly, as befits a writer of notes. The words of our Letter are not more explicit than the testimonies of the New Testament: of bishops and deacons only, Phil. 1:1 and 1 Tim. 3; of bishops and presbyters, Acts 20:17, 28, Titus 1:5, 7 and 1 Pet. 5:1, 2; of presbyters and the presbytery, Acts 14:23; 15:2, 4, 6, 22, 23, 41; 16:4; 21:18; 1 Tim. 4:14; 5:17, 19; Jas. 5:14; 2 and 3 John 1. But that these texts in no way hinder orthodoxy is shown at length and solidly by Catholic doctors, as no one is unaware. Certainly the names apostle, bishop, presbyter are used in the Scriptures equivocally. Christ is an apostle; the apostles are sometimes only the twelve, sometimes also Barnabas, Paul, Andronicus, Junias, Epaphroditus and several others, 1 Cor. 15:7. Again, Christ is called a bishop, 1 Pet. 2:25. The episcopate is ascribed to the apostles, Acts 1:20. The name of bishops is given to true bishops, that is, prelates of the first order, 1 Tim. 3:2 and Titus 1:7, according to the common teaching of the holy Fathers. And the bishops of Phil. 1:1 are priests of the second rank, "of the second throne," for Chrysostom, Oecumenius, Theophylact, Theodoret, and also for the Author of the Commentaries printed among Jerome's works; likewise Acts 20:28; for that pseudo-Jerome on 1 Tim. 3:8; for Theodoret in his interpretation of the first verse of the Letter to the Philippians, and for Maximus at the beginning of the Celestial Hierarchy and of the book On the Divine Names; moreover 1 Tim. 3:2 and Titus 1:7, for the same Theodoret. Lastly the apostle Peter calls himself a presbyter, and likewise the apostle John; and 1 Tim. 4:14. The ancient interpreters explain "presbytery" of the first grade of the priesthood; but in other places they take presbyters, or elders, to be sometimes the highest and first priests, sometimes the lower and second priests; and they often observe that bishops and presbyters are called by either name without distinction. Moreover, according to Chrysostom's view on Phil. 1:1, at the beginning of Christianity they designated bishops and presbyters too under the name of deacons. Hence, turning over the apostolic pages and the writings of the Church's teachers, you will meet everywhere these and similar expressions about the ecclesiastical order: deacons, deacons of God or of Christ, or of the Church, or of the Gospel, or of the new covenant, or of righteousness, ministers, servants, ministers, ministers of the Churches, etc., ministry, the lot of the ministry, the ecclesiastical ministry, etc. Hence too, whereas the blessed Jerome, near the beginning of his Commentaries on the Letter to Philemon, because of the words of Col. 4:17, "Say to Archippus: See to the ministry which you received in the Lord," suspects that Archippus was a bishop — which is also the inference of pseudo-Ambrose — the commentator who hides under the person of Jerome makes Archippus a deacon from the same words; and on Rom. 12:7, "ministry in ministering," he notes: "the ministry of the priestly or diaconal office." Lastly, in the Letter of the conventicle of Sardica, the Arian bishops complain that all were despised as deacons and priests of God. And perhaps Clement speaks only of bishops and deacons taken generally, insofar as they are priests and pastors who oversee and rule the Christian people and administer sacred things to lay men. For below he treats "to act as priest" and "to minister," "oversight" and "ministry," as the same; and there is deep silence throughout the Letter about bishops and deacons, while there is very frequent mention of presbyters. Add that someone might suspect, in the testimony subjoined, Isa. 60:17: "I will appoint" (so too John Chrysostom in the book That Christ is God, ch. 7, vol. V) "your rulers in peace, and your overseers in righteousness," that our [author] changed "rulers" into "deacons" because Christ the Lord, Matt. 20:25, spoke to the apostles in this manner: "You know that the rulers of the nations lord it over them, and the great exercise authority over them; but it shall not be so among you: but whoever will be great among you, let him be your deacon; and whoever will be first among you, let him be your slave." For two learned men conjecture improbably [Hammond, On Episcopacy, dissertation 4, ch. 7; dissertation 5, ch. 7; Morin, Biblical Exercises, book I, exercise 9, ch. 4]: the one, that the Clementine reading was that of the codex the apostles used, and is to be preferred to the present one; the other, that it was plucked here from some book not extant, whether sacred or apocryphal. I would rather say that two testimonies of Isaiah have been run together: the one cited, ch. 60, v. 17, and this one, ch. 66, v. 21: "From them I will take priests and Levites." The first place is indeed cited in Clement's sense by Irenaeus, book IV, ch. 44: "Such presbyters," he says, "the Church nourishes; of whom the Prophet also says: 'And I will give your princes in peace, and your bishops in righteousness.'" COT. — This place is framed differently in the present-day editions, as in Irenaeus, book IV, ch. 44. So I should scarcely doubt that the blessed Clement altered that place a little, as he did some others, to fit it to his purpose; nor does the Hebrew text force us to think otherwise, as Henry Hammond, a man of most notable learning, argues at length. COL.

(86) ‹καταστήσω› · printed under col 294

Καταστήσω, κ. τ. λ. Suspicatur Mill. locum istum Clementis respexisse Irenaeum, dum scriberet lib. IV, cap. 44: Τοιούτους πρεσβυτέρους ἀνατρέφει ἡ Ἐκκλησία, περὶ ὧν καὶ ὁ προφήτης φησίν· Δώσω τοὺς ἄρχοντάς σου ἐν εἰρήνῃ, καὶ τοὺς ἐπισκόπους σου ἐν δικαιοσύνῃ. GALL. — Καταστήσω, etc. In Hebr. ושמתי פקדתך שלום ונגשיך צדקה quod LXX Intt. vertunt: Δώσω τοὺς ἄρχοντάς σου ἐν εἰρήνῃ καὶ τοὺς ἐπισκόπους σου ἐν δικαιοσύνῃ. Observari potest פקדה, quod alibi saepe ἐπισκοπή redditur (sed procurationem et officium omne significat), hic efferri per διακόνους, et שלום quod per εἰρήνην explicari solet, sed bona quaecunque denotat, hic πίστιν, nec id quidem incommode, verti; insuper transponi episcoporum, diaconorumque mentionem, ut ordo utriusque muneris rectius constaret: haec autem satis opportune a S. Clemente referri ad Ecclesiae Christianae praefectos, non facile diffitebitur quisquis locum Isaiae inspexerit, atque totum hoc caput ad Messiae tempora pertinere, Judaeis ipsis calculum apponentibus, meminerit. FELL.

"I will appoint," etc. Mill suspects that Irenaeus looked to this place of Clement when he wrote, book IV, ch. 44: "Such presbyters the Church nurtures, of whom the prophet also says: I will give your rulers in peace, and your overseers in righteousness." GALL. — "I will appoint," etc. In the Hebrew: "And I will make your officers peace and your taskmasters righteousness"; which the Seventy Translators render: "I will give your rulers in peace and your overseers in righteousness." It may be observed that the word for "office," which elsewhere is often rendered ἐπισκοπή [oversight] (but it signifies every charge and office), is expressed here by "deacons"; and that the word for "peace," which is usually explained by εἰρήνη but denotes good things of every kind, is here rendered "faith," and not unsuitably at that; and further that the mention of bishops and deacons is transposed, so that the order of each office might stand more correctly. That these words are fittingly enough referred by St Clement to the rulers of the Christian Church no one will readily deny who has looked at the place of Isaiah and remembers that this whole chapter belongs to the times of the Messiah, the Jews themselves casting their vote for it. FELL.

(87) ‹καὶ τοὺς διακόνους› · printed under col 294

Καὶ τοὺς διακόνους, etc. Qui ausus est tot ineptias Clementis nomine vendere, etiam sacris litteris hanc clausulam adjecit, ut assumentum hoc praecedentibus responderet. BERN.

"And the deacons," etc. He who dared to sell so many absurdities under Clement's name added this clause even to the sacred text, so that this patch might answer to what precedes. BERN.

(52) — text reference called in Migne's Latin of this column (fide 52), printed under col 293 Isa. LX, 17.

Isa. 60:17.

The notes printed in this column's half of the note band, (85) (continued) to (87), are called in the Greek of col 293 and are set in n293.

(53)–(54) — text references called in Migne's Latin of this column (domo 53, namque 54), printed under col 295 Num. XII, 7. Heb. III, 2, 5. — Num. XVII, 1, etc.

Num. 12:7; Heb. 3:2, 5. — Num. 17:1, etc.

(91) ‹ac dixit illis› (Latin text, "illis (91)") · printed under col 295

Referendo virgarum historiam, ad contenta capite XVII libri Numerorum adjicit nonnullas circumstantias admodum verosimiles, ac ut videtur desumptas ex Hebraeorum traditionibus. Cum vero duodecim virgas ponit, eadem in sententia versatur ac Philo Judaeus lib. III De vita Mosis, circa medium, Augustinus sermone 3, De tempore, et auctor librorum De mirabilibus sacrae Scripturae, lib. I, cap. 51, tom. III Operum ejusdem Hipponensis episcopi; sed dissentit ab editione Vulgata, nisi in ea praepositio absque mutetur in copulam atque, legaturque Num. XVII, 6: Locutusque est Moyses ad filios Israel: et dederunt ei omnes principes virgas per singulas tribus: fueruntque virgae duodecim, atque virga Aaron. Caeterum istius περικοπῆς expositionem habes in postrema parte homiliae 9 Origenis ad Numeros: ex qua fecerunt integrum sermonem, ac inter Augustinianos collocarunt, 99 De tempore, et 40 De diversis. Ac emendandus etiam per duos manu exaratos codices, Origenis textus: Est enim virga una: non Etenim virgam unam; ut respondeat Graeco LXX: Ἔστι γὰρ ῥάβδος μία. COT.

In relating the story of the rods, he adds to the contents of chapter 17 of the book of Numbers some quite probable circumstances, taken, as it seems, from the traditions of the Hebrews. And when he puts twelve rods, he is of the same opinion as Philo the Jew, book III On the Life of Moses, about the middle, Augustine, sermon 3 On the Season, and the author of the books On the Wonders of Sacred Scripture, book I, ch. 51, in vol. III of the Works of the same bishop of Hippo; but he disagrees with the Vulgate edition, unless in it the preposition absque [without] is changed into the conjunction atque [and], and Num. 17:6 is read: "And Moses spoke to the children of Israel; and all the princes gave him rods, one for each tribe: and there were twelve rods, and the rod of Aaron." You have an exposition of this passage in the last part of Origen's homily 9 on Numbers, out of which they made a whole sermon and placed it among the Augustinian ones, 99 On the Season and 40 On Various [Subjects]. And Origen's text too is to be corrected by two handwritten codices: "For there is one rod," not "For one rod," so as to answer to the Greek of the Seventy: "For there is one rod." COT.

The other notes printed in this column's half of the note band, (88) to (90), are called in the Greek of col 296 and are set in n296.

(88) ‹πιστευθέντες› · printed under col 295

Πιστευθέντες. Ita ms. apud Wott. quem sequitur quoque edit. Londin. At Jun. cum reliquis, πιστεύοντες, germana lectione ad marginem rejecta. GALL.

"Having been entrusted." So the manuscript in Wott[on], whom the London edition also follows. But Jun[ius], with the rest, [has] πιστεύοντες [believing], the genuine reading being thrown out to the margin. GALL.

(89) ‹κατ' ὄνομα› · printed under col 295

Ἐπιγεγραμμένας — κατ' ὄνομα. Mallet Dav. ἐπιγεγραμμένης. Bois. vero, τὸ ὄνομα. ID.

"Inscribed … by name." Dav[ies] would prefer ἐπιγεγραμμένης [agreeing with the tribe]; Bois, however, [would read] τὸ ὄνομα [the name]. ID[EM].

(90) ‹τοῖς δακτυλίοις› · printed under col 295

Ἐσφράγισεν τοῖς δακτυλίοις. In rebus gestis narrandis, semper licere creditum est circumstantias adhibere, quae narrationis filo rectius texendo videntur conducere; licet minime reperiantur in iis scriptis, e quibus historia ipsa primitus petebatur. Hoc jure utebatur B. Stephanus Act. VII, B. Paulus II Tim. III, 8, et ad Heb. XII, 21, ut et alii passim. Josephus, cum negotium hoc narrat, ait virgas facile cognitas τῶν τότε ἀνδρῶν κατασημηναμένων αὐτὰς οἵπερ ἐκόμιζον. FELL.

"He sealed with the rings." In narrating past events it has always been believed lawful to bring in circumstances that seem to help in weaving the thread of the narrative more correctly, even though they are not found at all in the writings from which the history itself was first sought. The blessed Stephen used this right, Acts 7, and the blessed Paul, 2 Tim. 3:8 and Heb. 12:21, as others also do everywhere. Josephus, when he narrates this affair, says that the rods were easily recognized, "since the men of that time who brought them had marked them." FELL.

(92) ‹ἐποίησεν› · printed under col 296

Ἐποίησεν. Hiatum ms. sic supplevit Jun. cui Wott. adhaeret. At Cot. leg. ἐνόησεν. GALL.

"He did." Jun[ius] filled the gap of the manuscript thus, and Wott[on] holds to him. But Cot[elier] reads ἐνόησεν [he understood]. GALL.

(93) ‹οἱ ἀπόστολοι ἡμῶν› · printed under col 296, continued at the head of the note band of col 297

Οἱ Ἀπόστολοι ἡμῶν. Displicet Dav. haec ms. lectio; adeoque vel scribendum putat εὖ μέν, vel prorsus delendum ἡμῶν. Apostoli enim, inquit, non ἡμῶν erant, sed Ἰησοῦ Χριστοῦ: neque ita, si eum audias, loqui solent veteres vel recentiores. Dictum nollem. Sic enim lego Philipp. II, 25: Ἀναγκαῖον δὲ ἡγησάμην Ἐπαφρόδιτον τὸν ἀδελφὸν — ὙΜΩΝ ἀπόστολον — πέμψαι πρὸς ὑμᾶς. Pressius adhuc II Pet. III, 2: Μνησθῆναι — τῆς τῶν ἀποστόλων ὙΜΩΝ ἐντολῆς. Cur ergo οἱ ἀπόστολοι ἩΜΩΝ non scripserit S. Pater? His addas velim ex II Cor. VIII, 23: Ἀπόστολοι Ἐκκλησιῶν: quo sensu forte dixerit S. Clemens, οἱ ἀπόστολοι ἡμῶν, ad utramque Ecclesiam, Romanam scilicet et Corinthiacam, respiciens. Denique ad rem quod attinet, ita statuit ipsemet Apostolus I Cor. III, 22: Πάντα γὰρ ὑμῶν ἐστιν, εἴτε Παῦλος, εἴτε Ἀπολλὼς, εἴτε Κηφᾶς — πάντα ὑμῶν ἐστιν· ὑμεῖς δὲ Χριστοῦ. ID. — Οἱ ἀπόστολοι ἡμῶν. Hoc nullus unquam dixit Clemens. BERN.

"Our apostles." This manuscript reading displeases Dav[ies]; so he thinks that either εὖ μέν should be written, or ἡμῶν deleted altogether. For the apostles, he says, were not "ours" but Jesus Christ's; nor, if you listen to him, do ancients or moderns usually speak so. I would rather it had not been said. For so I read Phil. 2:25: "But I thought it necessary to send to you Epaphroditus, the brother … YOUR apostle." More pointedly still 2 Pet. 3:2: "To remember … the commandment of YOUR apostles." Why then should the holy Father not have written "OUR apostles"? To these I would have you add, from 2 Cor. 8:23, "apostles of the Churches," in which sense perhaps St Clement said "our apostles," looking to both Churches, the Roman, that is, and the Corinthian. Finally, as to the matter itself, the Apostle himself lays it down thus, 1 Cor. 3:22: "For all things are yours, whether Paul, or Apollos, or Cephas … all are yours, and you are Christ's." ID[EM]. — "Our apostles." No Clement ever said this. BERN.

Note (91), printed in the left half of this page's note band, is called in Migne's Latin of col 295 ("ac dixit illis (91)") and is set in n295.

The head of this column's note band (to "… ὑμεῖς δὲ Χριστοῦ. ID. — Οἱ ἀπόστολοι ἡμῶν. Hoc nullus unquam dixit Clemens. BERN.") ends note (93), called in col 296: continued from col 296, set in n296.

(94) ‹ἔρις ἔσται› · printed under col 297

Ὅτι ἔρις ἔσται. Luculenta praesensio rerum apud nos gestarum, quaeque propheticum apostolici aevi et viri spiritum profitetur. Olim schismata et haereses subinde ortae, prae fastigii istius desiderio et ambitu, nunc idem ipsum contemptus et odium praestant. FELL.

"That there would be strife." A clear foreknowledge of things done among us, and one that declares the prophetic spirit of the apostolic age and man. Once, schisms and heresies arose from time to time out of desire and canvassing for that eminence; now contempt and hatred of it bring about the very same thing. FELL.

(95) ‹ἐπινομὴν δεδώκασιν› · printed under cols 297–298

Ἐπινομήν. Vox insolens plurimum negotii viris doctis facessivit. Hinc al. legebant ἀπονομήν. Al. ἐπιλογήν. Al. ἐπιταγήν. Al. ἐπιμονήν. Nec minor in ejus interpretatione dissensus. Hi enim reddebant ordinem praescriptum. Isti praescriptas officiorum vices. Illi praeceptum, formam. Hammond. in dissert. 5, contra Blondellum, seriem aut modum successionis, catalogum, distributionem, ordinationem: in cujus sententiam ivit Wott. eo in primis innixus, quod vox ἐπινέμω aliquando significet καταλέγειν, id est catalogo adscribere. Sic denique Cler.: « Malim vertere subrogationem, hoc est nomina subrogandorum; quod sensus omnino requirit. Vetus Onomasticon ἐπινέμω vertit superrogo, quod idem significare videtur ac subrogo. Ad cujus interpretationis confirmationem facit quod habet Hesychius, qui ἐπινόμους interpretatur κληρονόμους, haeredes. » GALL. — Καὶ μεταξὺ ἐπινομὴν δεδώκασιν. Correctiones virorum doctorum parum necessarias judico; nec probarim aut ἀπονομὴν Junii, aut ἐπιλογὴν Boisii, aut ἐπιμονὴν Turneri, apud Usserium de Epistolis S. Ignatii cap. 18. Nam textu non mutato, bonus sensus Clementis verborum afferri potest. Cum doctrina vero epistolae nostrae concordat doctrina Cyprianicarum Epistolarum 41, 52 et 55. COT. — Ἐπινομὴν δεδώκασιν. Boisius ἐπιλογὴν legit, ego malim ἀπονομήν, i. e. ἀπομερισμόν, cum Hesychio, et cum Suida ἀπόμοιραν. Descriptae autem ministeriorum et officiorum vices hac voce exprimuntur, quae apud Dionysium Areopagitam λήξεις et ἀπονεμήσεις, Budaeo teste, vocantur: atque hoc sensu vox census, apud Tertullianum forte accipienda est, De praescript. adversus haereticos, cap. 32: Hoc enim modo Ecclesiae apostolicae census suos deferunt, sicut Smyrnaeorum Ecclesia habens Polycarpum ab Johanne collocatum refert; sicut Romanorum, Clementem a Petro ordinatum edit; proinde utique et caeterae exhibent, quos ab apostolis in episcopatum constitutos, apostolici seminis traduces habeant, etc. Ubi census suos deferre, est ordinem episcoporum suorum ad originem recensere, ut ipse lib. 4 Adversus Marcionem, cap. 5, loquitur (ubi etiam vox haec, census, legitur, prout libro primo contra eumdem et cap. 21 bis): Ordo tamen episcoporum ad originem recensus, in Joannem stabit auctorem: sic et caeterarum generositas recognoscitur, alibi, libros censuales vocat; verum de re dubia satis. JUN. — Ἐπινομὴν δεδώκασιν. Haec μονήρης λέξις negotium fecit viris undequaque doctissimis. Eruditiss. Junius, praescriptas officiorum vices; clariss. Salmasius, praeceptum; reverendiss. Usserius, ordinem praescriptum; illustriss. Marca, formam, optimus Hammondus, seriem aut modum successionis, catalogum, distributionem, aut ordinationem esse censent, et satis constabit contextus ratio, quocunque ex istis modis interpretemur. Sed quandoquidem certissimum est vocem νομήν eodem omnino esse in significatu cum verbo νέμω, atque etiam ἐπινέμω; et apud Herodianum ita passim conjungi, quemadmodum hic apud Clementem nostrum, cum verbo δίδωμι, simplissimam judico Hammondi versionem, atque eidem accedendum. FELL.

"A further provision" [ἐπινομήν]. The unusual word has given learned men a great deal of trouble. Hence some read ἀπονομήν [allotment], others ἐπιλογήν [selection], others ἐπιταγήν [injunction], others ἐπιμονήν [permanence]. Nor is there less disagreement in its interpretation. Some rendered it "a prescribed order," others "prescribed turns of offices," others "a precept, a form." Hammond, in dissertation 5 against Blondel, [takes it as] "a series or manner of succession, a list, a distribution, an ordination"; to whose view Wott[on] came, relying above all on the fact that the word ἐπινέμω sometimes means "to enrol," that is, to write into a list. So finally Cler[icus]: "I would rather translate 'subrogation,' that is, the names of those to be put in the others' place, which the sense altogether requires. The old Onomasticon renders ἐπινέμω by superrogo, which seems to mean the same as subrogo. In confirmation of this interpretation is what Hesychius has, who interprets ἐπινόμους as 'heirs.'" GALL. — "And afterwards they gave a further provision." I judge the corrections of learned men scarcely necessary; nor would I approve either the ἀπονομήν of Junius, or the ἐπιλογήν of Bois, or the ἐπιμονήν of Turner, in Ussher on the Letters of St Ignatius, ch. 18. For without changing the text a good sense of Clement's words can be offered. And with the teaching of our letter the teaching of the Cyprianic Letters 41, 52 and 55 agrees. COT. — "They gave a further provision." Bois reads ἐπιλογήν; I would prefer ἀπονομήν, that is, apportionment, with Hesychius, and with Suidas "allotted portion." By this word are expressed the assigned turns of ministries and offices, which in Dionysius the Areopagite, on Budé's testimony, are called "allotments" and "distributions"; and in this sense perhaps the word census [roll] in Tertullian is to be taken, On the Prescription against Heretics, ch. 32: "For in this way the apostolic Churches present their rolls: as the Church of the Smyrnaeans reports that it has Polycarp placed [there] by John; as that of the Romans declares Clement ordained by Peter; so too the others show those whom, appointed to the episcopate by the apostles, they have as offshoots of the apostolic seed," etc. Where "to present their rolls" is to trace the order of their bishops back to its origin, as he himself speaks, Against Marcion book 4, ch. 5 (where too this word census is read, as in the first book against the same, and ch. 21 twice): "Yet the order of bishops, traced back to its origin, will stand on John as its author: so too the noble descent of the others is recognized"; elsewhere he calls them "books of the roll." But on a matter doubtful enough. JUN. — "They gave a further provision." This unique word has made trouble for men most learned in every respect. The most learned Junius [takes it as] "prescribed turns of offices"; the most renowned Salmasius, "a precept"; the most reverend Ussher, "a prescribed order"; the most illustrious de Marca, "a form"; the excellent Hammond thinks it is "a series or manner of succession, a list, a distribution, or an ordination"; and the reasoning of the context will stand well enough in whichever of these ways we interpret it. But since it is most certain that the word νομή is entirely the same in meaning as the verb νέμω, and also ἐπινέμω, and that in Herodian it is commonly joined, as here in our Clement, with the verb δίδωμι, I judge Hammond's version the simplest, and that one should agree with it. FELL.

(96) ‹κατασταθέντας› · printed under col 298

Κατασταθέντας, etc. Locus, si quis alius, apprime utilis ad intelligendum quae fuerint partes cleri et plebis, in episcoporum ordinatione. Κατάστασις ad apostolos et episcopos, συνευδόκησις ad plebem spectabat. Rem optime illustrat B. Cyprianus ep. 68: Diligenter de traditione divina et apostolica observatione servandum est et tenendum, quod apud nos quoque et fere per universas provincias tenetur, ut ad ordinationes rite celebrandas, ad eam plebem, cui praepositus ordinatur, episcopi ejusdem provinciae proximi quique conveniant, et episcopus deligatur plebe praesente, quae singulorum vitam plenissime novit, et uniuscujusque actum, de ejus conversatione perspexit; quod et apud vos factum videmus, in Sabini collegae nostri ordinatione, ut de universae fraternitatis suffragio, et de episcoporum, qui in praesentia convenerunt, quique de eo ad vos litteras fecerant, judicio episcopatus ei deferretur et manus ei in locum Basilidis imponeretur. Ita in substituendo successore in locum Judae proditoris, cum apostoli duos constituissent; fideles ex eorum mandato inquirunt, et ἐπισκοπῇ quadam episcopum designant, ἐπισκέπτοντες ἄνδρας μεμαρτυρημένους. Cujus rei, cum obiter mentionem fecisset, hanc causam assignat D. Cyprianus, modo laudatus: Hoc tam diligenter et caute convocata tota plebe gerebatur, ne quis ad altaris ministerium, vel ad sacerdotalem locum indignus obreperet. Ita et Timotheus a B. Paulo ordinabatur, siquidem ἐμαρτυρεῖτο ὑπὸ τῶν ἐν Λύστροις καὶ Ἰκονίῳ ἀδελφῶν, Act. XVI. Verba Origenis hac ipsa in re legisse minime poenitebit, ex hom. 6 in Levit., ubi ait requiri, in ordinando sacerdote praesentiam populi, ut sciant omnes et certi sint, quia qui praestantior est ex omni populo, qui doctior, qui sanctior, qui in omni virtute eminentior, ille eligitur ad sacerdotium, et hoc, adstante populo, ne qua postmodum retractatio cuipiam, ne quis scrupulus resideret. Iste autem est plebis assensus, quem Theodoritus in causa Petri successoris Athanasii lib. IV, c. 18, describit, quod in illo ὁ λαὸς ἅπας ταῖς εὐφημίαις ἐδήλουν τὴν ἡδονήν. FELLUS, qui cum hisce confert ritus Ecclesiae Anglicanae in electione presbyterorum et episcoporum; quae cum nihil ad Clementem facerent, omisimus. COT.

"Those appointed," etc. A place useful, if any is, for understanding what the parts of clergy and people were in the ordination of bishops. The appointment belonged to the apostles and bishops, the consent to the people. The blessed Cyprian illustrates the matter excellently, letter 68: "It must be diligently kept and held from divine tradition and apostolic observance, as is held among us too and almost throughout all the provinces, that for the due celebration of ordinations the nearest bishops of the same province assemble with the people over whom the prelate is being ordained, and the bishop is chosen in the presence of the people, who know most fully the life of each one and have seen into each one's conduct from his manner of living; which we see was done among you also in the ordination of our colleague Sabinus, so that by the vote of the whole brotherhood and by the judgement of the bishops who had assembled in person and who had written letters to you about him, the episcopate was conferred on him and hands were laid on him in the place of Basilides." So in substituting a successor in the place of Judas the traitor, when the apostles had put forward two, the faithful at their command make inquiry, and by a kind of oversight designate a bishop, "looking out men of good report." Of which, having mentioned it in passing, the blessed Cyprian just praised assigns this reason: "This was done so diligently and carefully, with the whole people called together, lest anyone unworthy should creep into the ministry of the altar or into the priestly place." So too Timothy was ordained by the blessed Paul, since "he was well reported of by the brethren in Lystra and Iconium," Acts 16. It will not at all be regretted to have read the words of Origen on this very matter, from homily 6 on Leviticus, where he says that in ordaining a priest the presence of the people is required, "that all may know and be certain that he who is more excellent among all the people, who is more learned, who is holier, who is more eminent in every virtue, is chosen for the priesthood; and this with the people standing by, lest afterwards anyone should have any retraction, lest any scruple should remain." This is the assent of the people which Theodoret describes in the case of Peter, the successor of Athanasius, book IV, ch. 18, that in his case "all the people showed their pleasure by acclamations." FELL, who compares with these the rites of the Anglican Church in the election of presbyters and bishops; which, since they had nothing to do with Clement, we have omitted. COT.

(97) ‹ἀβαναύσως› · printed under col 298, continued at the head of the note band of col 299

Ἀβαναύσως. Vox Graeca βάναυσος de iis artibus dicitur, quae camini seu ignis subsidio opera conficiunt, atque inde ad quaslibet mechanicas artes translata est. Unde Hieronymus lib. I contra Pelagium, artes omnes memorans, nominatimque grammaticam, rhetoricam, philosophiam aliasque liberales recensens, praemittit: Ut taceam de his quas Graeci βαναύσους vocant, nos ad opera manuum pertinere possumus dicere. Veteribus autem hujusmodi artifices ab honoribus secludere solemne erat. At ministerium hic commendatur, quod non est hujusmodi illiberale. Qui vero singula hujus loci adjuncta de presbyteris qui a Corinthiis ejecti sunt, expenderit, facile assentiet, nullum inde permitti locum sententiae, quae hanc epistolam proxime post Petri et Pauli obitum anno 68, aut etiam 65, exeunte scriptam esse vult. Dum autem paulo inferius praemittit Clemens, si eos ab episcopatu removerimus, ac deinde proxime subjicit, Beati presbyteri, etc., sibi non secus atque Irenaeo presbyteri atque episcopi nomina synonyma esse, eaque ad eamdem rem enuntiandam promiscue hoc loco usurpare se indicat. COUST.

"Without vulgarity" [ἀβαναύσως]. The Greek word βάναυσος is said of those crafts that produce works with the help of the furnace or fire, and from there it was transferred to any mechanical crafts. Hence Jerome, Against Pelagius book I, listing all the arts and naming grammar, rhetoric, philosophy and the other liberal ones, says first: "To say nothing of those which the Greeks call banausic, which we can say belong to the works of the hands." Among the ancients it was customary to exclude craftsmen of this kind from honours. But what is commended here is a ministry which is not illiberal in this way. Whoever weighs each circumstance of this place concerning the presbyters who were cast out by the Corinthians will readily agree that no room is left from it for the opinion which would have this letter written immediately after the death of Peter and Paul, in the year 68, or even at the end of 65. And when a little below Clement first says "if we remove them from the episcopate," and then immediately adds "Blessed are the presbyters," etc., he shows that for him, no differently from Irenaeus, the names presbyter and bishop are synonymous, and that he uses them indiscriminately in this place to express the same thing. COUST.

The notes printed in this column's half of the note band, (95) (continued), (96) and the beginning of (97), are called in the Greek of col 297 and are set in n297. No text references are printed on this page.

The head of this column's note band (to "… promiscue hoc loco usurpare se indicat. COUST.") ends note (97), called in col 297: continued from col 297, set in n297. Note (98), printed below it, is called in the Greek of col 300 and is set in n300. No text references are printed on this page.

(98) ‹τῆς ἐπισκοπῆς ἀποβάλωμεν› · printed under cols 299–300

Ἁμαρτία γάρ, κ. τ. λ. Jun. hunc locum ita reddebat: Non enim leviter peccabimus, si eos repudiaverimus, qui sancte et sine reprehensione episcopatus munera offerunt: minus recte conjungens τῆς ἐπισκοπῆς cum δῶρα, quod cum προσενεγκόντας erat construendum. Hunc errorem primus sustulit Hammondus in dissert. modo laudata. GALL. — Ἁμαρτία γὰρ οὐ μικρὰ ἡμῖν ἔσται, ἐὰν τοὺς ἀμέμπτως καὶ ὁσίως προσενεγκόντας τὰ δῶρα, τῆς ἐπισκοπῆς ἀποβάλωμεν. Sacerdotes dona seu munera Deo offerunt, preces fidelium, sacrificia incruenta, sanctam eucharistiam. Tertullianus IV contra Marcionem 9, agens de loco Matth. VIII, 4: Vade, ostende te sacerdoti, et offer munus quod praecepit Moyses, ait: Argumenta enim figurata, utpote prophetatae legis, adhuc in suis imaginibus tuebatur, quae significabant hominem quondam peccatorem verbo mox Dei emaculatum, offerre debere munus Deo apud templum, orationem, scilicet, et actionem gratiarum apud Ecclesiam, per Christum Jesum catholicum Patris sacerdotem. Sic apud Maximum ad caput 3 Coelestis hierarchiae, sacerdotum est τὸ δῶρον προσκομίζειν. Vide hic in Constitutionibus apostolicis II, 59; VIII, 5, 12, 13, et in Ignatio ad Smyrnaeos cap. 7. Origenes hom. 13, in Exodum: Cum suscipitis Corpus Domini, cum omni cautela et veneratione servatis, ne ex eo parum quid decidat, ne consecrati muneris aliquid dilabatur. Dionysius De ecclesiastica hierarchia, cap. 3, τὰς δωρεὰς τῶν θεουργιῶν. Gregorius Nyssenus sub finem orationis 11 contra Eunomium, τὴν μυστικὴν δωροφορίαν. Gregorius Naz. Carm. Iamb. 15: Θεῷ δὲ δῶρον, θυσίαι καθάρσιοι, / Δώρων δοχεῖον ἁγνόν, ἡ θεηδόχος / Τράπεζα. Munera sancta, verba sunt Stephani II, papae, ad Pippinum regem, id est Corpus Domini nostri Jesu Christi, in suis contaminatis vasis, quae folles vocant, miserunt, et cibo carnium copioso saturati comedebant eadem munera. In epistola de morte Hieronymi, ante finem: O signum dilectionis inopinabilis, ut idem sit dator quod datum, (ita lege cum editione antiqua Lugdunensi), et donator idem sit quod ipsum donum. Ab Aethiopibus quoque eucharistia dicitur appellari קרבן, quod interprete evangelista Marco cap. VII, vers. 11, est δῶρον. Quid plura? cum passim auctores hoc modo usurpent δῶρα, munera, dona; προσφέρειν, προσφορά, sacrificium vel sacrificia offerre, et similia. Est itaque haec δώρων et δωρεᾶς acceptio jam a temporibus apostolicis usitata: atque a Judaeis ad Christianos transiit. Casaubonum fugit ratio, seu potius memoria, quando in exercitatione 16, cap. 51, ista habet: Aliquando Patribus Eucharistia dicitur δῶρον ἐξιτήριον, donum a discedente donatum. Sic scribit Basilius in Homilia de charitate, Christum reliquisse ἐξιτήριον δῶρον τοῖς ἑαυτοῦ μαθηταῖς, μέλλοντα συμπληροῦν τὴν ἐν σαρκὶ οἰκονομίαν. Reliquisse, inquam, suis discipulis donum profectitium, cum inibi esset, ut dispensationem in carne sua impleret. Non enim de Eucharistia loquitur magnus doctor, in epistola 77, unde locum excerpsit Symeon Logotheta oratione 3 De charitate; sed agit de pace, quam ἐξιτήριον δῶρον appellat ob Christi oraculum Joan. XIV, 27, quemadmodum et Gregorius Theologus ad finem orationis 14. COT. — Δῶρα. Nemo veterum ita sine adjecto simpliciter locutus est; ambiguum enim velitne primitias, gratiarum actiones, eleemosynam, etc. Sanguis et Corpus Domini sunt dona Dei. BERN. — Τῆς ἐπισκοπῆς. Hanc vocem Junius errore gravi construxerat cum δῶρα, cum hoc debeat construi cum προσενεγκόντας. FELL.

"For [it will be no small] sin," etc. Jun[ius] rendered this place thus: "For we shall sin not lightly if we reject those who offer the gifts of the episcopate holily and blamelessly," wrongly joining "of the episcopate" with "gifts," whereas it was to be construed with "having offered." Hammond was the first to remove this error, in the dissertation just praised. GALL. — "For it will be no small sin for us if we cast out of the episcopate those who have offered the gifts blamelessly and holily." Priests offer gifts or presents to God: the prayers of the faithful, unbloody sacrifices, the holy Eucharist. Tertullian, Against Marcion IV, 9, treating the place Matt. 8:4, "Go, show yourself to the priest, and offer the gift which Moses commanded," says: "For He still upheld, in their images, the figurative proofs, as being of the law that prophesied; which signified that a man once a sinner, soon cleansed by the word of God, ought to offer a gift to God at the temple, namely prayer and thanksgiving in the Church, through Christ Jesus, the catholic Priest of the Father." So in Maximus, at ch. 3 of the Celestial Hierarchy, it belongs to priests "to bring the gift." See here in the Apostolic Constitutions II, 59; VIII, 5, 12, 13, and in Ignatius to the Smyrnaeans, ch. 7. Origen, homily 13 on Exodus: "When you receive the Body of the Lord, you keep it with all caution and reverence, lest any little of it fall, lest anything of the consecrated gift slip away." Dionysius, On the Ecclesiastical Hierarchy, ch. 3, "the gifts of the divine works." Gregory of Nyssa, near the end of oration 11 against Eunomius, "the mystical bringing of gifts." Gregory Nazianzen, Iambic Poem 15: "A gift to God, purifying sacrifices, a pure receptacle of gifts, the God-receiving table." "The holy gifts" — the words are those of Pope Stephen II to King Pippin — "that is, the Body of our Lord Jesus Christ, they put into their defiled vessels, which they call bellows, and, sated with abundant meat, they ate those same gifts." In the letter on the death of Jerome, before the end: "O sign of unlooked-for love, that the giver should be the same as what is given" (so read, with the old Lyons edition), "and the donor the same as the gift itself." By the Ethiopians too the Eucharist is said to be called korban, which, with the evangelist Mark as interpreter, ch. 7, v. 11, is δῶρον [gift]. Why say more? since authors everywhere use in this way gifts, presents, offerings; to offer, offering, to offer sacrifice or sacrifices, and the like. This acceptation of "gifts" and "gift" was therefore in use already from apostolic times, and passed from the Jews to the Christians. Reasoning, or rather memory, failed Casaubon when in exercitation 16, ch. 51, he has this: "Sometimes the Eucharist is called by the Fathers 'the parting gift,' a gift given by one departing. So Basil writes in the Homily on Charity that Christ left 'a parting gift to His disciples when He was about to complete the dispensation in the flesh'; left, I say, to His disciples a farewell gift, when He was on the point of fulfilling the dispensation in His flesh." For the great doctor does not speak of the Eucharist, in letter 77, from which Symeon the Logothete excerpted the place, oration 3 On Charity; but he treats of peace, which he calls the parting gift because of Christ's saying, John 14:27, as Gregory the Theologian also does at the end of oration 14. COT. — "Gifts." None of the ancients spoke so, simply, without an addition; for it is ambiguous whether he means first-fruits, thanksgivings, alms, etc. The Blood and Body of the Lord are gifts of God. BERN. — "Of the episcopate." Junius, by a serious error, had construed this word with "gifts," whereas it should be construed with "having offered." FELL.

(99) ‹τετιμημένης λειτουργίας› · printed under col 300

Τετιμημένης λειτουργίας. Cum sedulam curam iis praestare soliti simus, quae in honore ac pretio habemus, λειτουργίαν τιμᾶν dicuntur, qui munera sua diligenter obeunt. Cyrillus in Julianum lib. VII, c. 243: Ὅτι ζώου παντὸς ἀπεσχήμεθα καὶ τὸν τοῦ Πυθαγόρου τετιμήκαμεν λῆρον. Clementina Homil. 3, c. 59: Μηδέποτε τὸ τῆς μοναρχίας τιμήσαντες ἀγαθόν. Eos intelligit, qui sententiam de unitate Dei fixam ratamque non servant. Similiter apud Platonem φοβεῖσθαι δόξαν idem valet ac ἕπεσθαι δόξῃ. Vide Theodoritum Therap. II, p. 27. Dav. GALL.

"Of the honoured ministry." Since we are accustomed to give careful attention to the things we hold in honour and esteem, those who discharge their duties diligently are said "to honour the ministry." Cyril, Against Julian book VII, c. 243: "That we have abstained from every living creature and have honoured the nonsense of Pythagoras." The Clementine Homilies 3, c. 59: "Never having honoured the good of the monarchy." He means those who do not keep fixed and settled the doctrine of the unity of God. Similarly in Plato "to fear an opinion" is the same as "to follow an opinion." See Theodoret, Therapeutic II, p. 27. Dav[ies]. GALL.

(100) ‹ἐν[κύπτετ]ε› · printed under col 300

Ἐνκύπτετε. Ita procul dubio ex cod. ms. legendum est: enim ΕΝ — Ε; qui usitatior est scribendi mos in hoc msto. Wott. ID.

"You look into" [ἐνκύπτετε]. So without doubt it is to be read from the manuscript codex, for it has ΕΝ — Ε, which is the more usual manner of writing in this manuscript. Wott[on]. ID[EM].

(1) ‹ἐπίτασθε› · printed under col 301

Ἐπίτασθε. Sic ms. Sic etiam editi. At Wott. Colomesium secutus, leg. ἐπίστασθε, vertitque, discite. Cout. autem, aliter ac reliqui editores, hunc locum ita distinguit: Ἐ[γκύπτετ]ε εἰς τὰς γραφάς, τὰς ἀληθεῖς [ῥήσεις] Πνεύματος τοῦ ἁγίου ἐπίτασθε· [οὐ]δὲν ἄδικον, οὐδὲ παραπε[ποιη]μένον γέγραπται ἐν αὐταῖς: Diligenter inspicite Scripturas, Spiritus sancti vera oracula attendite: nihil in illis injustum neque perversum scriptum est. GALL.

"Attend" [ἐπίτασθε]. So the manuscript; so too the editions. But Wott[on], following Colomiès, reads ἐπίστασθε and translates "learn." Cout[ant], however, differently from the other editors, punctuates this place thus: "Look into the Scriptures, attend to the true [sayings] of the Holy Spirit; nothing unjust or counterfeit has been written in them": "Diligently inspect the Scriptures, attend to the true oracles of the Holy Spirit: nothing unjust or perverse has been written in them." GALL.

(2) ‹ἐνεφυλακίσθη[σαν]› · printed under col 301

Ἐνεφυλακίσθησαν. Sic Wott. ex ms. quem sequitur et edit. Londin. Al. ἐφυλάχθησαν. ID.

"They were imprisoned" [ἐνεφυλακίσθησαν]. So Wott[on] from the manuscript, whom the London edition also follows. Others have ἐφυλάχθησαν [they were guarded]. ID[EM].

(3) ‹[ἀ]νειληφότων› · printed under col 301

Ἀνειληφότων. Ms. ita se habet: ... νειληφότων. Legit igitur Wott. [ἀ]νειληφότων. Ita et edit. Londin. Al. [παρ]ειληφότων. ID.

"Of those who had conceived" [ἀνειληφότων]. The manuscript runs thus: "… νειληφότων." Wott[on] therefore reads [ἀ]νειληφότων; so too the London edition. Others [read] [παρ]ειληφότων. ID[EM].

(4) ‹ἢ Ἀνανίας› · printed under col 301

Ἢ Ἀνανίας. In ms. ante Ἀνανίας litterae spatium exstat. Wott. articulum ὁ reponit. Sed magis placet ἢ cum Dav. Editi utrumque omittunt. ID.

"Or Ananias." In the manuscript there is the space of a letter before Ἀνανίας. Wott[on] restores the article ὁ; but ἢ [or], with Dav[ies], pleases more. The editions omit both. ID[EM].

(5) ‹ἐξήρισαν θυμοῦ› · printed under col 301

Ἐξήρισαν. Mira inter viros eruditos de hac voce dissensio. Al. ἐξήρθησαν. Al. ἐξήλασαν, vel ἐξῆσαν. Al. aliter. Birr. mallet ἐξήρθησαν: at ipsi scrupulum injicit Hesychius, apud quem legitur: Ἐξήρησαν, ἐξώρμησαν. ID. — Εἰς τοσοῦτο ἐξήρισαν θυμοῦ. Boisius legendum putat, ἐξήρθησαν vel ἐξηγριώθησαν, vel ἐξηρίσθησαν. Quid si ἐξέκαυσαν, ut in initio, εἰς τοσοῦτον ἀπονοίας ἐξέκαυσαν, licet litterarum affinitas huic lectioni non adeo faveat, vel ἐξέρριψαν, scil. ἑαυτούς, phrasi Graecis et Latinis scriptoribus non inusitata. JUN.

"They were roused to strife" [ἐξήρισαν]. There is a remarkable disagreement among learned men about this word. Some [read] ἐξήρθησαν [they were carried away]; others ἐξήλασαν or ἐξῆσαν; others otherwise. Birr[ius] would prefer ἐξήρθησαν; but Hesychius puts a scruple in his way, in whom is read: "ἐξήρησαν, they rushed out." ID[EM]. — "They came to such a pitch of anger." Bois thinks one should read ἐξήρθησαν or ἐξηγριώθησαν [they were made savage] or ἐξηρίσθησαν. What if ἐξέκαυσαν [they kindled], as at the beginning, "they kindled [themselves] to such a pitch of madness," although the likeness of the letters does not much favour this reading; or ἐξέρριψαν [they flung], that is, themselves, a phrase not unusual in Greek and Latin writers. JUN.

(6) ‹εἰς αἰκίαν περιβαλεῖν› · printed under cols 301–302

Εἰς αἰκίαν περιβαλεῖν. Et hic varia fertur virorum doctorum sententia. Ms. lectionem retinet Wott. vertitque: Ut — tormentis injecerint. Sic quoque WAKIUS Anglice. Dav. εἰς αἰκίαν προβαλεῖν. Birr. vero suspicatur, scripsisse Clementem, εἰς αἰκίαν πυρὶ περιβαλεῖν: Ut in cruciatum (id est excruciandi causa) igne circumdarent; vocemque πυρί ob sequens περι.. excidisse: quod sane obvium; praesertim si oratio ex dictantis ore fuisset excepta. Emendationem confirmat ex eo, quod verbum istud, simili in re adhibitum, tertium casum fere adsciscat, licet aliter Clerico visum. Gloss. Cyrill. Περιβάλλω πράγματι ἢ τιμωρίᾳ, Afficio. Quibus si locus est, sic equidem mire conspirat cum historia narratio, neque temeritatis arguenda conjectura videtur. GALL.

"To throw into torment." Here too the opinion of learned men varies. Wott[on] keeps the manuscript reading and translates: "that … they cast [them] into torments." So too Wake in English. Dav[ies]: "to expose to torment." But Birr[ius] suspects that Clement wrote "to surround with fire for torment": "that for torture (that is, for the sake of torturing) they surrounded [them] with fire"; and that the word πυρί [with fire] dropped out because of the following περι…, which is indeed easy, especially if the discourse was taken down from the mouth of one dictating. He confirms the emendation from the fact that this verb, when used of a like matter, generally takes the third case [the dative], although Clericus thought otherwise. The Glossary of Cyril: "περιβάλλω with a thing or punishment, I afflict." If these have place, then indeed the narrative agrees wonderfully with the history, and the conjecture does not seem chargeable with rashness. GALL.

(7) ‹[πα]ναρέτῳ› · printed under col 302

Παναρέτῳ. Legunt editi cum Jun. ἐναρέτῳ. At ms. non agnoscit ε, exhibetque — ναρετω, cum spatio duarum saltem litterarum. Restituo igitur [πα]ναρέτῳ. Wott. Hanc lectionem sequitur et edit. Lond. ID.

"All-virtuous" [παναρέτῳ]. The editions, with Jun[ius], read ἐναρέτῳ [virtuous]. But the manuscript does not recognize ε and shows "— ναρετω," with a space of at least two letters. I therefore restore [πα]ναρέτῳ. Wott[on]. The London edition also follows this reading. ID[EM].

(8) ‹ἔπαφροι› · printed under col 302, continued at the head of the note band of col 303

Ἔπαφροι. Hic quoque locus variis conjecturis tentatus. Al. ἐλαφριζόμενοι. Al. ἐλαφροί, vel ἔπαυροι, vel ἀνέπαφοι. Ruchato maxime probatur ἔπαυροι, quae lectio non est Cler. ut ipse putat, sed Cotel., eamque ideo sequitur, quod Graeci diphthongum αυ pronuntiarent ac si scripta esset αφ. Birr. autem legendum arbitratur ἔπαρχοι, quae vox occurrit quoque cap. 37, vel certe ἔφοροι, suadente sacra historia Dan. III, 30. Nullam harum lectionum admittens Dav. integrum hunc locum sic legit: Ἐπήρθησαν δὲ καὶ ἐπαιθέριοι ἐγένοντο ἀπὸ τοῦ Θεοῦ· ἔστω μνημόσυνον αὐτῶν εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν. ID. — Ἔπαφροι ἐγένοντο. Boisius legit ἔλαφροι vel ἀνέπαφοι. Ego malim ἐλαφριζόμενοι legere, cum Philone Judaeo, qui hanc vocem cum ἐπικουφίζεσθαι eamdem facit, et saepius conjungit. Sic περὶ φυτουργίας· Τότε δὲ ὑπὸ τῆς σωτηρίου παιδείας ἐπικουφιζομένην καὶ ἐπελαφριζομένην, οὐδὲν ἴσχυσε βλάψαι. Et de mundo: Τῆς γεώδους καὶ βάρος ἐχούσης οὐσίας ἐπελαφρισθείσης, καὶ τὸν ἄνω τόπον ἀντιλαβούσης. Synesius de insomniis voce simplici in eadem significatione utitur: Τῆς τε ἀρίστης ἕξεως ἐν ψυχαῖς ἐλαφριζούσης αὐτὸν καὶ †ἐναπερευγνυμένης κηλῖδα τῆς χείρονος. Non sum nescius tamen Chrysost. hom. 44 in Genesin, ubi comparationem inter tres pueros in caminum ignis conjectos, et Josephum ejusque continentiam et castitatem instituit, voce ἀνεπάφου uti, quam lectionem non improbo. Ejus verba ita se habent: Οὐχ οὕτω θαυμαστὸν εἶναί μοι δοκεῖ, τὸ τοὺς τρεῖς παῖδας ἐκείνους, ἐν μέσῃ τῇ καμίνῳ τῇ Βαβυλωνίᾳ ἐκείνῃ, τοῦ πυρὸς ἀνωτέρους γενέσθαι, καὶ μηδὲν πλέον τὰ σώματα αὐτῶν παθεῖν, ὡς θαυμαστὸν καὶ παράδοξον, τὸν δίκαιον τοῦτον εἰς τὴν κάμινον ταύτην, τὴν τῆς Βαβυλωνίας χαλεπωτέραν, ἐμπεπτωκότα, τὴν ἀσέλγειαν λέγω τῆς Αἰγυπτίας, ἀνέπαφον διαμεῖναι, καὶ καθαρὸν τῆς σωφροσύνης τὸ ἔνδυμα διατηρήσαντα, οὕτως ἐξελθεῖν. JUN. — Ἔπαφροι. Fortasse haec vox non prorsus absurde retineri poterit, ut sensus sit, eos qui per patientiam Deum honorarunt, ab ipso exaltatos, niveoque candore nitentes, apud eum in aeterna memoria esse. Ἔπαφρον dicitur, apud Galenum, et alios quod, spuma obductum renitet et albescit; στολὰς autem λευκὰς esse gloriae coelestis habitum abunde novimus, adeoque is festivae omnis laetitiae color; ut a B. Juda qui in pudendis gloriantur, et laudi ducunt, ab ipso describi meruerint, ut sint ἐπαφρίζοντες τὰς ἑαυτῶν αἰσχύνας. FELL.

"Foaming" [ἔπαφροι]. This place too has been tried with various conjectures. Some [read] "lightened"; others "light," or ἔπαυροι [enjoying], or "untouched." Ruchat most approves ἔπαυροι, a reading which is not Clericus's, as he himself thinks, but Cotelier's; and he follows it because the Greeks pronounced the diphthong αυ as if αφ were written. Birr[ius], however, thinks one should read ἔπαρχοι [governors], a word which occurs also in ch. 37, or at any rate ἔφοροι [overseers], as the sacred history suggests, Dan. 3:30. Admitting none of these readings, Dav[ies] reads this whole place thus: "They were lifted up and became heavenly from God; let their memorial be for ever and ever. Amen." ID[EM]. — "They became foaming." Bois reads "light" or "untouched." I would prefer to read "lightened," with Philo the Jew, who makes this word the same as "to be relieved," and quite often joins them. So On Planting: "But then, lightened and relieved by saving discipline, nothing could harm it." And On the World: "The earthy and heavy substance having been lightened and having taken the upper place." Synesius, On Dreams, uses the simple word in the same sense: "the best disposition in souls lightening it and †[purging] the stain of the worse." I am not unaware, however, that Chrysostom, homily 44 on Genesis, where he draws a comparison between the three youths thrown into the furnace of fire and Joseph and his continence and chastity, uses the word "untouched," a reading I do not disapprove. His words run thus: "It seems to me not so wonderful that those three youths, in the midst of that Babylonian furnace, rose above the fire and their bodies suffered nothing more, as it is wonderful and paradoxical that this righteous man, having fallen into this furnace more grievous than the Babylonian — I mean the wantonness of the Egyptian woman — remained untouched, and came out thus, keeping the garment of chastity clean." JUN. — "Foaming." Perhaps this word can be kept not wholly absurdly, so that the sense is that those who honoured God through patience, exalted by Him and shining with snowy whiteness, are in eternal memory with Him. That is called "foaming," in Galen and others, which, covered with foam, gleams and grows white; and we know abundantly that white robes are the dress of heavenly glory, and so this is the colour of all festive joy; just as those who glory in shameful things and count them praise deserved to be described by the blessed Jude as "foaming out their own shame." FELL.

(55)–(56) — text references called in Migne's Latin of this column (Daniel 55, Misael 56), printed under col 301 Dan. VI, 26. — Dan. III, 21.

Dan. 6:26. — Dan. 3:21.

The notes printed in this column's half of the note band, (6) (continued) to (8), are called in the Greek of col 301 and are set in n301.

(57)–(59) — text references called in Migne's Latin of this column (perverteris 57, Christi 58, fuisset 59), printed under col 303 Psal. XVII, 26, 27. — Rom. XII, 5. — Matth. XXVI, 24.

Ps. 17:26, 27. — Rom. 12:5. — Matt. 26:24.

The head of this column's note band (to "… ἐπαφρίζοντες τὰς ἑαυτῶν αἰσχύνας. FELL.") ends note (8), called in col 301: continued from col 301, set in n301. Note (9), printed below it, is called in the Greek of col 304 and is set in n304.

(9) ‹κολλᾶσθε› · printed under col 303

Κολλᾶσθε, κ. τ. λ. Hunc locum in Scripturis non inveni, ac fortasse non ad verbum, sed ad sensum productus est, nec ex uno sed ex pluribus textibus. Sapientiae Sir. VI, 35: Τίς σοφός; αὐτῷ προσκολλήθητι· I Cor. VII, 14: Sanctificatus est vir infidelis per mulierem fidelem, et sanctificata est mulier infidelis per virum fidelem. Sic Cotel. a quo tamen Cout. dissentit. Laudat haec S. Patris verba Clemens Alex. Στρωμ. lib. V, cap. 8, pag 677, sed ordine inverso. GALL. — Monet Cotelerius se nusquam in Scripturis hunc locum invenisse, eumque ex pluribus textibus conflatum conjectat, puta ex his Ecclesiastici VI, 35: Τίς σοφός; αὐτῷ προσκολλήθητι, et ex I Cor. VII, 14, ubi vir infidelis per mulierem fidelem, et mulier infidelis per virum fidelem sanctificari dicitur. Facilius hoc darem, si tantum legere esset: Scriptum est enim, quia qui sanctis adhaerent, sanctificabuntur, nec subjungeretur alter disertus Scripturae textus. Joan. Clericus Artis crit. p. 3, sect. 2, c. 5, n. 12, observat similem esse locum Clementis Alexandrini Strom., lib. V, p. 572, ita enuntiatum: Γέγραπται δέ· « Μετὰ ἀνδρὸς ἀθώου ἀθῷος ἔσῃ, καὶ μετὰ ἐκλεκτοῦ ἐκλεκτὸς ἔσῃ, καὶ μετὰ στρεβλοῦ διαστρέψεις. » Κολλᾶσθαι οὖν τοῖς ἁγίοις προσήκει, ὅτι οἱ κολλώμενοι αὐτοῖς ἁγιασθήσονται. Scriptum est autem: « Cum viro innocente innocens eris, et cum electo electus eris, et cum perverso perverteris. » Adhaerere ergo par est sanctis, quia qui adhaerent eis sanctificabuntur. Atque is est primus locus, ex quo notat vir eruditus Clementis nostri epistolam nonnullis videri interpolatam, utpote in quam haec Clementis Alexandrini verba mutato eorum ordine translata judicent. Sed cur non potius hunc ibi Clementem nostrum imitari censeamus? maxime cum alibi ejus verba exscribat interdum, et ea aut paucioribus perstringendo, aut pluribus interpolando imitari convincatur. Nobis quidem, qui ignoramus ubi scriptum sit: Sanctis vos adjungite, etc., verborum Clementis Alexandrini ordo videtur concinnior. Sed forte hunc ea ipsa ratio, quia unde sumpta esset illa sententia nesciebat, adduxit, ut totius loci ordinem interverteret, neque Clementis nostri nomine eum laudaret. COUST.

"Cleave," etc. I have not found this place in the Scriptures, and perhaps it is brought forward not word for word but according to the sense, and not from one text but from several: Wisdom of Sirach 6:35: "Who is wise? Cleave to him"; 1 Cor. 7:14: "The unbelieving husband is sanctified by the believing wife, and the unbelieving wife is sanctified by the believing husband." So Cotel[ier], from whom, however, Cout[ant] dissents. Clement of Alexandria quotes these words of the holy Father, Stromata book V, ch. 8, p. 677, but in inverted order. GALL. — Cotelier notes that he has nowhere found this place in the Scriptures, and conjectures that it is put together from several texts, namely from these of Ecclesiasticus 6:35, "Who is wise? Cleave to him," and from 1 Cor. 7:14, where the unbelieving husband is said to be sanctified by the believing wife, and the unbelieving wife by the believing husband. I would grant this more readily if one read only: "For it is written that those who cleave to the saints will be sanctified," and a second express text of Scripture were not added. John Clericus, Ars critica part 3, sect. 2, ch. 5, no. 12, observes that there is a similar place of Clement of Alexandria, Stromata book V, p. 572, stated thus: "And it is written: 'With an innocent man you will be innocent, and with an elect man you will be elect, and with a perverse man you will pervert.' It is fitting therefore to cleave to the saints, because those who cleave to them will be sanctified." "And it is written: 'With the innocent man you will be innocent, and with the elect you will be elect, and with the perverse you will be perverted.' It is right therefore to cleave to the saints, because those who cleave to them will be sanctified." And this is the first place from which the learned man notes that our Clement's letter seems to some to be interpolated, since they judge that these words of Clement of Alexandria were carried into it with their order changed. But why should we not rather think that here our Clement is imitated there? especially since he is shown sometimes to copy his words elsewhere, and to imitate them either by abridging them in fewer words or by interpolating them with more. To us, indeed, who do not know where it is written, "Join yourselves to the saints," etc., the order of Clement of Alexandria's words seems neater. But perhaps that very reason — that he did not know where the saying was taken from — led him to invert the order of the whole place and not to cite him under the name of our Clement. COUST.

(10) ‹καὶ μετ' ἐκλεκτοῦ ἐκλεκτὸς ἔσῃ› · printed under col 304

Καὶ μετ' ἐκλεκτοῦ ἐκλεκτὸς ἔσῃ. Haec desunt codd. impp. quae tamen exstant in ms. apud Wott. Ea quoque agnoscit Jun. versio, quae sic se habet: Et cum electo electus eris. Hinc non ipsi, sed typothetae vitio vertenda haec omissio. Editio Londin. Wottonianam expressit in Graecis, sed Latina non restituit. GALL.

"And with the elect you will be elect." These words are lacking in the printed codices, but they stand in the manuscript in Wott[on]. Jun[ius]'s version also recognizes them, which runs thus: "And with the elect you will be elect." Hence this omission is to be imputed not to him but to the compositor's fault. The London edition reproduced Wotton's in the Greek but did not restore the Latin. GALL.

(11) ‹ἕνα Θεὸν ἔχομεν› · printed under col 304

Ἢ οὐχὶ ἕνα Θεὸν ἔχομεν. Frey. hunc locum ita distinguit, ut duas complectatur sententias: Nonne habemus unum Deum, et unum Christum, et unum Spiritum gratiae in nos effusum? Nonne una nobis est in Christo vocatio? Videtur S. Pater respexisse ad Ephes. IV, 4, 5, 6. Confer etiam I Cor. XII. Caeterum simile dictum S. Clementis recitat S. Basilius de Spiritu sancto, quod infra inter Fragmenta reperies. ID.

"Or do we not have one God?" Frey punctuates this place so that it contains two sentences: "Do we not have one God, and one Christ, and one Spirit of grace poured out upon us? Is not our calling in Christ one?" The holy Father seems to have looked to Eph. 4:4, 5, 6; compare also 1 Cor. 12. A similar saying of St Clement is quoted by St Basil in On the Holy Spirit, which you will find below among the Fragments. ID[EM].

(12) ‹ἵνα τί διέλκομεν› · printed under col 304

Ἵνα τί διέλκομεν, κ. τ. λ. In eamdem sententiam S. Pater superius cap. 38: Σωζέσθω οὖν ἡμῶν ὅλον τὸ σῶμα ἐν Χριστῷ Ἰησοῦ. Tertullianus Apolog., cap. 39: Corpus sumus de conscientia religionis, et disciplinae divinitate, et spei foedere. ID.

"Why do we tear apart," etc. To the same effect the holy Father above, ch. 38: "Let our whole body, then, be preserved in Christ Jesus." Tertullian, Apology, ch. 39: "We are a body by a common religious feeling, by the divine nature of our discipline, and by the bond of hope." ID[EM].

(13) ‹εἶπε γάρ› · printed under col 304, continued at the head of the note band of col 305

Εἶπε γάρ. Quod antiquis non insolens fuit, multa testimonia in unum conjungit: nempe Matth. XXVI, 24; Luc. XVII, 2; Matth. XVIII, 6, et Marc. IX, 42; Ac in Marco, aut in Luca, aut in utroque reperisse videtur περιτεθῇ pro hodierno περίκειται sicque in Luca exhibet codex Evangeliorum ms. qui est bibliothecae Regiae, 2247. Vulgata, imponatur. Verbo etiam περιτεθῆναι utitur Theophylactus eum evangelistam enarrans, necnon Origenes ad Matthaei cap. XVIII. Et vero eadem divinorum eloquiorum compages struitur a Clemente Alexandrino ad finem Centonis 3, ubi cognominis sui Romani verba mutuatur: nec multum absimilis, a Tertulliano lib. IV adversus Marcionem, cap. 35, sic: Conversus ibidem ad discipulos. Vae, dicit, auctori scandalorum: expedisset ei si natus non fuisset, aut si molino saxo ad collum deligato praecipitatus esset in profundum, quam unum ex illis modicis, utique discipulis ejus, scandalizasset, ab Origene homil. 25 in Numeros: Sicut et Dominus designat, cum dicit, quia melius fuerat homini illi non nasci, aut molam asinariam alligari circa collum ejus, et praecipitari in profundum maris, quam ut scandalizet unum de pusillis istis; item ab auctore dialogorum contra Marcionistas, inter Origeniana opera, dialogo I, post medium: Sic enim ipse Christus, sententiam tulit dicens: Vae homini illi, per quem Filius hominis traditur; melius erat illi, si natus non fuisset, vel postquam natus esset, ut mola asinaria ei appenderetur, et in profundum maris demergeretur, necnon ab Hilario ad psalm. CXVIII, 167: Quia secundum Evangelium, utilius sit in vitam non venisse, quam scandalum minimis intulisse. Atque colligi potest ex locis Tertulliani ac Origenis, nonnulla exemplaria evangelica habuisse περιδεῖται. Certe in Latino Euthymio legimus Lucae XVII: Expedit illi, ut mola asinaria alligetur ad collum ejus, idemque verbum in hoc Christi sermone usurpant non pauci, ut scriptor tractatus De coena Domini, in Cyprianicis operibus; Hilarius in Matthaeum, canone 18, Paulinus presbyter in Vita S. Ambrosii, et Hieronymus lib. I contra Jovinianum, cap. 13, ad Ezechielis capita XVI, XXXIII, XXXIV, ad Mich. III, et ad Malachiae II. Quod si is, verba sunt tractatus ad Virginem lapsam, cap. 7, tom. IV S. Ambrosii, qui unum scandalizaverit, mola circumligatus jactari debet in mare. Praedictae porro compagis eruenda ratio ex Commentario B. Hieronymi ad Matth. XVIII, 7: Simulque, inquit, per generalem sententiam percutitur Judas, qui proditioni animum praeparaverat. COT. — An duos Evangelii ejusdem locos Clemens hic in unum conflasse censendus sit, merito quaeratur, ut quod Christus Matth. XVIII de scandalorum auctore, et quod ibid. XXVI de Juda proditore dixit, simul conjungeret. Nempe et ab aliis, quos Cotelerius citat, simul utrumque conjunctum reperimus. Habes namque apud Tertullianum lib. IV adv. Marcion., c. 35: Vae dicit auctori, etc. Apud Origenem vero homil. 25 in Numeros: Sicut et Dominus designat, etc. His concinit auctor dialogi I contra Marcionist. apud eumdem Origenem post med.: Sic enim ipse Christus, etc. Denique Hilarius in psal. CXVIII, lit. 21, n. 6, docet, quia secundum Evangelium, utilius sit in vitam non venisse, quam scandalum minimis intulisse. Ex quo Hilarii loco, sicut ex superiore dialogi I contra Marcionistas, et aliis apparet, olim sermoni Christi de proditione Judae nonnulla etiam de scandalis scandalizantiumque poenis fuisse adjuncta. Lectionis hujus quaedam restant vestigia in veteri exemplari Graeco colleg. Gonvill. et Caii Cant. citato inter variantes lectiones edit. Oxon. Nempe Matth. XXVI, 24, ubi alii codices praeferunt: Οὐαὶ δὲ τῷ ἀνθρώπῳ ἐκείνῳ δι' οὗ ὁ Υἱὸς τοῦ ἀνθρώπου παραδίδοται, praedictum exemplar habet: Οὐαὶ δὲ τῷ ἀνθρώπῳ δι' οὗ σκάνδαλα γίνονται καὶ ὁ Υἱὸς ἀνθρώπου παραδίδοται. Tum sequitur in aliis codicibus, καλὸν ἦν αὐτῷ εἰ οὐκ ἐγεννήθη, etc. Quocirca nihil erat cur Artis criticae auctor eadem Christi verba eodem modo apud Clementem, Strom., lib. III, pag. 472 relata offendens, istud in loco superius citato pronuntiaret: Neminem esse puto, qui a se impetrare possit, ut credat utrumque (Clementem) casu duo loca haec conjunxisse et eodem modo immutasse, aut Clementem Alexandrinum citasse Evangelia ex Clemente Romano. Sed nihil vetat nos censere hominem, qui Alexandrini Clementis verba alibi miscuit cum verbis Scripturae, ex eo temere haec sumpsisse. Quod cum asserit, primum pro certo ponit hic aliquid verbis evangelicis ab alterutro Clemente de suo fuisse adjectum. At ex mox citatis Patribus apparet, quaedam olim vulgata fuisse Evangeliorum exemplaria, in quibus conjuncta erant duo illa loca, quae Clemens Alexandrinus Romanusque conjungunt. Non igitur casu, sed ex hujusmodi exemplarium fide ea ab utroque conjuncta jure credamus. Deinde nec illud certum, quod vir eruditus unico motus loco quem proxime expendimus, pro confesso haberi vult, huic Clementis Romani epistolae quidquam, quod ex verbis Clementis Alexandrini sumptum esset, fuisse admistum. Contra indubitatum est Clementem Alexandrinum e Clementis Romani epistola multa fuisse mutuatum. Quare si alterutrum ex altero hunc locum exscripsisse fatendum est, ex hac epistola potius in Stromata, quam e Stromatibus in hanc epistolam translatum esse ratio suadet. COUST.

"For He said." As was not unusual with the ancients, he joins many testimonies into one: namely Matt. 26:24; Luke 17:2; Matt. 18:6 and Mark 9:42. And in Mark, or in Luke, or in both, he seems to have found περιτεθῇ [be put around] for the present-day περίκειται; and so in Luke the manuscript codex of the Gospels which belongs to the Royal Library, 2247, shows it. The Vulgate: "be put on." Theophylact too uses the verb περιτεθῆναι in expounding that evangelist, and so does Origen on ch. 18 of Matthew. And indeed the same joining of the divine words is constructed by Clement of Alexandria at the end of Cento 3, where he borrows the words of his Roman namesake; and not very differently by Tertullian, Against Marcion book IV, ch. 35, thus: "Turning there to the disciples: Woe, He says, to the author of offences: it would have been better for him if he had not been born, or if, with a millstone tied to his neck, he had been thrown headlong into the deep, than that he should offend one of those little ones," that is, His disciples; by Origen, homily 25 on Numbers: "As the Lord also indicates when He says that it would have been better for that man not to be born, or for an ass's millstone to be tied around his neck and for him to be thrown into the depth of the sea, than that he should offend one of these little ones"; likewise by the author of the dialogues against the Marcionites, among the works of Origen, dialogue I, after the middle: "For so Christ Himself gave sentence, saying: Woe to that man by whom the Son of Man is betrayed; it would have been better for him if he had not been born, or, after he was born, that an ass's millstone had been hung on him and he had been sunk in the depth of the sea"; and also by Hilary on Ps. 118:167: "Because according to the Gospel it is more profitable not to have come into life than to have brought an offence on the least." And it can be gathered from the places of Tertullian and Origen that some copies of the Gospel had περιδεῖται [is bound around]. Certainly in the Latin Euthymius we read, Luke 17: "It is expedient for him that an ass's millstone be bound to his neck"; and not a few use the same verb in this saying of Christ, as the writer of the treatise On the Lord's Supper among the works of Cyprian; Hilary on Matthew, canon 18; Paulinus the presbyter in the Life of St Ambrose; and Jerome, Against Jovinian book I, ch. 13, on chapters 16, 33, 34 of Ezekiel, on Micah 3 and on Malachi 2. "But if he," are the words of the treatise To a Fallen Virgin, ch. 7, vol. IV of St Ambrose, "who has offended one, must be thrown into the sea with a millstone bound round him." The reason for this joining, moreover, is to be drawn out of the blessed Jerome's Commentary on Matt. 18:7: "And at the same time," he says, "by a general sentence Judas is struck, who had prepared his mind for the betrayal." COT. — It may rightly be asked whether Clement is to be thought to have fused here two places of the same Gospel into one, so as to join together what Christ said in Matt. 18 about the author of offences and what He said in ch. 26 of the same about Judas the traitor. For we find both joined together by others too, whom Cotelier cites. For you have in Tertullian, Against Marcion book IV, ch. 35: "Woe, He says, to the author," etc.; and in Origen, homily 25 on Numbers: "As the Lord also indicates," etc. With these agrees the author of dialogue I against the Marcionites, in the same Origen, after the middle: "For so Christ Himself," etc. Lastly Hilary, on Ps. 118, letter 21, no. 6, teaches that "according to the Gospel it is more profitable not to have come into life than to have brought an offence on the least." From this place of Hilary, as from the earlier one of dialogue I against the Marcionites and others, it appears that of old some words about offences and the punishments of those who give offence were also joined to Christ's saying on the betrayal by Judas. Some traces of this reading remain in the old Greek copy of Gonville and Caius College, Cambridge, cited among the various readings of the Oxford edition. Namely, at Matt. 26:24, where other codices show "But woe to that man by whom the Son of Man is betrayed," the said copy has: "But woe to the man through whom offences come and the Son of Man is betrayed." Then there follows in other codices "It would have been good for him if he had not been born," etc. Therefore there was no reason why the author of the Ars critica, meeting the same words of Christ reported in the same way in Clement, Stromata book III, p. 472, should declare, in the place cited above: "I think there is no one who can bring himself to believe that both (Clements) joined these two places by chance and altered them in the same way, or that Clement of Alexandria cited the Gospels from Clement of Rome. But nothing forbids us to think that a man who elsewhere mixed the words of Clement of Alexandria with the words of Scripture rashly took these from him." In asserting this he first lays down as certain that something was added here to the words of the Gospel by one Clement or the other of his own. But from the Fathers just cited it appears that copies of the Gospels were once current in which those two places were joined which Clement of Alexandria and Clement of Rome join. Let us therefore rightly believe that they were joined by both not by chance but on the authority of copies of this kind. Next, it is not certain either — what the learned man, moved by the single place we have just weighed, wants taken as admitted — that anything taken from the words of Clement of Alexandria was mixed into this letter of Clement of Rome. On the contrary, it is beyond doubt that Clement of Alexandria borrowed much from the letter of Clement of Rome. So if it must be admitted that one copied this place from the other, reason persuades that it was carried over from this letter into the Stromata rather than from the Stromata into this letter. COUST.

The head of this column's note band (to "… ratio suadet. COUST.", running into the head of the right half) ends note (13), called in col 304: continued from col 304, set in n304.

(14) ‹καλὸν ἦν αὐτῷ εἰ› · printed under col 306

Αὐτῷ εἰ. Jun. aliique interponendum h. l. censent μᾶλλον. At cur ita demum? Neque enim sacer textus Matth. XXVI, 24, unde partem hanc sententiae Clemens procul dubio deduxit, neque Clemens Alex. qui haec exscripsit, agnoscunt. Ita ferme Mill. et Wott. GALL.

"For him if." Jun[ius] and others think μᾶλλον [rather] should be inserted in this place. But why, pray? For neither the sacred text, Matt. 26:24, from which Clement without doubt drew this part of the sentence, nor Clement of Alexandria, who copied these words, recognizes it. So, roughly, Mill and Wott[on]. GALL.

(15) ‹ἐν ἀρχῇ τοῦ Εὐαγγελίου› · printed under col 306, continued at the head of the note band of col 307

Ἐν ἀρχῇ τοῦ Εὐαγγελίου. Hoc est, inquiunt viri docti, in principio Epistolae primae ad Corinthios. Evangelii, scilicet, nomine comprehenditur totum Testamentum Novum, ut cernere est Constitut. apostolic., lib. I, c. 5, utque docet Origenes praefatione Commentariorum in Joannem. Unde ab eodem Adamantio ad Matth. XXI, 43, locus I Cor. XII, 15, et a Gregorio Nysseno ad Theophilum Alexandrinum contra Apollinarem, locus I Joann. V, 19, tanquam Evangelii citantur. Sit ergo in principio Evangelii, idem ac apud Clementis imitatorem Polycarpum, cap. 11: In principio Epistolae. Forte tamen principium Evangelii hic denotat prima praedicationis evangelicae tempora. Philipp. I, 5: Ἐπὶ τῇ κοινωνίᾳ ὑμῶν εἰς τὸ Εὐαγγέλιον, ἀπὸ πρώτης ἡμέρας ἄχρι τοῦ νῦν. Et cap. IV, vers. 15: Οἴδατε δὲ καὶ ὑμεῖς, Φιλιππήσιοι, ὅτι ἐν ἀρχῇ τοῦ Εὐαγγελίου, ὅτε ἐξῆλθον ἀπὸ Μακεδονίας, οὐδεμία μοι Ἐκκλησία ἐκοινώνησεν εἰς λόγον δόσεως καὶ λήψεως, εἰ μὴ ὑμεῖς μόνοι. Quare in hoc ipso capite Corinthiacam Ecclesiam noster Ἀρχαίαν appellat, ἐξ Ἀρχαίων χρόνων, ait Polycarpus initio Epistolae suae ad Philippenses. Quippe erant duae istae Ecclesiae ex numero apostolicarum: Quae ab apostolis fuerunt conditae; quae aliquem ex apostolis auctorem suum proferunt; quae apostolorum alumnae exstiterunt; quaeque apostolicas epistolas accipere meruerunt; ut usurpem dicta Tertulliani De virginibus velandis, cap. 2; De praescriptione haereticorum, cap. 32; lib. IV adversus Marcionem, cap. 5; et Augustini II De doctrina christiana, 8. Alio sensu Hieronymus lib. II, contra Jovinianum, cap. 11, scribit: In foribus Evangelii, Anna, filia Phanuelis, univira inducitur semperque jejunans, et ante eum Tertullianus De jejuniis, cap. 8: In limine Evangelii, Anna, etc. Fores enim ac limen Evangelii dicuntur tempora praecedentia mox secuturum Evangelium, quod teste Hieronymo, I in Jovin. 14 ante crucem Christi non est. COT. — Εὐαγγέλιον hoc loco late sumitur, et apostolorum scripta comprehendit, ut apud Nyssenum, qui contra Apollinarem locum ex Epistola Joannis laudans, scribit: Καθώς φησι τὸ Εὐαγγέλιον, ὅλον τότε τὸν κόσμον ἐν τῷ πονηρῷ κεῖσθαι. Sic legis nomine non tantum Πεντάτευχος Moysis, sed prophetarum etiam interpretationes, et reliqui Veteris Testamenti libri intelliguntur. Unde Joannis cap. X, 34, locus Psalmistae: Ἐγὼ εἶπα, Θεοί ἐστε, scriptus esse dicitur ἐν τῷ νόμῳ· et cap. XV ejusdem Evangelii, vers. 25: Ὅτι ἐμίσησάν με δωρεάν, quae verba sunt Psalmistae, psal. XXXIV, 19: Ἐν τῷ νόμῳ, scripta esse dicuntur, et ad I Corinth. XIV, 21, locus Isaiae, et Apostolo ἐν νόμῳ scriptus esse dicitur. Ignorantia hujus latioris acceptionis in errorem quosdam induxit, qui Moysis tantum quinque libros a LXX Senioribus in linguam Graecam versos esse opinantur, quia apud quosdam Patres inveniatur, ex Hebraico fonte illos τὸν νόμον transtulisse, ac si legis nomine, libri Moysis tantum intelligendi essent; sed de versione τῶν Ο' alias fortasse commodior disserendi occasio dabitur. JUN.

"In the beginning of the Gospel." That is, say learned men, in the beginning of the First Letter to the Corinthians. For under the name of Gospel the whole New Testament is included, as may be seen in the Apostolic Constitutions, book I, ch. 5, and as Origen teaches in the preface to the Commentaries on John. Hence by the same Adamantius, on Matt. 21:43, the place 1 Cor. 12:15, and by Gregory of Nyssa, to Theophilus of Alexandria against Apollinaris, the place 1 John 5:19, are cited as [from] the Gospel. Let "in the beginning of the Gospel," then, be the same as in Clement's imitator Polycarp, ch. 11: "in the beginning of the Letter." Perhaps, however, "the beginning of the Gospel" here denotes the first times of the preaching of the Gospel. Phil. 1:5: "For your fellowship in the Gospel from the first day until now." And ch. 4, v. 15: "And you yourselves also know, Philippians, that in the beginning of the Gospel, when I departed from Macedonia, no Church shared with me in the matter of giving and receiving, but you only." Therefore in this very chapter our [author] calls the Corinthian Church "ancient"; "from ancient times," says Polycarp at the beginning of his Letter to the Philippians. For these two Churches were among the number of the apostolic ones: "which were founded by the apostles; which bring forward one of the apostles as their author; which were nurslings of the apostles; and which were found worthy to receive apostolic letters" — to use the sayings of Tertullian, On the Veiling of Virgins, ch. 2; On the Prescription of Heretics, ch. 32; Against Marcion book IV, ch. 5; and of Augustine, On Christian Doctrine II, 8. In another sense Jerome, Against Jovinian book II, ch. 11, writes: "At the doors of the Gospel Anna, daughter of Phanuel, is brought in, the wife of one husband and always fasting"; and before him Tertullian, On Fasting, ch. 8: "On the threshold of the Gospel, Anna," etc. For the times preceding the Gospel soon to follow are called the doors and threshold of the Gospel, which, on Jerome's testimony, Against Jovinian I, 14, does not exist before the cross of Christ. COT. — "Gospel" is taken broadly in this place and includes the writings of the apostles, as in [Gregory] of Nyssa, who, quoting against Apollinaris a place from the Letter of John, writes: "As the Gospel says, the whole world then lay in the evil one." So too under the name of the law not only the Pentateuch of Moses but also the interpretations of the prophets and the other books of the Old Testament are understood. Hence John ch. 10:34, the Psalmist's place, "I said, You are gods," is said to be written "in the law"; and in ch. 15 of the same Gospel, v. 25, "They hated me without cause," which are words of the Psalmist, Ps. 34:19, are said to be written "in the law"; and in 1 Cor. 14:21 a place of Isaiah is said by the Apostle too to be written "in the law." Ignorance of this broader acceptation has led some into the error of thinking that only the five books of Moses were translated into Greek by the Seventy Elders, because it is found in some Fathers that they translated "the law" from the Hebrew source, as if under the name of the law only the books of Moses were to be understood; but a more convenient occasion to discuss the version of the Seventy will perhaps be given elsewhere. JUN.

(60)–(61) — text references called in Migne's Latin of this column (scandalizaret 60, scandalizaret 61), printed under col 305 Matt. XVIII, 6. — Marc. IX, 41; Luc. XVII, 2.

Matt. 18:6. — Mark 9:41; Luke 17:2.

The notes printed in this column's half of the note band, (13) (end), (14) and the beginning of (15), are called in the Greek of cols 304–305 and are set in n304 and n305.

(62)–(63) — text references called in Migne's Latin of this column (Apollo 62, insipientiam 63), printed under col 307 I Cor. I, 12, seq. — Rom. II, 24; I Tim. VI, 1.

1 Cor. 1:12 ff. — Rom. 2:24; 1 Tim. 6:1.

(17) ‹Cepha et Apollo› (Latin text, "Apollo 62 (17)") · printed under cols 307–308

Cepham memoratum I Corinth. I, 12, et III, 22, Petrum intelligit. Nam quod alius Cephas a Petro agnosci non debeat, nos docent Hieronymus, Claudius Taurinensis, et Anselmus, ad Galat. c. II, ubi contrariam refellunt sententiam, de qua consule etiam Eusebium Hist. eccl., lib. I, cap. 12; Theophylactum cum Oecumenio ad praedictum Galat. caput, necnon Dorotheum in Synopsi. Videntur autem qui hoc modo senserunt, habuisse nomen Cephae in codicibus suis Galat. II, 11, 14, ut colligere licet cum ex Eusebio, tum ex quibusdam editionibus ac interpretibus. COT. — Aperte hic docet Clemens Cepham, cujus Paulus I Cor. I, 10 meminit, non unum e septuaginta discipulis Christi, sed apostolum celeberrimum exstitisse. Ubi enim his Pauli verbis: Ego quidem sum Pauli, ego autem Apollo, ego vero Cephae, apostolos celeberrimos et virum ab illis probatum significari praedicat, perspicuum est eum et Paulum et Cepham duos apostolos celeberrimos, et Apollo virum ab utroque probatum intelligere. Sic porro locum illum interpretatur, licet in eo Cephas non primus, sed tertius appelletur. COUST.

By the Cephas mentioned in 1 Cor. 1:12 and 3:22 he understands Peter. For that another Cephas than Peter should not be acknowledged, Jerome, Claudius of Turin and Anselm teach us, on Gal. 2, where they refute the contrary opinion; on which consult also Eusebius, Ecclesiastical History book I, ch. 12; Theophylact with Oecumenius on the said chapter of Galatians; and also Dorotheus in the Synopsis. Those who held this view seem to have had the name Cephas in their codices at Gal. 2:11, 14, as may be gathered both from Eusebius and from certain editions and translators. COT. — Clement here plainly teaches that Cephas, whom Paul mentions in 1 Cor. 1:10, was not one of the seventy disciples of Christ but a most renowned apostle. For when he declares that by these words of Paul, "I am of Paul, and I of Apollos, and I of Cephas," most renowned apostles and a man approved by them are signified, it is plain that he understands Paul and Cephas as two most renowned apostles, and Apollos as a man approved by both. He interprets that place so, moreover, although in it Cephas is named not first but third. COUST.

This column's half of the note band opens with the end of note (15), called in col 305: continued from col 305, set in n305. Note (16), printed below it, is called in the Greek of col 308 and is set in n308.

(16) ‹Κηφᾶ τε› · printed under col 307

Κηφᾶ τε. Editis deest τε, quod exhibet ms. apud Wott. GALL.

"And Cephas." In the editions τε [and] is lacking, which the manuscript shows in Wott[on]. GALL.

(18) ‹ἡ ἐκείνη› · printed under col 308

Ἡ ἐκείνη. Sic Wott. ex ms. At codd. impp. omittunt ἡ. GALL.

"That [inclination]." So Wott[on] from the manuscript. But the printed codices omit ἡ. GALL.

(19) ‹ἧττον ἁμαρτίαν› · printed under col 308

Ἧττον ἁμαρτίαν. Legendum, ἥττονα ἁμαρτίαν. Sic Joann. XVII, 11: Διὰ τοῦτο, ὁ παραδιδούς μέ σοι μείζονα ἁμαρτίαν ἔχει. Omisit, ut fit, librarius ultimam prioris vocis litteram, quod ab eadem littera vox posterior inciperet. Dav. GALL.

"Less sin." One should read ἥττονα ἁμαρτίαν. So John 17:11 [so printed; the verse is 19:11]: "Therefore he who delivers me to you has the greater sin." The copyist, as happens, omitted the last letter of the first word because the following word began with the same letter. Dav[ies]. GALL.

(20) ‹τὸ σεμνὸν … ἐμείωσαν› · printed under col 308

Τὸ σεμνὸν... ἐμείωσαν. Τὸ σεμνὸν μειοῦν, id est majestatem minuere, formula est loquendi, quae ad Romanorum consuetudinem propius aliquanto accedat. Clemens patria Romanus fuit. Bois. ID.

"The dignity … they have lessened." "To lessen the dignity," that is, to diminish majesty, is a form of speech which comes somewhat closer to the usage of the Romans. Clement was a Roman by birth. Bois. ID[EM].

(21) ‹ἀρχαίαν› · printed under col 308

Ἀρχαίαν. Loquitur hic B. Clemens non absolute sed comparate ad alias Ecclesias ab apostolis fundatas. Non erat itaque cur locus iste sapientissimum Bignonium torqueret. COLOM.

"Ancient." The blessed Clement speaks here not absolutely but in comparison with other Churches founded by the apostles. So there was no reason why this place should torment the most wise Bignon. COLOM.

(22) ‹φιλαδελφίας ἡμῶν› · printed under col 308

Ἡμῶν. Deest haec vox codd. impp. praeter Londin. quam tamen exhibet ms. apud Wott. GALL.

"Our." This word is lacking in the printed codices except the London one; the manuscript, however, shows it in Wott[on]. GALL.

(23) ‹ἁγνὴν› · printed under col 308

Ἁγνήν. Ex Clem. Alex., Στρωμ., lib. IV, cap. 17, pag. 613. Wott. praemittere mallet καί. Al. aliter. ID.

"Pure." From Clement of Alexandria, Stromata book IV, ch. 17, p. 613. Wott[on] would prefer to put καί [and] before it. Others otherwise. ID[EM].

This column's half of the note band opens with the end of note (17), called in the Latin of col 307 and set in n307.

(24) ‹[ἀνοί]ξατέ μοι› · printed under col 309

Ἀνοίξατε usque ad ὁσιότητι. Haec ex Clemente Alexandrino, p. 288, esse traducta nihil certius est. Romani verba incipiunt ab ἤτω, etc. BERN.

From "Open" to "in holiness." Nothing is more certain than that these words were carried over from Clement of Alexandria, p. 288. The Roman's words begin at "Let him be," etc. BERN.

(25) ‹πολλῶν› · printed under col 309

Πολλῶν, κ. τ. λ. Ista exscripsit Clemens Alex. Στρωμ., lib. I, cap. 7, pag. 339 suppresso Clementis Rom. nomine; eademque iterum recitat lib. VI, cap. 8, pag. 772 quae tamen memoriae lapsu Barnabae tribuit, ut viri docti observarunt. GALL. — Πολλῶν, κ. τ. λ. Emenda itaque Στρωματέα Clementem lib. I, p. 288 et lib. VI, p. 646, rescribens in priori loco, πολλῶν τοίνυν ἀνεῳγμένων πυλῶν, ἡ ἐν δικαιοσύνῃ, αὕτη ἡ ἐν Χριστῷ: in posteriori vero in quo per memoriae erratum, quale ad Barnabae caput 5 adnotabamus, tribuit Barnabae Clementis verba, πολλῶν πυλῶν ἀνεῳγυιῶν, ἡ ἐν δικαιοσύνῃ, αὕτη ἐστὶν ἡ ἐν Χριστῷ. Legi potest inter caetera, S. Ignatii Epistola ad Philadelphenos cap. 9, et Severiani Gabalensis Oratio de sigillis, post initium, tom. VI Joannis Chrysostomi. COT. — Hunc locum Clemens Strom. lib. I, imitatus Clementem in epistola ad Corinthios interpretationis suae auctorem habere se notat; sed lib. VI eumdem exscribens Barnabae nomine citat in hunc modum: Prophetae autem (David psal. CXVII, 19) dictum exponens Barnabas infert: Cum multae portae sint, etc. COUST.

"Of many," etc. Clement of Alexandria copied these words, Stromata book I, ch. 7, p. 339, suppressing the name of Clement of Rome; and he quotes the same again in book VI, ch. 8, p. 772, attributing them, however, by a lapse of memory to Barnabas, as learned men have observed. GALL. — "Of many," etc. Correct, then, Clement the Stromatist, book I, p. 288 and book VI, p. 646, writing in the former place "Many gates, then, having been opened, that in righteousness is the one in Christ"; and in the latter, in which through an error of memory, such as we noted on ch. 5 of Barnabas, he attributes Clement's words to Barnabas, "many gates being open, that in righteousness is the one in Christ." Among other things may be read St Ignatius' Letter to the Philadelphians, ch. 9, and Severian of Gabala's Oration on the Seals, after the beginning, in vol. VI of John Chrysostom. COT. — Clement, Stromata book I, imitating Clement, notes that he has him as the author of his interpretation in the letter to the Corinthians; but in book VI, copying the same, he cites it under the name of Barnabas in this way: "And Barnabas, expounding the saying of the Prophet" (David, Ps. 117:19), "adds: Since there are many gates," etc. COUST.

(26) ‹ἐν διακρίσει› · printed under col 309

Διακρίσει. Editi, δικαίᾳ κρίσει: contra cod. ms. fidem, qui sic se habet: ΔΙΑΚΡΙΣΙΝ. Putat Wott. scripsisse Clementem, διακρίσεσιν; sed litteras ε σ incuria librarii excidisse. Verum legere praestat διακρίσει cum Clem. Alex. utroque in loco modo laudato. GALL.

"In discernment." The editions have "in just judgement," against the faith of the manuscript codex, which runs thus: ΔΙΑΚΡΙΣΙΝ. Wott[on] thinks that Clement wrote διακρίσεσιν, but that the letters ε σ dropped out through the copyist's carelessness. But it is better to read διακρίσει with Clement of Alexandria, in both the places just cited. GALL.

(27) ‹ἁγνὸς ἐν ἔργοις› · printed under col 309

Ἤτω ἁγνὸς ἐν ἔργοις. Conjiciebat Cot. ex altero Clemente reponendum fortasse, ἤτω γοργὸς ἐν ἔργοις. Sed nihil nos cogit, ut ms. emendemus ex Alexandrino; qui aliorum scripta excerpens, addit, detrahit, invertit, ut viris eruditis compertum. ID. — Cogitandum an ex altero Clemente reponi debeat, ἤτω γοργὸς ἐν ἔργοις, ἤτω ἁγνός. COT. — Legendum, sit abundans in operibus, sit castus, si cum Clemente Alexandr. praeferatur ἤτω γοργὸς ἐν ἔργοις, ἤτω ἁγνός. Sequens sententia laudatur in Antonii Melissae parte 2, serm. 73, et apud Maximum Locorum communium serm. 49. COUST.

"Let him be pure in works." Cot[elier] conjectured that perhaps "let him be vigorous in works" should be restored from the other Clement. But nothing forces us to emend the manuscript from the Alexandrian, who, excerpting the writings of others, adds, removes and inverts, as learned men have found. ID[EM]. — It should be considered whether "let him be vigorous in works, let him be pure" should be restored from the other Clement. COT. — One should read "let him be abundant in works, let him be chaste," if, with Clement of Alexandria, "let him be vigorous in works, let him be pure" is preferred. The following sentence is quoted in Antonius Melissa, part 2, sermon 73, and in Maximus, Common Places, sermon 49. COUST.

(28) ‹τοσούτῳ γὰρ› · printed under cols 309–310

Τοσούτῳ γάρ. Sic ex ms. Wott. quem sequitur edit. Londin. At aliis deest γάρ. GALL. — Μᾶλλον μείζων. Grabius in Spicil., tom. I, p. 270 censet, Epistolae Clementinae additam hic vocem μείζων, quod desit in impressis Maximi et Antonii Melissae editionibus. Jamque idem adverterat Cot. Sed nihil detrahendum suadet Clemens Alex. qui hanc S. Patris sententiam integram recitat Στρωμ. lib. VI, cap. 8, pag. 773. ID. — Τοσούτῳ μᾶλλον ταπεινοφρονεῖν ὀφείλει, ὅσῳ δοκεῖ μᾶλλον μείζων εἶναι. Citatur etiam ab Alexandrino Strom., VI. In Antonii Melissae parte II, sermone 73... Κλήμεντος... Τοσοῦτόν τις μᾶλλον ὀφείλει ταπεινοφρονεῖν, ὅσον δοκεῖ μᾶλλον εἶναι. Καλὸν γὰρ ἀεὶ τῷ κρείττονι τὸ χεῖρον ἀκολουθεῖν, διὰ βελτιώσεως ἐλπίδα, et in Maximo Locorum communium sermone 49... Κλήμεντος... Τοσοῦτόν τις μᾶλλον ὀφείλει ταπεινοφρονεῖν, ὅσον δοκεῖ μᾶλλον εἶναι. Vides et abesse utrobique vocem μείζων: et sententiam καλὸν γάρ, etc., sejungi debere a priori. Quod postremum firmat veteris codicis auctoritas: necnon Damasceni Eclogae manu scriptae in Bibliotheca Claramontana cap. περὶ συναγωγῆς χρηστῶν ἀνδρῶν, etc., quae Philoni ascribunt illud, καλὸν ἀεί, etc. COT.

"For by so much." So Wott[on] from the manuscript, whom the London edition follows. But in others γάρ is lacking. GALL. — "The greater." Grabe, Spicilegium vol. I, p. 270, thinks the word μείζων [greater] was added here to the Clementine Letter, since it is lacking in the printed editions of Maximus and Antonius Melissa; and Cot[elier] had already noticed the same. But Clement of Alexandria, who quotes this saying of the holy Father whole, Stromata book VI, ch. 8, p. 773, advises that nothing be removed. ID[EM]. — "He ought to be humble-minded the more, the greater he seems to be." It is cited also by the Alexandrian, Stromata VI. In Antonius Melissa, part II, sermon 73: "… Of Clement … One ought to be humble-minded the more, the more one seems to be. For it is always good for the worse to follow the better, in hope of improvement"; and in Maximus, Common Places, sermon 49: "… Of Clement … One ought to be humble-minded the more, the more one seems to be." You see both that the word μείζων is absent in both places, and that the sentence "For it is good," etc., should be separated from the former. This last is confirmed by the authority of an old codex, and by the Eclogae of the Damascene, written by hand, in the Clermont Library, in the chapter On the Assembling of Good Men, etc., which ascribe that "It is always good," etc., to Philo. COT.

(29) ‹καὶ ζητεῖν› · printed under col 310

Καὶ ζητεῖν, κ. τ. λ. Haec laudat Clemens Alex. Στρωμ. lib. VI, cap. 17, pag. 613. Videtur S. Pater digitum intendisse in illud I Cor. X, 33: Μὴ ζητῶν τὸ ἐμαυτοῦ συμφέρον, ἀλλὰ τὸ τῶν πολλῶν, ἵνα σωθῶσι. GALL. — Ζητεῖν τὸ κοινωφελές. Chrysostomus ad illud Pauli I Cor. X, 33: Μὴ ζητῶν τὸ ἐμαυτοῦ συμφέρον, ἀλλὰ τὸ τῶν πολλῶν ἵνα σωθῶσι, dicit publicum Ecclesiae bonum quaerere, et aliorum salutem privato commodo anteponere, canonem esse Christianismi perfectissimum. Τοῦτο κανὼν Χριστιανισμοῦ τοῦ τελειοτάτου, τοῦτο ὅρος ἠκριβωμένος, αὕτη ἡ κορυφὴ ἡ ἀνωτάτω, τὸ τὰ κοινῇ συμφέροντα ζητεῖν. JUN.

"And to seek," etc. Clement of Alexandria quotes these words, Stromata book VI, ch. 17, p. 613. The holy Father seems to have pointed his finger at 1 Cor. 10:33: "Not seeking my own advantage, but that of the many, that they may be saved." GALL. — "To seek the common good." Chrysostom, on that saying of Paul, 1 Cor. 10:33, "Not seeking my own advantage, but that of the many, that they may be saved," says that to seek the public good of the Church and to put the salvation of others before private advantage is the most perfect rule of Christianity: "This is the rule of the most perfect Christianity, this the exact definition, this the highest summit: to seek what is of common advantage." JUN.

(31) ‹ἀγάπη κολλᾷ ἡμᾶς› · printed under col 310, continued at the head of the note band of col 311

Ἀγάπη κολλᾷ ἡμᾶς. Hoc loco Paulum imitatur I ad Corinthios XIII, ubi charitatis, et mutuae dilectionis, elegantissima descriptio est, et Ephraem Syrus tractatu Περὶ ἀρετῶν καὶ κακιῶν utriusque vestigiis insistit, cujus verba cum Graece non exstent, placet hic subjungere: Μακάριος ὁ ἄνθρωπος καὶ ἐκεῖνος ὁ ἔχων ἀγάπην Θεοῦ, ὅτι τὸν Θεὸν ἐν αὐτῷ περιφέρει, ὅτι ὁ Θεὸς ἀγάπη ἐστί, καὶ ὁ μένων ἐν τῇ ἀγάπῃ, ἐν τῷ Θεῷ μένει· ὁ ἔχων ἀγάπην πάντων σὺν Θεῷ περιγίνεται, ἡ γὰρ ἀγάπη ἔξω βάλλει τὸν φόβον· ὁ ἔχων ἀγάπην, οὐδένα βδελύσσεταί ποτε, οὐ μικρόν, οὐ μέγαν, οὐχ ἔνδοξον, οὐκ ἄδοξον, οὐ πένητα, οὐ πλούσιον, ἀλλ' ἁπάντων περίψημα γίνεται, πάντα στέγει, πάντα ὑπομένει· ὁ ἔχων ἀγάπην, οὐκ ἐπαίρεται κατά τινος, οὐ φυσιοῦται, οὐδενὸς καταλαλεῖ, ἀλλὰ τοὺς καταλαλοῦντας ἀποστρέφεται. Ὁ ἔχων ἀγάπην ἐν δόλῳ οὐ πορεύεται, οὐχ ὑποσκελίζει τὸν ἀδελφόν· ὁ ἔχων ἀγάπην οὐ φθονεῖ, οὐ ζηλοῖ, οὐ βασκαίνει ἐπὶ πτώσει ἑτέρων, οὐ διασύρει τὸν πταίοντα, ἀλλὰ συνλυπεῖται καὶ συναντιλαμβάνεται, οὐ παρορᾷ τὸν ἀδελφὸν ἐν ἀνάγκῃ, ἀλλὰ συνεπαμύνει καὶ συναποθνήσκει· ὁ ἔχων ἀγάπην, τὸ θέλημα ποιεῖ τοῦ Θεοῦ, καὶ μαθητὴς τῆς ἀληθείας ὑπάρχει. Αὐτὸς γὰρ ὁ καλὸς Δεσπότης ἡμῶν εἶπεν, Ἐν τούτῳ γνώσονται πάντες ὅτι ἐμοὶ μαθηταί ἐστε, ἐὰν ἀγαπᾶτε ἀλλήλους. Ὁ ἔχων ἀγάπην οὐδέποτε ἑαυτὸν περιποιεῖται, οὐ λέγει ἑαυτοῦ ἴδιον οὐδέν, ἀλλὰ πάντα ὅσα ἔχει, κοινὰ τοῖς πᾶσι προτίθησιν· ὁ ἔχων ἀγάπην, ἀλλότριον οὐδένα λογίζεται, ἀλλὰ πάντας ἰδιοποιεῖται· ὁ ἔχων ἀγάπην, οὐ παροξύνεται, οὐ φυσιοῦται, οὐχ ἐξάπτεται εἰς ὀργήν, οὐ χαίρει ἐπὶ ἀδικίᾳ, ἐπὶ ψεύδει οὐκ ἐνδελεχίζει, ἐχθρὸν οὐδένα ἡγεῖται, εἰ μὴ μόνον τὸν διάβολον· ὁ ἔχων ἀγάπην, πάντα ὑπομένει, χρηστεύεται, μακροθυμεῖ. Μακάριος οὖν ὁ τὴν ἀγάπην κεκτημένος καὶ μετὰ ταύτης ἀποδημήσας πρὸς Θεόν, ὅτι αὐτὸς τὸ ἴδιον ἐπιγινώσκων, προσδέξεται αὐτὸν ἐν τοῖς κόλποις αὐτοῦ, ὁμοδίαιτος γὰρ ἀγγέλων ἔσται, καὶ σὺν Χριστῷ βασιλεύσει ὁ τῆς ἀγάπης ἐργάτης. Δι' αὐτῆς γὰρ καὶ ὁ Θεὸς Λόγος ἐπὶ τὴν γῆν παρεγένετο, δι' αὐτῆς καὶ ὁ παράδεισος ἠνέῳκται ἡμῖν, καὶ ἄνοδος εἰς οὐρανὸν ἐπεδείχθη πᾶσιν· ἐχθροὶ ὑπάρχοντες τῷ Θεῷ δι' αὐτῆς κατηλλάγημεν· εἰκότως οὖν εἴπωμεν, ὅτι ἀγάπη ὁ Θεός ἐστι, καὶ ὁ μένων ἐν τῇ ἀγάπῃ, ἐν τῷ Θεῷ μένει. JUN. — Ἀγάπη κολλᾷ ἡμᾶς τῷ Θεῷ. Haec ad μακροθυμεῖ esse ex Clemente Alexandrino scies, si legas p. 518. D. BERN.

"Love joins us." In this place he imitates Paul, 1 Cor. 13, where there is a most elegant description of charity and mutual love; and Ephraem the Syrian, in the treatise On Virtues and Vices, follows in the footsteps of both; since his words are not extant in Greek, it pleases me to subjoin them here: "Blessed is the man, and that one, who has the love of God, because he carries God about in himself, for God is love, and he who abides in love abides in God. He who has love prevails with God over all, for love casts out fear. He who has love never abhors anyone, not small, not great, not glorious, not inglorious, not poor, not rich, but becomes the offscouring of all; he bears all things, endures all things. He who has love is not lifted up against anyone, is not puffed up, speaks evil of no one, but turns away from those who speak evil. He who has love does not walk in guile, does not trip up his brother. He who has love does not envy, is not jealous, does not gloat over the fall of others, does not disparage the one who stumbles, but grieves with him and helps him, does not overlook his brother in need, but helps to defend him and dies with him. He who has love does the will of God and is a disciple of the truth. For our good Master Himself said: By this all will know that you are My disciples, if you love one another. He who has love never gets for himself, calls nothing his own, but sets all that he has before all in common. He who has love reckons no one a stranger, but makes all his own. He who has love is not provoked, is not puffed up, is not kindled to anger, does not rejoice at injustice, does not persist in falsehood, counts no one an enemy except the devil alone. He who has love endures all things, is kind, is patient. Blessed therefore is he who has acquired love and with it has departed to God; for He, recognizing His own, will receive him into His bosom; for the worker of love will share the life of the angels and will reign with Christ. For through it God the Word came upon the earth; through it paradise has been opened to us, and the ascent into heaven has been shown to all; being enemies of God, through it we have been reconciled. Rightly, then, let us say that God is love, and he who abides in love abides in God." JUN. — "Love joins us to God." That these words, as far as "is long-suffering," are from Clement of Alexandria you will know if you read p. 518 D. BERN.

(32) ‹ἡ ἀγάπη καλύπτει› · printed under col 310

Ἡ ἀγάπη καλύπτει... ἀγάπη πάντα. Sic Wott. ex ms. Sic et edit. Londin. Al. articulum omittunt priore loco, et posteriore reponunt. GALL.

"Love covers … love [bears] all things." So Wott[on] from the manuscript; so too the London edition. Others omit the article in the first place and put it back in the second. GALL.

(64)–(66) — text references called in Migne's Latin of this column (eam 64, mandata 65, peccatorum 66), printed as a full-width line under cols 309–310 Psal. CXVII, 19, 20. — Col. III, 14. — Jac. V, 20; I Petr. IV, 8.

Ps. 117:19, 20. — Col. 3:14. — Jas. 5:20; 1 Pet. 4:8.

(30) ‹servet Christi mandata› (Latin text, "mandata. 65 (30) Vinculum") · printed under col 310

Hieronymus in Ephes. IV, 1, haec citat, non quidem Barnabae, ut in Londinensi epistolae hujus editione anni 1694 adnotatur, sed ipsius Clementis nomine. COUST.

Jerome, on Eph. 4:1, quotes these words, not indeed under the name of Barnabas, as is noted in the London edition of this letter of the year 1694, but under that of Clement himself. COUST.

The other notes printed in this column's half of the note band, (28) (continued), (29), (31), (32), are called in the Greek of col 309 and are set in n309.

(67)–(68) — text references called in Migne's Latin of this column (sustinet 67, vivamus 68), printed under col 311 I Cor. XIII 4 seq. — I Tim. V 21.

1 Cor. 13:4 ff. — 1 Tim. 5:21.

(37) ‹animam pro animabus nostris› (Latin text, "nostris (37)") · printed under col 312

Nota hic Apollinaris dogma praeverti et Patrum adversus eum argumentis praeludi. COUST.

Note that here the dogma of Apollinaris is forestalled, and the arguments of the Fathers against him are anticipated. COUST.

The head of this column's note band (to "… D. BERN.") ends note (31), called in col 309: continued from col 309, set in n309. The notes printed below it, (33) and (34), are called in the Greek of col 312 and are set in n312.

(33) ‹οὐδὲν βάναυσον› · printed under col 311

Οὐδὲν βάναυσον ad ἀγάπη. Haec absunt a Clemente Alexandrino, suntque interpolatoris. IDEM.

From "nothing vulgar" to "love." These words are absent from Clement of Alexandria and are the interpolator's. IDEM.

(34) ‹ἐν ἀγάπῃ› · printed under cols 311–312

Ἐν ἀγάπῃ ad voculam καί capitis sequentis decimam. Haec non sunt in Clemente Alexandrino, p. 518 D. ID.

From "in love" to the tenth little word καί of the following chapter. These words are not in Clement of Alexandria, p. 518 D. ID[EM].

(35) ‹ἐν τῇ ἀγάπῃ› · printed under col 312

Ἐν τῇ ἀγάπῃ. Deest τῇ codd. impp. si Londinensem excipias. At illud ex Wott. agnoscunt ms. et Clemens Alex. GALL.

"In love." In the printed codices, if you except the London one, τῇ is lacking. But the manuscript, from Wott[on], and Clement of Alexandria recognize it. GALL.

(36) ‹Ἰησοῦς Χριστὸς› · printed under col 312

Ἰησοῦς Χριστός. Codd. impp. ὁ Χριστός. Restitui Ἰησοῦς ex ms. qui exhibet ΙΣ: quo modo vox Ἰησοῦς perpetuo describitur in hoc codice. Wott. Sic et edit. Londin. ID.

"Jesus Christ." The printed codices have "the Christ." I have restored "Jesus" from the manuscript, which shows ΙΣ, the way in which the word Ἰησοῦς is always written in this codex. Wott[on]. So too the London edition. ID[EM].

(38) ‹εὐχώμεθα› · printed under col 312

Εὐχώμεθα ad ἄμωμοι. Haec sunt interpolatoris. BERN.

From "Let us pray" to "blameless." These words are the interpolator's. BERN.

(39) ‹ἀπ[ὸ τοῦ ἐλέ]ους› · printed under col 312

Ἀπὸ τοῦ ἐλέους. Codd. impp. αἰτώμεθα [εἶναι ἀξί]ους: petamus digni haberi: mentem quidem, sed non verba S. Patris assecuti. Ms. enim exhibet ΑΠ...ΟΥΣ. Ad quem locum Mill.: « Desiderantur, quantum ex lacuna colligo, sex vel septem litterae. Legendum forte ἀπ[ὸ τοῦ ἐλέ]ους: ita enim vocem istam semel atque iterum exprimit librarius noster, licet plerumque αι scribat pro ε. » In eamdem sententiam Wott. qui tamen putat ms. exhibuisse ἀπ[ὸ ἐλαί]ους omisso articulo, et αι pro ε positis, ut alibi passim. Sic et Cler. At Dav. leg. ἀγ[ιασμ]ούς. « Litterae namque, ait, Γ Π, decurtato altero crure, tam vicinae sunt, ut haec pro illa vel scribi, vel scripta possit videri. » GALL.

"From the mercy." The printed codices have "let us ask [to be wor]thy," "let us pray to be held worthy," having caught the mind but not the words of the holy Father. For the manuscript shows ΑΠ…ΟΥΣ. On which place Mill: "There are wanting, as far as I gather from the gap, six or seven letters. Perhaps read ἀπ[ὸ τοῦ ἐλέ]ους: for so our copyist writes this word once and again, although for the most part he writes αι for ε." To the same effect Wott[on], who, however, thinks the manuscript showed ἀπ[ὸ ἐλαί]ους, with the article omitted and αι put for ε, as often elsewhere. So too Cler[icus]. But Dav[ies] reads ἁγ[ιασμ]ούς [sanctifications]. "For the letters Γ and Π," he says, "when one leg is cut short, are so close that the one can be written, or seem to be written, for the other." GALL.

(40) ‹αἱ γενεαὶ πᾶσαι› · printed under col 312

Αἱ γενεαὶ πᾶσαι. Recitat haec verba Clem. Alex. suppresso Clementis Rom. nomine, Στρωμ., lib. IV, cap. 17, pag. 614. ID.

"All the generations." Clement of Alexandria quotes these words, suppressing the name of Clement of Rome, Stromata book IV, ch. 17, p. 614. ID[EM].

(41) ‹τοῦ Θεοῦ› · printed under col 312

Θεοῦ. Sic Wott. ex ms. Sic et Clem. Alex. At Jun. cum editis, praeter Londin. Χριστοῦ. ID.

"Of God." So Wott[on] from the manuscript; so too Clement of Alexandria. But Jun[ius], with the editions except the London one, has "of Christ." ID[EM].

(42) ‹χῶρον› · printed under col 312

Χῶρον. Ita ms., editi vero, si Londinensem excipias, exhibent χώραν, ut apud Clem. Alex. Lectionem ms. pluribus veterum exemplis tuetur Wott. addens quoque, idem judicium tulisse Cl. Bentleium, quem consule sis in Dissert. de Phalar., pag. 185. ID.

"Place" [χῶρον]. So the manuscript; but the editions, if you except the London one, show χώραν, as in Clement of Alexandria. Wott[on] defends the manuscript reading with many examples of the ancients, adding also that the celebrated Bentley gave the same judgement; consult him, if you please, in the Dissertation on Phalaris, p. 185. ID[EM].

(43) ‹φανερ[ωθήσον]ται› · printed under col 312

Φανερωθήσονται. Sic Jun. cum editis, Clementem Alex. secutus: quae optima esse lectio videtur. Wott. tamen sic leg. φανερ[οῦν]ται: manifestantur: fortasse ob praecedens ἔχουσιν. ID.

"They will be made manifest." So Jun[ius] with the editions, following Clement of Alexandria, and this seems to be the best reading. Wott[on], however, reads thus: φανερ[οῦν]ται, "they are made manifest," perhaps because of the preceding "they have." ID[EM].

(44) ‹γέγραπται … εἰσελθε› · printed under col 313

Γέγραπται... εἴσελθε. Haec pro Clementinis p. 519: Ἡ ἀγάπη ἁμαρτάνειν οὐκ ἐᾷ. BERN.

"It is written … enter." These [are put] in place of Clement's [words], p. 519: "Love does not allow one to sin." BERN.

(45) ‹ταμιεῖα› · printed under col 313

Ταμιεῖα. Ex Mill. et Wott. ita se habet ms. Ita et apud LXX, Isa. XXVI, 20. Editi, praeter Londin. ταμεῖα. GALL.

"Chambers" [ταμιεῖα]. From Mill and Wott[on], the manuscript has it so; so too in the Seventy, Isa. 26:20. The editions, except the London one, have ταμεῖα. GALL.

(46) ‹καὶ μνησθήσομαι› · printed under col 313

Καὶ μνησθήσομαι, κ. τ. λ. Vix dubito, quin S. Pater respexerit ad illud Ezech. XXXVII, 12, 13: Ἰδοὺ ἐγὼ ἀνοίγω ὑμῶν τὰ μνήματα, καὶ ἀνάξω ὑμᾶς ἐκ τῶν μνημάτων ὑμῶν...καὶ γνώσεσθε ὅτι ἐγώ εἰμι Κύριος, ἐν τῷ ἀνοῖξαί με τοὺς τάφους ὑμῶν, τοῦ ἀναγαγεῖν με ὑμᾶς ἐκ τῶν τάφων ὑμῶν, τὸν λαόν μου. Aliter Cot. cui tamen aegre assentitur Cout. ID. — Καὶ μνησθήσομαι ἡμέρας ἀγαθῆς, καὶ ἀναστήσω ὑμᾶς [ἐκ] τῶν θηκῶν ὑμῶν. Simile nonnihil habes in libro apocrypho IV Esdrae II, 16: Et resuscitabo mortuos de locis suis, et de monumentis educam illos. Lege etiam Isaiae XXVI, 19; LXIII, 11; et Hebr. XIII, 20. Hinc enim forte consarcinatus fuit iste locus. COT.

"And I will remember," etc. I scarcely doubt that the holy Father looked to Ezek. 37:12, 13: "Behold, I open your tombs, and I will bring you up out of your tombs … and you shall know that I am the Lord, when I open your graves, to bring you up out of your graves, My people." Cot[elier] otherwise, with whom, however, Cout[ant] reluctantly agrees. ID[EM]. — "And I will remember a good day, and I will raise you up [from] your coffins." You have something similar in the apocryphal book 4 Esdras 2:16: "And I will raise the dead from their places, and bring them out of the tombs." Read also Isa. 26:19; 63:11; and Heb. 13:20. For perhaps this place was patched together from these. COT.

(47) ‹θηκῶν› · printed under col 313

Θηκῶν. Sic Wott. ex ms. Sic et Londin. editio. Al. σηκῶν. GALL.

"Coffins" [θηκῶν]. So Wott[on] from the manuscript; so too the London edition. Others have σηκῶν [enclosures]. GALL.

(48) ‹τὰ προστάγματα› · printed under col 313

Τὰ προστάγματα. Editis, praeter Londin. deest articulus τά, quem restituit Wott. ex ms. ID.

"The ordinances." In the editions, except the London one, the article τά is lacking, which Wott[on] restored from the manuscript. ID[EM].

(49) ‹ἁμαρτίας› · printed under col 313

Ἁμαρτίας. Sic ms. apud Wott. absque ἡμῶν, quod addunt editi, praeter Londin. neque illud contextui esse necessarium, vox ἡμῖν praecedens satis evincit. ID.

"Sins." So the manuscript in Wott[on], without ἡμῶν [our], which the editions, except the London one, add; and that it is not necessary to the context the preceding word ἡμῖν [to us] sufficiently proves. ID[EM].

(50) ‹καὶ ὢν› · printed under col 313

Καὶ ὤν. Monet Mill. exstare ᾧ in ms. quod fugit Wott. Sed si res ita se habeat, vel excidit ν; vel ex vitio librarii, ᾧ secundi commatis in praecedens irrepsit. Constans enim est lectio, καὶ ὤν. ID.

"And being." Mill notes that ᾧ stands in the manuscript, which escaped Wott[on]. But if the matter is so, either ν dropped out, or through the copyist's fault the ᾧ of the second clause crept into the preceding one. For the reading καὶ ὤν is constant. ID[EM].

(51) ‹μακάριος ἀνὴρ› · printed under cols 313–314

Μακάριος ἀνήρ. Haec usque ad Χριστοῦ τοῦ Κυρίου ἡμῶν, exscripta sunt ex Clemente Alexandrino p. 519. A. BERN.

"Blessed is the man." These words, as far as "of Christ our Lord," are copied from Clement of Alexandria, p. 519 A. BERN.

(52) ‹ᾧ οὐ› · printed under col 314

Ὧ οὐ. Ms. exhibet οὗ οὐ, tum hic, tum psal. XXXI, 2. At cod. Vat. ᾧ sic et Rom. IV, 8, eodemque modo legitur in Hebraeo textu et in versionibus omnibus. Igitur ᾧ veram esse lectionem existimo. Wott. GALL.

"To whom [the Lord] does not." The manuscript shows οὗ οὐ, both here and at Ps. 31:2. But the Vatican codex has ᾧ; so too Rom. 4:8, and it is read in the same way in the Hebrew text and in all the versions. I therefore judge ᾧ to be the true reading. Wott[on]. GALL.

(53) ‹ὅσα οὖν› · printed under col 314

Ὅσα οὖν, κ. τ. λ. Jun. cum editis, excepto Londin. hunc locum minus recte sic exhibet: Ὅσ[οι οὖν] παρ[έβη]μεν διά τινος τῶν [τοῦ] ἀντικ[ειμέν]ου. Nam Wott. in ms. sic legit: οσα...ν παρε...μεν δια τινος των αντικε...ενου. Ipse igitur hiatus ita complet: ὅσα [οὖ]ν παρέ[βη]μεν διά τινος τῶν [τοῦ] ἀντικε[ιμ]ένου. Huic autem voci postremae aliam addendam censet quae librario exciderit, nempe vel τεχνῶν, δόλων, ἐπιβουλῶν, πειρασμῶν, vel παρεμπτώσεων cum Clemente Alex. Στρωμ., lib. IV, cap. 17, pag. 614. At Dav. nihil addens, voces ms. δια τινος των, sic legit, διὰ πειρασμῶν vel τεχνασμάτων. Aliter Cout. Junianam lectionem secutus. ID. — Ὅσοι μὲν οὖν ad ἀντικειμένου. Haec efficta sunt ex his Clementis Alex., p. 519: Ἢν δὲ καὶ περιπέσῃ, etc. Ἀξιώσωμεν, etc. Hinc ad ἐξομολογήσομαι τῷ Κυρίῳ, cap. 52, omnia finxit interpolator, et intempestive de confessione tot verba ingessit. BERN.

"Whatever, then," etc. Jun[ius], with the editions except the London one, shows this place less correctly thus: "Whoever [then] have transgressed through any of [the] adversary['s] …" For Wott[on] reads thus in the manuscript: "οσα…ν παρε…μεν δια τινος των αντικε…ενου." He himself therefore fills the gaps thus: "Whatever, then, we have transgressed through any of the [wiles] of the adversary." To this last word, however, he thinks another should be added which dropped out through the copyist, namely either "arts," "deceits," "plots," "temptations," or, with Clement of Alexandria, Stromata book IV, ch. 17, p. 614, "incursions." But Dav[ies], adding nothing, reads the manuscript's words δια τινος των thus: "through temptations" or "through artifices." Cout[ant] otherwise, following Junius' reading. ID[EM]. — From "Whoever, then" to "of the adversary." These words are fabricated from these of Clement of Alexandria, p. 519: "And if he should also fall," etc. "Let us ask," etc. From here to "I will confess to the Lord," ch. 52, the interpolator invented everything, and unseasonably thrust in so many words about confession. BERN.

(54) ‹οἰκίαις› · printed under col 314

Οἰκίαις. Leg. cum Jun. caeterisque, αἰκίαις, facili mutatione. Wott. GALL.

"Houses" [οἰκίαις]. Read, with Jun[ius] and the rest, αἰκίαις [torments], by an easy change. Wott[on]. GALL.

(55) ‹καλῶς καὶ δικαίως› · printed under col 314

Καλῶς καὶ δικαίως. Ita ms. apud Wott. Editi, καλῆς καὶ δικαίας. ID.

"Well and justly." So the manuscript in Wott[on]. The editions have καλῆς καὶ δικαίας [good and just, adjectives]. ID[EM].

(56) ‹[ἀναβά]ται› · printed under col 314, continued at the head of the note band of cols 315–316

Ἀναβάται. Wott. magis placet leg. [ἀναβά]ται, quam cum editis [ἱππό]ται. Sic Exod. XIV, 23, 26: καὶ τὰ ἅρματα, καὶ οἱ ἀναβάται...ἐπί τε τὰ ἅρματα, καὶ ἐπὶ τοὺς ἀναβάτας: quo procul dubio respexit S. Pater. GALL.

"Riders" [ἀναβάται]. Wott[on] prefers to read [ἀναβά]ται rather than, with the editions, [ἱππό]ται [horsemen]. So Exod. 14:23, 26: "and the chariots and the riders … both upon the chariots and upon the riders"; to which without doubt the holy Father looked. GALL.

(69)–(73) — text references called in Migne's Latin of this column (calls not seen), printed as a full-width line under cols 313–314 Isa. XXVI, 20. — Ezech. XXXVII, 12, 13. — Psal. XXXI, 1, 2. — Num. XVI. — Exod. XIV.

Isa. 26:20. — Ezek. 37:12, 13. — Ps. 31:1, 2. — Num. 16. — Exod. 14.

The notes printed in this column's half of the note band, (51) (continued) to (56), are called in the Greek of col 313 and are set in n313.

(74)–(76) — text references called in Migne's Latin of this column (calls not seen), printed as a full-width line under cols 315–316 Psal. LXVIII, 31, 32. — Psal. XLIX, 14, 15. — Psal. L, 19.

Ps. 68:31, 32. — Ps. 49:14, 15. — Ps. 50:19.

The head of this column's note band ends note (56), called in col 313: continued from col 313, set in n313. The notes printed below it, (57) to (62), are called in the Greek of col 316 and are set in n316.

(57) ‹τὰ σημεῖα καὶ τὰ τέρατα› · printed under col 315

Τὰ σημεῖα καὶ τὰ τέρατα. Jun. et codd. impp. [τηλικαῦ]τα τέρατα, non prorsus ad fidem ms. qui exhibet ...εια...ι τα τέρατα. Legendum procul dubio [τὰ σημ]εῖα [κα]ὶ τὰ τέρατα. Fere enim ubique in sacris litteris eo modo simul leguntur σημεῖα καὶ τέρατα, praecipue in libro Exodi, ubi haec ipsa narrantur. Sic et Act. VII, 36: Οὗτος ἐξήγαγεν αὐτούς, ποιήσας τέρατα καὶ σημεῖα ἐν γῇ Αἰγύπτου. Wott. ID.

"The signs and the wonders." Jun[ius] and the printed codices have "[such great] wonders," not quite in keeping with the manuscript, which shows "…εια…ι τα τέρατα." Without doubt one should read "[the sig]ns [an]d the wonders." For almost everywhere in the sacred writings "signs and wonders" are read together in that way, especially in the book of Exodus, where these very things are narrated. So too Acts 7:36: "He led them out, having done wonders and signs in the land of Egypt." Wott[on]. ID[EM].

(58) ‹διὰ τοῦ θεράποντος› · printed under col 315

Διὰ τοῦ θεράποντος. Editi omittunt articulum τοῦ, quem hiatus ms. apud Wott. requirit. ID.

"Through the servant." The editions omit the article τοῦ, which the gap in the manuscript in Wott[on] requires. ID[EM].

(59) ‹ἀπροσδεής› · printed under col 315

Ἀπροσδεής. Ruchat. in sua Gallica versione monuit ad hunc locum, parem sententiam occurrere in Actis Theclae apud Grabium Spicil., tom. I, pag. 101: Θεὸς ζηλωτής ..Θεὸς ἀπροσδεής, χρῄζων τῆς τῶν ἀνθρώπων σωτηρίας. Deus zelotes...qui nulla re indiget, praeterquam salutem hominum, interprete ipso Grabio. ID.

"Without need." Ruchat, in his French version, noted on this place that a like thought occurs in the Acts of Thecla, in Grabe's Spicilegium, vol. I, p. 101: "A jealous God … a God without need, desiring the salvation of men"; "a jealous God … who needs nothing except the salvation of men," with Grabe himself as translator. ID[EM].

(60) ‹οὐδὲν … τὸ ἐξομολογεῖσθαι› · printed under col 315

Οὐδὲν...τὸ ἐξομολογεῖσθαι. Ms. exhibet... δεν. Sed Wott. legit cum editis, [οὐ]δέ. Pro τό autem, Jun. et Fell. malunt τοῦ. Utrobique tamen ms. lectionem retinendam esse censet Dav. [οὐ]δὲν οὐδενὸς χρῄζει, εἰ μὴ τὸ ἐξομολογεῖσθαι: Nihil a quoquam petit, nisi ut ipsi confiteatur. ID.

"Nothing … to confess." The manuscript shows "… δεν." But Wott[on] reads with the editions [οὐ]δέ. For τό, however, Jun[ius] and Fell prefer τοῦ. Dav[ies], however, thinks the manuscript reading should be kept in both places: "He needs nothing of anyone, except to confess [to Him]": "He asks nothing of anyone except that one confess to Him." ID[EM].

(61) ‹Δαβὶδ› · printed under col 315

Δαβίδ. Haec et sequentia usque ad finem capitis, nonnihil mutata recitat Clemens Alex. Στρωμ. lib. IV, cap. 17, pag. 614. ID.

"David." Clement of Alexandria quotes this and what follows to the end of the chapter, somewhat altered, Stromata book IV, ch. 17, p. 614. ID[EM].

(62) ‹ἐπίστασθε … καὶ εἶπεν Κύριος πρὸς αὐτόν› · printed under col 315

Ἐπίστασθε ad καὶ εἶπεν Κύριος πρὸς αὐτόν. Pro his habet tantum Clemens Alexandrinus p. 521, C, haec verba: Αὐτίκα οὐχ ὁ Μωσῆς μόνος ἀκούσας παρὰ τοῦ Θεοῦ. BERN.

From "You know" to "and the Lord said to him." In place of these words Clement of Alexandria, p. 521 C, has only these: "Moses, for instance, not alone having heard from God." BERN.

(63) ‹λάβετε› · printed under col 316

Λάβετε. Ante Μωϋσέως, exstare in ms. ι testatur Wott. Qui propterea conjicit scriptum fuisse λάβεται pro λάβετε, αι pro ε positis, ut passim alibi. Mill. vero cum lacuna non nisi septem litteris expleri posse videatur, reponit [ἐλάβετα]ι. GALL.

"Take." Wott[on] testifies that ι stands in the manuscript before Μωϋσέως. He therefore conjectures that λάβεται was written for λάβετε, αι being put for ε, as often elsewhere. But Mill, since the gap seems able to be filled only with seven letters, restores [ἐλάβετα]ι. GALL.

(64) ‹ποιήσαντος … ἡμέρας καὶ … νύκτας› · printed under col 316

Ποιήσαντος...ἡμέρας καὶ...νύκτας. Insolens videtur Wottono haec phrasis, ποιεῖν χρόνον. Quae tamen frequenter occurrit apud sacros Novi Test. scriptores. Act. XV, 33: Ποιήσαντες δὲ χρόνον. XVIII, 23: Καὶ ποιήσας χρόνον τινά. XX, 3: Ποιήσας τε μῆνας τρεῖς. II Cor. XI, 25: Νυχθήμερον ἐν τῷ βυθῷ πεποίηκα. Jac. IV, 13: Καὶ ποιήσωμεν ἐκεῖ ἐνιαυτὸν ἕνα. Quid plura? Wetst. ad Act. XV, 33, profert aliquot hujusmodi exempla, vel ex ipsis limatissimis Graeciae scriptoribus, Demosthene, Platone, Polybio desumpta. ID.

"Having spent … days and … nights." This phrase, "to make time," seems unusual to Wotton. Yet it occurs frequently in the sacred writers of the New Testament. Acts 15:33: "And having spent a time." 18:23: "And having spent some time." 20:3: "And having spent three months." 2 Cor. 11:25: "A night and a day I have spent in the deep." Jas. 4:13: "And let us spend a year there." Why say more? Wetst[ein], on Acts 15:33, brings forward some examples of this kind, taken even from the most polished writers of Greece, Demosthenes, Plato, Polybius. ID[EM].

(65) ‹ὁ Θεός· Μωϋσῆ› · printed under col 316

Ὁ Θεός· Μωϋσῆ. Jun. [Θεός, Ἀνάστηθ]ι: contra fidem cod. ms. qui sic se habet: ΑΥΤΟΝ....ΣΗ. Itaque Mill. legit, ut apud LXX, αὐτὸν [Κύριος· ἀναστή]σῃ, pro ἀνάστηθι. Wott. vero: αὐτὸν [ὁ Θεός· Μωϋ]σῆ. Sic et edit. Londin. Al. Junium sequuntur, si Clerici secundam editionem excipias; ubi tamen neque lectore admonito, neque rite reddita ms. lacuna, ita locus effertur: αὐτὸν ὁ Θεός· [Μωϋ]σῆ. ID.

"God: Moses." Jun[ius] [has] "[God: Aris]e," against the faith of the manuscript codex, which runs thus: ΑΥΤΟΝ….ΣΗ. So Mill reads, as in the Seventy, "him [the Lord: ari]se," for "arise." But Wott[on]: "him [God: Mo]ses"; so too the London edition. Others follow Junius, if you except the second edition of Clericus; where, however, with the reader not warned and the manuscript's gap not duly rendered, the place is given thus: "him God: [Mo]ses." ID[EM].

(66) ‹καὶ ἰδοὺ λαὸς› · printed under col 316

Καὶ ἰδοὺ λαός. Vocem λαός litteris miniatis descripsit Jun. perinde ac si abesset a ms. ubi nihilominus, Wott. teste, occurrit. Haec paucis mutatis recitat Clemens Alex. Στρωμ., lib. VI, cap 19, p. 617. Ad quem locum Potter. lectione Juniana deceptus, censebat potius ex Alexandrino quam ex LXX Clementem Romanum fuisse reformandum. ID.

"And behold, a people." Jun[ius] wrote out the word λαός in red letters as though it were absent from the manuscript, in which, nevertheless, on Wotton's testimony, it occurs. Clement of Alexandria quotes these words with a few changes, Stromata book VI, ch. 19, p. 617. On which place Potter, deceived by Junius' reading, thought that Clement of Rome should be corrected from the Alexandrian rather than from the Seventy. ID[EM].

(67) ‹ἐξολεθρεῦσαι› · printed under col 317

Ἐξολεθρεῦσαι. Vide supra, cap. 14. GALL.

"To destroy utterly." See above, ch. 14. GALL.

(68) ‹κἀμέ› · printed under col 317

Κἀμέ. Ita ms. apud Wott. Ita quoque Clemens Alex. l. c. ut apud LXX. Editi vero, praeter Londin. καὶ μέ. ID.

"Me too" [κἀμέ]. So the manuscript in Wott[on]; so too Clement of Alexandria at the place cited, as in the Seventy. But the editions, except the London one, have καὶ μέ. ID[EM].

(69) ‹παρρησιάζεται› · printed under col 317

Παρρησιάζεται, etc. Haec usque ad historiam Judithae non extant in Clemente Alexan., p. 521. BERN.

"Speaks boldly," etc. These words, as far as the story of Judith, are not extant in Clement of Alexandria, p. 521. BERN.

(70) ‹πεπληροφορημένος› · printed under col 317

Πεπληροφορημένος. Perperam mutaretur in πεπληρωμένος, cum πληροφορεῖσθαι significet impleri aliqua re, ut observatum a Scripturarum interpretibus, antiquis quoque. Sic Eccle. VIII, 11, Graece, ἐπληροφορήθη, Latine apud Hieronymum, repletum est. Lucae I, 1, τῶν πεπληροφορημένων ἐν ἡμῖν πραγμάτων. Vulgata: Quae in nobis completae sunt rerum. Coloss. II, 2: πληροφορίας, plenitudinis. Similiter I Thess. I, 5, II Tim. IV, 5, 17; et alibi. S. Chrysostomus ad II Tim. IV, 5: Τὴν διακονίαν σου πληροφόρησον, τουτέστι, πλήρωσον. Theophylactus ad II Tim. IV, 17: Πληροφορηθῇ, τουτέστι, βεβαιωθῇ, ἢ εἰς πέρας ἔλθῃ, καὶ πληρωθῇ. Sed quid in re clara ac testata immoror? COT. Similia occurrunt sup. cap. 42. GALL.

"Fully assured." It would be wrongly changed to πεπληρωμένος [filled], since πληροφορεῖσθαι means to be filled with something, as has been observed by the interpreters of the Scriptures, the ancient ones too. So Eccles. 8:11, in Greek "was fully set," in Latin in Jerome "is filled." Luke 1:1, "of the things fully accomplished among us"; the Vulgate: "of the things which have been completed among us." Col. 2:2: "of full assurance," "of fullness." Similarly 1 Thess. 1:5; 2 Tim. 4:5, 17; and elsewhere. St Chrysostom on 2 Tim. 4:5: "Fulfil your ministry, that is, complete it." Theophylact on 2 Tim. 4:17: "That it might be fully proclaimed, that is, be confirmed, or come to its end and be fulfilled." But why do I linger on a matter clear and attested? COT. Similar [expressions] occur above, ch. 42. GALL.

(71) ‹εἰ δι' ἐμὲ στάσις› · printed under cols 317–318

Εἰ δι' ἐμὲ στάσις. Epiphanius lib. I Adversus Carpocratios, ubi mentionem Clementis nostri facit, ad hunc locum respicit, scribens: Λέγει γὰρ μιᾷ τῶν ἐπιστολῶν αὐτοῦ· Ἀναχωρῶ, ἄπειμι, ἐνσταθήτω ὁ λαὸς τοῦ Θεοῦ, etc., ubi εὐσταθείτω legendum puto, pro quo Clemens noster εἰρηνευέτω habet. Quantum fraternitatem universam dilexerit, τὸ κοινωφελὲς quaesiverit, et paci Ecclesiae, vir hic sanctus, studuerit; et quam abominanda ipsi fuerint schismata, quae Christi τὸν ἄρραφον καὶ ἄρρηκτον χιτῶνα σχίζουσι, ex hoc loco facile apparet: nullum enim gravius peccatum admitti potest, quam unionem Ecclesiae scindere, auctore Cypriano, qui Libro de unitate Ecclesiae, inexpiabilem discordiae maculam martyrii sanguine ablui, et passione purgari negat: quod Chrysostomus homil. 11, ad Ephesios, suppresso nomine, audax sed verum esse dictum pronuntiat. Ejus verba ita se habent: Ἀνὴρ δέ τις ἅγιος εἶπέ τι δοκοῦν εἶναι τολμηρόν, πλὴν ἀλλ' ὅμως ἐφθέγξατο· τί δὴ τοῦτό ἐστιν; οὐδὲ μαρτυρίου αἷμα ταύτην δύνασθαι ἐξαλεῖφειν τὴν ἁμαρτίαν ἔφησεν, etc., qui paulo infra eadem homilia, se pacis studio omnia postponere, imo et episcopatum ipsum abdicare, paratum esse profitetur, modo unitas Ecclesiae conservetur: Εἰ μὲν οὖν περὶ ἡμῶν ταῦτα ὑποπτεύετε, ἕτοιμοι παραχωρῆσαι τῆς ἀρχῆς, ὅτῳ περ ἂν βούλοισθε· μόνον Ἐκκλησία ἔστω μία, in quo Clementem nostrum ὑπογραμμὸν sibi proposuisse, et locum hunc, ad quem alludit, prae oculis habuisse, verisimile est. JUN. — Εἰ δι' ἐμὲ στάσις. Locum hunc citat Epiphanius haeres. 27, et etiam exemplo et moribus Clementis nostri descriptum ait; qui Ecclesiae Romanae cathedrae a D. Petro admotus, se eo munere abdicavit, quandiu Linus et Cletus in vivis essent. Ex qua duplici successione fortassis, si non potius ex Ecclesiis a B. Petro et Paulo, Judaeorum gentiumque apostolis, seorsim aliquando habitis, fieri potest, ut adeo parum inter scriptores conveniat, utrum Clemens immediate successerit Petro, an quarto saltem loco. Licet non sim nescius aliam etiam causam a plurimis redditam; quod, scilicet, nemo illi Romae succedere liquido potest dici, de quo multum dubitatur, an ipse Romae unquam fuerit. Obiter monendum apud Epiphanium in loco supra memorato reponi commode posse pro ἐνσταθήτω, εὐσταθήτω, quanquam veterem lectionem retinet doctis. Petavius. Sed hoc ipsum, quod hic loci suadet B. Clemens de se profitetur et spondet S. Chrysostomus, qui ait hom. 11 in Epist. ad Ephesios: Εἰ μὲν οὖν περὶ ἡμῶν ταῦτα ὑποπτεύετε, ἕτοιμοι παραχωρῆσαι τῆς ἀρχῆς, ὅτῳ περ ἂν βούλοισθε, μόνον Ἐκκλησία ἔστω μία. Et Gregorius Nazianzenus re ipsa praestitit, qui ut seditioni obviam iret, postquam ad Constantinopolitanam sedem admotus esset, protinus τὴν προστασίαν παρῃτήσατο, Socrat. Hist V, c. 7. FELL.

"If on my account there is sedition." Epiphanius, Against the Carpocratians book I, where he mentions our Clement, looks to this place, writing: "For he says in one of his letters: I withdraw, I depart; let the people of God be established," etc.; where I think εὐσταθείτω [let it be in good order] should be read, for which our Clement has "let it be at peace." How much this holy man loved the whole brotherhood, sought the common good and was zealous for the peace of the Church, and how abominable to him were the schisms which rend the seamless and untearable tunic of Christ, easily appears from this place: for no graver sin can be committed than to cut the unity of the Church, on the authority of Cyprian, who in the Book on the Unity of the Church denies that the inexpiable stain of discord is washed away by the blood of martyrdom or purged by suffering; which Chrysostom, homily 11 on Ephesians, without naming him, declares to be a bold but true saying. His words run thus: "A certain holy man said something that seems to be bold, but nevertheless he uttered it. What is it? He said that not even the blood of martyrdom can wipe out this sin," etc.; and a little below in the same homily he professes that out of zeal for peace he puts everything second, and indeed is ready to renounce the episcopate itself, provided the unity of the Church is preserved: "If then you suspect these things of us, we are ready to give up the office to whomever you wish; only let the Church be one"; in which it is probable that he set our Clement before himself as a pattern and had this place, to which he alludes, before his eyes. JUN. — "If on my account there is sedition." Epiphanius cites this place, heresy 27, and says too that it was written from the example and conduct of our Clement, who, brought to the chair of the Roman Church by the blessed Peter, renounced that office for as long as Linus and Cletus were alive. From this double succession perhaps — if not rather from the Churches of the Jews and of the Gentiles, held separately for a time by the blessed Peter and Paul, the apostles of the Jews and Gentiles — it may come about that writers agree so little whether Clement succeeded Peter immediately, or in the fourth place at least. Although I am not unaware that another cause too has been given by very many: namely, that no one can clearly be said to have succeeded him at Rome of whom it is much doubted whether he himself was ever at Rome. It should be noted in passing that in Epiphanius, at the place mentioned above, εὐσταθήτω may conveniently be put back for ἐνσταθήτω, although the learned Petavius (printed "doctis. Petavius") keeps the old reading. But this very thing which the blessed Clement urges in this place St Chrysostom professes and promises of himself, who says, homily 11 on the Letter to the Ephesians: "If then you suspect these things of us, we are ready to give up the office to whomever you wish; only let the Church be one." And Gregory Nazianzen performed it in fact, who, to meet a sedition, after he had been brought to the see of Constantinople, at once resigned the presidency, Socrates, History V, ch. 7. FELL.

(72) ‹ἐκχωρῶ› · printed under col 318

Ἐκχωρῶ, κ. τ. λ. Laudat hunc locum S. Epiphanius, Haer. 27, num. VI. GALL. — Ἐκχωρῶ, ἄπειμι. Ex memoria laudat S. Epiphanius haeresi 27, cap. 6, sic: Ἀναχωρῶ, ἄπειμι· ἐνσταθήτω aut juxta Patricium Junium εὐσταθείτω ὁ λαὸς τοῦ Θεοῦ. Idem Junius apponit verba B. Chrysostomi valde similia, ex fine homiliae 11, in Epistolam ad Ephesios. A te vero addi potest locus Origenis homil. 19, in Jeremiam, postremae editionis, p. 194. COT. — Ἐκχωρῶ, ἄπειμι. Scripsit Clemens ἀναχωρῶ, ἄπειμι, εὐσταθείτω ὁ λαὸς τοῦ Θεοῦ, ut Epiphanius docet p. 107, hoc est bene se habeat populus Dei. At Clemens episcopus Romanus, an Ecclesia Romana dicere posset: Ποιῶ τὰ προστασσόμενα ὑπὸ τοῦ πλήθους, quod nihil iniquius, sordidiusve? BERN.

"I withdraw," etc. St Epiphanius quotes this place, Heresy 27, no. 6. GALL. — "I withdraw, I depart." St Epiphanius quotes it from memory, heresy 27, ch. 6, thus: "I withdraw, I depart; let the people of God be established," or, according to Patrick Young [Junius], "be in good order." The same Young adds very similar words of the blessed Chrysostom from the end of homily 11 on the Letter to the Ephesians. You may also add the place of Origen, homily 19 on Jeremiah, in the latest edition, p. 194. COT. — "I withdraw, I depart." Clement wrote "I withdraw, I depart, let the people of God be in good order," as Epiphanius teaches, p. 107, that is, "let the people of God be well." But could Clement, bishop of Rome, or the Roman Church, say "I do what is commanded by the multitude," than which nothing is more unjust or more base? BERN.

(77)–(78) — text references called in Migne's Latin of this column (calls not seen), printed as a full-width line under cols 317–318 Exod. XXXII, 7, 9, 10, 31, 32, XXXIII, 3; Deut. IX, 12-14. — Psal. XXIII, 1.

Exod. 32:7, 9, 10, 31, 32; 33:3; Deut. 9:12–14. — Ps. 23:1.

The notes printed in this column's half of the note band, (71) (continued) and (72), are called in the Greek of col 317 and are set in n317.

(79)–(80) — text references called in Migne's Latin of this column (Judith 79, Esther 80), printed under col 319 Judith. VIII-XIII. — Esth. V, XIV, XV.

Jdt. 8–13. — Esth. 5, 14, 15.

The notes printed in this column's half of the note band, (73) and (74), are called in the Greek of col 320 and are set in n320.

(73) ‹ἵνα δὲ› · printed under col 319

Ἵνα δέ, κ. τ. λ. Huc respexit Origenes tom. IX, in Joan., p. 143. GALL.

"But that," etc. Origen looked to this place, volume IX on John, p. 143. GALL.

(74) ‹πολλοὶ βασιλεῖς καὶ ἡγούμενοι› · printed under cols 319–320

Πολλοὶ βασιλεῖς καὶ ἡγούμενοι. En Origenis verba in Joannem, p. 142, 143, huc respicientis: Μεμαρτύρηται δὲ καὶ παρὰ τοῖς ἔθνεσιν, ὅτι πολλοί τινες λοιμικῶν ἐνσκηψάντων νοσημάτων, ἑαυτοὺς σφάγια ὑπὲρ τοῦ κοινοῦ παραδεδώκασι, καὶ παραδέχεται ταῦθ' οὕτως γεγονέναι, οὐκ ἀλόγως πιστεύσας ταῖς ἱστορίαις ὁ πιστὸς Κλήμης, ὑπὸ Παύλου μαρτυρούμενος. Hoc est: Relatum autem ac testatum etiam apud gentiles est, multos, cum pestilentes morbi grassarentur, seipsos in victimas pro patria tradidisse. Atque haec ita evenisse admittit, non sine causa historiis credens, Clemens ille fidelis, cui testimonium tribuitur a Paulo. Idem in iisdem Commentariis, p. 363: Περὶ δὲ τοῦ πολλάκις ἐπικρατούντων τινῶν χαλεπῶν ἐν τῷ τῶν ἀνθρώπων γένει, οἷον λοιμῶν, ἢ ἐπιβλαβῶν νηνεμιῶν, ἢ λιμῶν, λύεσθαι τὰ τοιαῦτα, οἱονεὶ καταργουμένου τοῦ ἐνεργοῦντος αὐτὰ πονηροῦ πνεύματος, διὰ τὸ ἑαυτόν τινα ὑπὲρ τοῦ κοινοῦ διδόναι, πολλαὶ φέρονται Ἑλλήνων καὶ Βαρβάρων ἱστορίαι, τὴν περὶ τοῦ τοιούτου εὔνοιαν (male interpres ἔννοιαν) οὐκ ἀποπτυόντων οὐδὲ ἀποδοκιμαζόντων. Πότερον μὲν οὖν ἀληθῆ ἐστι τὰ τοιαῦτα, ἢ μή, οὐ τοῦ παρόντος ἐστὶ καιροῦ μετὰ ἐξετάσεως διαλαβεῖν. Verti debuit: Quod autem frequenter invalescentibus rebus quibusdam asperis in humano genere, veluti peste, aut nocua serenitate ac ventorum cessatione, aut fame, solvantur haec, quasi sublato malo spiritu qui ea operabatur, eo quod aliquis seipsum pro cunctis obtulerit, multae feruntur Graecorum et barbarorum historiae, hujusmodi benevolentiam neque respuentium neque reprobantium. Utrum autem illae narrationes verae sint, necne, non est praesentis temporis accurate disceptare. Quibus similia profert lib. IV in Epistolam ad Romanos, ante finem, atque, tomo I contra Celsum, ante medium. Nihil porro notius iis quae referuntur de Menoeceo, Codro, Macaria, Protogenia et Pandora, Philaenis fratribus, Lei filiabus, Curtio, Deciis, aliisque qui se ultro morti pro communi civium salute obtulerunt. COT. — Πολλοὶ βασιλεῖς καὶ ἡγούμενοι. Quales Codrus, Lycurgus; Genusius Cippus, M. Curtius et Scipio Africanus, qui ingratam urbem relicturus, per quem stetit ut ingrata esse posset, Clementis nostri fere verbis ei valedixit, dicens: Exeo, si plus quam tibi expedit crevi. Quin et Oedipus, λοιμικοῦ τινος ἐνστάντος καιροῦ, χρησμοδοτηθείς (auctoris nostri verba affero) a poeta inducitur in eumdem morem verba faciens: Quicunque fessi corpore et morbo graves / Semianima trahitis corpora, en fugio, exeo, / Relevate colla, mitior coeli status / Post terga sequitur. FELL.

"Many kings and leaders." Here are the words of Origen on John, pp. 142, 143, looking to this place: "It is attested also among the nations that many, when pestilent diseases had broken out, gave themselves up as victims for the common good; and the faithful Clement, to whom Paul bears witness, accepts that these things happened so, not without reason believing the histories." That is: "It is reported and attested also among the gentiles that many, when pestilent diseases were raging, gave themselves up as victims for their country. And that faithful Clement, to whom testimony is given by Paul, admits that these things so happened, not without cause believing the histories." The same, in the same Commentaries, p. 363: "Concerning the fact that, when certain grievous things often prevail in the human race, such as pestilences, or harmful calms, or famines, such things are dissolved, as though the evil spirit that works them were brought to nothing, because someone gives himself for the common good, many histories of Greeks and barbarians are current, who do not spit upon or reject such goodwill" (the translator wrongly [read] ἔννοιαν [notion]). "Whether such things are true or not, it is not for the present occasion to discuss with examination." It should have been translated: "That when certain harsh things often prevail in the human race, such as pestilence, or harmful calm and cessation of the winds, or famine, these are dissolved, as though the evil spirit that was working them were removed, because someone offered himself for all, many histories of Greeks and barbarians are reported, which neither reject nor disapprove goodwill of this kind. Whether those narratives are true or not, it is not for the present time to discuss accurately." He brings forward similar things in book IV on the Letter to the Romans, before the end, and in volume I against Celsus, before the middle. Nothing, moreover, is better known than what is told of Menoeceus, Codrus, Macaria, Protogenia and Pandora, the brothers Philaeni, the daughters of Leos, Curtius, the Decii, and others who offered themselves freely to death for the common safety of the citizens. COT. — "Many kings and leaders." Such as Codrus, Lycurgus; Genucius Cippus, M. Curtius and Scipio Africanus, who, about to leave the ungrateful city (it was owing to him that it was able to be ungrateful), bade it farewell almost in the words of our Clement, saying: "I go out, if I have grown greater than is expedient for you." Indeed Oedipus too, "when a time of pestilence had set in, having received an oracle" (I give our author's words), is brought on by the poet speaking in the same manner: "Whoever of you, weary in body and heavy with disease, drag half-dead bodies, see, I flee, I go out; lift up your necks: a milder state of the sky follows behind me." FELL.

(75) ‹ἐπιστάμεθα πολλοὺς› · printed under col 320

Ἐπιστάμεθα πολλούς, etc. Ad horum exemplum postea B. Paulinus Nolanus praesul subiit voluntariam servitutem, ut filium viduae liberaret; referente magno Gregorio, lib. III Dialogorum, cap. 1: Ἂν αἰχμάλωτον, inquit incertus scriptor de Persica captivitate a R. P. Francisco Combefisio publici juris factus, θεάσῃ δακρύοντα, προσπίπτοντα, ταλαιπωροῦντα, χειμαζόμενον, τόπον ἐκ τόπου πρὸς εὐποιίαν μετερχόμενον, μαστιζόμενον, ὑπὲρ Χριστοῦ, καταπονούμενον, καὶ ὡς κτῆνος πιπρασκόμενον· μὴ μόνον χρήματα, ἀλλ' εἰ δυνατὸν τὰ ἑαυτῶν σώματα μεταδώσωμεν· καλὸν γὰρ ἀγοράσαι Χριστὸν πιπρασκόμενον. COT. — Ἐπιστάμεθα. Hujus rei exempla dabit B. Paulus, Ep. ad Rom c. XVI, 3, Priscam et Aquilam, qui pro anima ejus suas cervices supposuerunt; et ad Philip. II, 30, Epaphroditum animae suae parabolanum, παραβολευσάμενον τῇ ψυχῇ. Sequentium temporum heroas, qui hac laude claruerunt, referre mora esset. Gentis tamen nostrae protomartyr S. Albanus a nobis praeteriri minime debet, qui sub Diocletiano, pro clerico hospite, qui persecutionem fugientem susceperat, se ipsum tradens, post verbera, aliaque acerbiora tormenta, capite plexus est; quemadmodum Baronius ad. an. 103, ex Beda nostrate historiam narrat. Hoc autem in loco observari poterit, durante primaevae charitatis impetu, tantam fuisse Parabolanorum segetem, quibus id negotii dabatur, ut propriae salutis dispendio alienam procurarent, inque tam magna hominum collegia excrevisse, ut eorum numerum imperatorum rescriptis necesse esset coerceri, quemadmodum videre est cod. Theod., lib. XVI, tit. II, de Ep. Eccles. et clericis, leg. 42. FELL.

"We know many," etc. After their example the blessed Paulinus, prelate of Nola, afterwards underwent voluntary slavery to free a widow's son, as Gregory the Great relates, Dialogues book III, ch. 1. "If you see a captive," says the uncertain writer on the Persian captivity published by the Reverend Father François Combefis, "weeping, falling at your feet, in misery, storm-tossed, going from place to place for relief, scourged for Christ, worn down, and sold like a beast, let us give not only money, but, if possible, our own bodies; for it is good to buy Christ being sold." COT. — "We know." The blessed Paul will give examples of this: Letter to the Romans, ch. 16:3, Prisca and Aquila, who laid down their necks for his life; and to the Philippians 2:30, Epaphroditus, a parabolanus of his life, "having hazarded his life." It would be tedious to relate the heroes of the following ages who were renowned for this praise. Yet the protomartyr of our nation, St Alban, must by no means be passed over by us, who under Diocletian, giving himself up for a cleric, his guest, whom he had received when fleeing persecution, was beheaded after scourging and other harsher torments; as Baronius, at the year 103 [so printed], tells the story from our countryman Bede. It may be observed in this place that, while the impulse of primitive charity lasted, the crop of Parabolani — to whom the business was given of caring for the safety of others at the cost of their own — was so great, and grew into such large colleges of men, that it was necessary to restrain their number by the rescripts of the emperors, as may be seen in the Theodosian Code, book XVI, title II, On Bishops, Churches and Clerics, law 42. FELL.

(76) ‹λυτρώσονται› · printed under col 320

Λυτρώσονται. Forte λυτρώσωνται. Mill GALL.

"They will ransom." Perhaps λυτρώσωνται [subjunctive]. Mill. GALL.

(77) ‹Ἰουδὶθ ἡ μακαρία› · printed under col 320

Ἰουδὶθ ἡ μακαρία. Confer Clementem Alexandrinum, p. 521, et constabit illo aliquem juniorem inde haec quae hic legis deformasse, nec id quidem perite. BERN.

"Judith the blessed." Compare Clement of Alexandria, p. 521, and it will be clear that someone later than he misshaped from there what you read here, and not skilfully either. BERN.

(78) ‹οὐχ ἧττον αὖ› · printed under col 321

Οὐχ ἧττον αὖ. Ms. pro αὖ exhibet εἰ. Wott. tamen leg. αὖ cum editis. Sic et Clemens Alex. l. c. Πάλιν τε αὖ ἡ τελεία κατὰ πίστιν Ἐσθήρ. Et rursus perfecta illa in fide Esther. GALL.

"No less, again." For αὖ the manuscript shows εἰ. Wott[on], however, reads αὖ with the editions; so too Clement of Alexandria at the place cited: "And again Esther, perfect according to faith"; "And again that Esther, perfect in faith." GALL.

(79) ‹παντεπόπτην› · printed under col 321

Παντεπόπτην. Editi, praeter Londin. παντοποιητήν. Mill. et Wott. ex ms. restituunt παντεπόπτην. Quae vox occurrit etiam infra, cap. 58, et apud S. Polycarpum Epist. ad Philipp., cap. 7. ID.

"The All-seeing." The editions, except the London one, have "the Maker of all." Mill and Wott[on] restore "the All-seeing" from the manuscript. This word occurs also below, ch. 58, and in St Polycarp, Letter to the Philippians, ch. 7. ID[EM].

(80) ‹ὧν χάριν› · printed under col 321

Ὧν χάριν. Cujus gratia, seu secundum litteram Graecam, quorum; ita tamen ut illud quorum pariter referatur ad populum: quod nomen, cum collectivum sit, hanc patitur constructionem. Quocirca minus placet hic versio Cotelerii: propter pericula quae illa adierat. COUT.

"For whose sake." "For the sake of which," or, according to the Greek letter, "of whom"; yet so that "of whom" likewise refers to the people, a noun which, being collective, admits this construction. Therefore Cotelier's version here pleases less: "on account of the dangers which she had faced." COUT.

(81) ‹παραπτώματι› · printed under col 321

Παραπτώματι. Al. malunt περιπτώματι. Sed ms. lectio confirmatur ex Gal. VI, 1: Ἀδελφοί, ἐὰν καὶ προληφθῇ ἄνθρωπος ἔν τινι παραπτώματι: quo sane S. Pater respexisse videtur. GALL.

"In a transgression." Others prefer περιπτώματι [mishap]. But the manuscript reading is confirmed from Gal. 6:1: "Brethren, if a man is overtaken in any transgression," to which the holy Father indeed seems to have looked. GALL.

(82) ‹μνείᾳ› · printed under col 321

Μνείᾳ. Mill. in Prolegom. ad N. T., num. 142, ex isto Clementino loco colligit, S. Patrem in archetypo suo Epistolae Paulinae ad Rom. XII, 13 legisse, prout Interpres Vulgatus ac codices aliqui qui hodieque exstant pervetusti, ταῖς μνείαις τῶν ἁγίων κοινωνοῦντες. Sic et Wetst. in nupera N. Test. Gr. edit. l. c. Aliter Whitbyus in Exam. var. lect., p. 129. ID.

"In remembrance." Mill, in the Prolegomena to the New Testament, no. 142, gathers from this place of Clement that the holy Father read in his archetype of the Pauline Letter to the Romans, 12:13, as the Vulgate translator and some very old codices still extant [read], "sharing in the remembrances of the saints." So too Wetst[ein] in his recent edition of the Greek New Testament at the place cited. Whitby otherwise, Examination of Various Readings, p. 129. ID[EM].

(83) ‹ὀφείλει› · printed under cols 321–322

Ὀφείλει. Sic procul dubio legendum, quod et Jun. in margine libri sui ex conjectura posuit. Codd. impp. omnes (praeter Londin.), ἐφίλει. At ms. exhibet ΟΦΙΛΕΙ: in eoque vocalis ι pro diphthongo ει saepius ponitur. Wott. ID.

"Owes." So without doubt it should be read, which Jun[ius] too put by conjecture in the margin of his book. All the printed codices (except the London one) have ἐφίλει [loved]. But the manuscript shows ΟΦΙΛΕΙ; and in it the vowel ι is quite often put for the diphthong ει. Wott[on]. ID[EM].

(84) ‹ἡ νουθέτησις› · printed under col 322

Ἡ νουθέτησις, etc. Vide Clementem Alexandrinum, p. 122, unde interpolator haec habet. BERN.

"Admonition," etc. See Clement of Alexandria, p. 122, from whom the interpolator has these words. BERN.

(85) ‹παιδεύει› · printed under col 322

Παιδεύει. Ita quaedam exemplaria Proverb. III, 12; et Apostolus Hebr. XII, 6, item Alexandrinus Clemens Paedag. I, 9, Chrysostomus in Psalm. CX, et Catena Graecorum in Proverbia. Alii codices ἐλέγχει. At in Apocalypsi vers. 19, cap. 3, utrumque verbum conjungitur: Ἐγὼ ὅσους ἐὰν φιλῶ, ἐλέγχω καὶ παιδεύω. COT.

"Chastens." So certain copies of Prov. 3:12; and the Apostle, Heb. 12:6; likewise Clement of Alexandria, Paedagogus I, 9, Chrysostom on Ps. 110, and the Chain of the Greeks on Proverbs. Other codices have "reproves." But in the Apocalypse, v. 19 of ch. 3, both verbs are joined: "As many as I love, I reprove and chasten." COT.

(86) ‹ἔλαιον δὲ ἁμαρτωλῶν› · printed under col 322

Ἔλαιον δὲ ἁμαρτωλῶν. ראש Hebraeis est caput, praecipuum, venenum, amaror. Ideo in hoc loco psalm. CXL, 5, interpretantur capitis, vel praecipuum, vel amaritudinis: quam ultimam interpretationem Hieronymi sequitur Augustinus in Speculo. At LXX, vertentes ἁμαρτωλοῦ, aut legerunt רע seu רשע aut putaverunt veneni metaphoram per nomen peccatoris esse reddendam. ID.

"But the oil of sinners." Rosh, to the Hebrews, is "head," "chief," "poison," "bitterness." Therefore in this place, Ps. 140:5, they interpret it "of the head," or "the chief," or "of bitterness"; which last interpretation, Jerome's, Augustine follows in the Speculum. But the Seventy, translating "of a sinner," either read ra' or rasha' [wicked], or thought that the metaphor of poison should be rendered by the noun "sinner." ID[EM].

(87) ‹οὐχ ἄψεται› · printed under col 322

Οὐχ ἄψεται. Sic editi juxta LXX cod. Alex., quam quidem lectionem probat Wott. licet ms. exhibeat ΟΥΚ ΟΨΕΤΑΙ. Sed Mill. ms. adhaerens, ita distinguit: οὐ κόψεται. GALL.

"Shall not touch." So the editions, according to the Alexandrian codex of the Seventy, a reading which Wott[on] indeed approves, although the manuscript shows ΟΥΚ ΟΨΕΤΑΙ. But Mill, holding to the manuscript, divides it thus: οὐ κόψεται [shall not smite]. GALL.

(81)–(83) — text references called in Migne's Latin of this column (calls not seen; the second figure prints like 81), printed under cols 321–322 Psal. CXVII, 18. — Prov. III, 12. — Psal. CXL, 5.

Ps. 117:18. — Prov. 3:12. — Ps. 140:5.

The notes printed in this column's half of the note band, (83) to (87), are called in the Greek of col 321 and are set in n321.

(84)–(85) — text references called in Migne's Latin of this column (calls not seen), printed under col 323 Job V, 17-26. — I Petr. V, 5.

Job 5:17–26. — 1 Pet. 5:5.

The notes printed in this column's half of the note band, (88) to (91), are called in the Greek of col 324 and are set in n324.

(88) ‹δεσπότου› · printed under col 323

Δεσπότου, κ. τ. λ. Jun. cum editis locum hunc ita supplet: δεσπό[του· καὶ γὰρ] ἀγαθὸς ὢν παιδ[ευτής, θέλει νουθετ]ηθῆναι ἡμᾶς. Sed non prorsus ad fidem ms. cod. qui sic habet: ΔΕΣΠΟΤ— ΑΓΑΘΟΣΩΝΠΑΙΔΕ — ΕΙΣΤ — ΗΘΗΝΑΙΗΜΑΣ. Legit itaque Wott.: δεσπότ[ου· καὶ γὰρ] ἀγαθὸς ὢν παιδε[ύει ὁ Θεὸς] εἰς τ[ὸ νουθετ]ηθῆναι ἡμᾶς. Dav. autem ita scribendum putat: δεσπότ[ου. Θεὸς γὰρ] ἀγαθὸς ὢν παιδε[ύει, ἀλλ'] εἰς τ[ὸ εὐθυν]θῆναι ἡμᾶς. Quod quidem supplementum Cler. felicissimum vocat. Verum nos Wottonianam lectionem sequimur, utpote quae pressius ms. exprimat. GALL.

"Of the Master," etc. Jun[ius], with the editions, fills this place thus: "of the Master; for being a good chastener, He wishes us to be admonished." But not quite in keeping with the manuscript codex, which runs thus: ΔΕΣΠΟΤ— ΑΓΑΘΟΣΩΝΠΑΙΔΕ — ΕΙΣΤ — ΗΘΗΝΑΙΗΜΑΣ. So Wott[on] reads: "of the Master; for being good, God chastens [us] so that we may be admonished." Dav[ies], however, thinks it should be written thus: "of the Master. For God, being good, chastens, but so that we may be set straight"; which supplement Cler[icus] calls most happy. But we follow Wotton's reading, as expressing the manuscript more closely. GALL.

(89) ‹κάμψαντες τὰ γόνατα τῆς καρδίας ὑμῶν› · printed under col 323

Κάμψαντες τὰ γόνατα τῆς καρδίας ὑμῶν. Haec phrasis in Patribus et conciliis frequens, desumpta videtur ex oratione Manassis, quam quaedam biblia complectuntur, quamque referunt Constitutiones apostolicae, lib. II, cap. 22. Multas vero similes in scriptoribus sacris et ecclesiasticis invenies. COT.

"Bending the knees of your heart." This phrase, frequent in the Fathers and councils, seems taken from the Prayer of Manasseh, which some Bibles contain and which the Apostolic Constitutions report, book II, ch. 22. You will find many similar ones in sacred and ecclesiastical writers. COT.

(90) ‹ἢ καθ' ὑπεροχὴν δοκοῦντας ἐκριφῆναι ἐκ τῆς ἐλπίδος αὐτοῦ› · printed under col 323

Ἢ καθ' ὑπεροχὴν δοκοῦντας, ἐκριφῆναι ἐκ τῆς ἐλπίδος αὐτοῦ. Nihil muto; capite 51, ὀφείλουσιν τὸ κοινὸν τῆς ἐλπίδος σκοπεῖν. Lege hic S. Ignatium ad Ephesios 1, ad Magnesianos 9, ad Philadelphenos 5, 11, et S. Polycarpum, Epistolae cap. 8. Severus de Vita B. Martini, cap. ult.: Jesum testor, spemque communem. ID. — Ἐκ τῆς ἐλπίδος. Forte, κιγκλίδος, vel ἐπαύλιδος potius. Basilius in psal. XXVIII, homil. prima: Μία ἐστὶν αὐλή, ἁγία τοῦ Θεοῦ Ἐκκλησία· ἣν αὐλὴ πρότερον ἡ τῶν Ἰουδαίων Συναγωγή, ἀλλὰ μετὰ τὴν εἰς Χριστὸν ἁμαρτίαν ἐγένετο ἡ ἔπαυλις αὐτῶν ἠρημωμένη. JUN.

"Than, seeming to be pre-eminent, to be cast out from His hope." I change nothing; in ch. 51, "they ought to look to the common [good] of hope." Read here St Ignatius to the Ephesians 1, to the Magnesians 9, to the Philadelphians 5, 11, and St Polycarp, Letter ch. 8. Severus, On the Life of the Blessed Martin, last ch.: "I call Jesus to witness, and our common hope." ID[EM]. — "From His hope." Perhaps "from the lattice," or rather "from the fold." Basil, on Ps. 28, first homily: "There is one court, the holy Church of God; the court formerly was the Synagogue of the Jews, but after the sin against Christ their homestead became desolate." JUN.

(91) ‹ἡ πανάρετος Σοφία› · printed under cols 323–324, continued at the head of the note band of col 325

Ἡ πανάρετος Σοφία. Librum Proverbiorum, πανάρετον σοφίαν appellat, post Clementem Romanum, Clemens Alexandrinus in Miscellaneo 2, p. 420, citans versum ultimum primi capitis sacri Operis illius; itemque Hegesippus, Irenaeus, καὶ ὁ πᾶς τῶν ἀρχαίων χορός apud Eusebium Hist. Eccles., lib. IV, cap. 22. Sed et eodem nomine insignitur Sapientiae volumen ab Athanasio in Synopsi, Epiphanio Libro de mensuris et ponderibus, cap. 4; Damasceno. Orthodoxae fidei lib. IV, cap. 18, et a Gregorio Nysseno, lib. VII contra Eunomium, Edit. Parisiens. an. 1638, tom. II, 638. In Bibliothecae Regiae codice Biblico 721: Σοφία Σολομῶντος ἡ πανάρετος, et 1253: Σοφία Σολομῶντος πανάρετος. At codice 772, Lexicon vocum sacrae Scripturae, ubi de Sapientia Salomonis, in titulo habet, λέξις τῆς παν⟨α⟩ρέτου. Praeterea Sapientiam Siracidis, seu Ecclesiasticum vocari πανάρετον Σοφίαν, et πανάρετον invenies in Eusebii lib. VIII Demonstrationis evangelicae, p. 393, cujus verba refert Hieronymus ad Danielis IX, 24, et in ejusdem Eusebii et aliorum Chronicis, in Hieronymo, Praefatione ad libros Salomonis; item apud Isidorum Pelusiotam, lib. III, epist. 66; Cassiodorum, Divinarum lectionum cap. V; et Georgium Cedrenum edit. Basil. p. 159, l. XLVI. Jam quod σοφία simpliciter ac Sapientia de Proverbiis dicatur, ostendunt loca Constitutionum apostolicarum lib. I, cap. 7 et 10; lib. II, cap. 3; lib. IV, cap. 11 et alibi; Justini martyris in Dialogo p. 359; Melitonis Sardensis apud Eusebium Hist. lib. IV, cap. 26; Irenaei lib. IV, cap. 37; Clementis Alexandrini in Protreptico p. 52; Paedagog. II, cap. 2, et Strom. I, pag. 317; Origenis Homil. 14 in Genesim. 6 in Exodum, ac saepe; Gregorii Nysseni Libro de Vita Mosis paulo ante finem, oratione 3 De oratione Dominica, et in ὑποτυπώσει de pietatis scopo; Chrysostomi sive alterius sermone de tribus pueris, tom. VI. Quibus adjunge veterem interpretem Epistolae Ignatio attributae ad Tarsenses cap. 6. In quem locum homo litteratus Jacobus Usserius, prava deceptus versione, falso citat Athanasii librum De decretis Nicaenae synodi. Verba Alexandrini archiepiscopi sunt (tom. I, p. 276): Ὁ εἰπὼν ὡς Σοφία· Πρὸ δὲ πάντων βουνῶν γεννᾷ με. Quae interpretantur: Qui dixit, ut in Sapientiae libro habetur, cum significent: Qui dixit, quatenus Sapientia. Proverb. VIII, 25. Similiter Ecclesiastico σοφίας, sapientiae, nomen absolute datur per multos, Origenem homil. 2 in psalmum XXXVIII; homil. 6 Graeca in Jeremiam, et ad Roman. IX, 20, 21; Gregorium Nyssenum de Vita Mosis, non multo ante medium; Hieronymum dialogo I adversus Pelagianos, cap. 10; pseudo-Hieronymum ad II Corinth. IX, 7. Ratio autem earum appellationum ex eo peti debet, quod sapientes viri praedictis libris praecepta sapientiae omniumque virtutum comprehenderint. Ita enim Epiphanius haeresi 69, cap. 11, Paschatis diem, ἁγίαν Θεοῦ πανάρετον ἡμέραν indigitat. Denique Παροιμίαι sunt Σοφία παιδαγωγική, Gregorio Nazianzeno oratione 11. Ecclesiasticus est, A Deo spirata Sapientia, Magna Sapientia, in Excerptis chronologicis ex Eusebio, Africano, et aliis. Atque de Cantico canticorum, scriptor homiliae de Susanna tom. VI Chrysostomi ait: Κατὰ τὴν Σοφίαν τὴν λέγουσαν, Κῆπος κεκλεισμένος, πηγὴ ἐσφραγισμένη (Cant. IV, 12). Auctor Operis imperfecti in Matthaeum apud eumdem Patrem, ad Matth. VI, 6: Sicut in Canticis ex persona Ecclesiae Sapientia dicit; et consarcinator epistolae decretalis primae, Clementi nostro affictae: Dicente Sapientia, Valida est dilectio ut mors. Cant. VIII, 6. COT. — Πανάρετος. SS. Patres quorum mentio Euseb. lib. IV, c. 22, vocabant sapientiam πανάρετον librum Parabolarum Salomonis apocryphum, non Proverbia aut Ecclesiasten. Hunc locum citat Clemens Alexandrinus, p. 126. BERN.

"The all-virtuous Wisdom." Clement of Alexandria, after Clement of Rome, calls the book of Proverbs "all-virtuous wisdom," in Miscellany 2, p. 420, citing the last verse of the first chapter of that sacred work; and likewise Hegesippus, Irenaeus, "and the whole chorus of the ancients," in Eusebius, Ecclesiastical History, book IV, ch. 22. But the volume of Wisdom too is distinguished by the same name by Athanasius in the Synopsis, by Epiphanius in the Book on Measures and Weights, ch. 4, by the Damascene, On the Orthodox Faith book IV, ch. 18, and by Gregory of Nyssa, Against Eunomius book VII, Paris edition of the year 1638, vol. II, 638. In the Biblical codex 721 of the Royal Library: "The Wisdom of Solomon, the all-virtuous," and in 1253: "The Wisdom of Solomon, all-virtuous." But in codex 772, a Lexicon of the words of Sacred Scripture, where it deals with the Wisdom of Solomon, it has in the title "Word-list of the all-virtuous." Moreover you will find that the Wisdom of Sirach, or Ecclesiasticus, is called "all-virtuous Wisdom" and "all-virtuous" in Eusebius, Demonstration of the Gospel book VIII, p. 393, whose words Jerome reports on Dan. 9:24, and in the Chronicles of the same Eusebius and others; in Jerome, Preface to the books of Solomon; likewise in Isidore of Pelusium, book III, letter 66; Cassiodorus, Divine Readings ch. 5; and George Cedrenus, Basel edition, p. 159, l. 46. Again, that Proverbs is called simply σοφία and Wisdom is shown by places of the Apostolic Constitutions, book I, ch. 7 and 10; book II, ch. 3; book IV, ch. 11 and elsewhere; of Justin Martyr in the Dialogue, p. 359; of Melito of Sardis in Eusebius, History book IV, ch. 26; of Irenaeus, book IV, ch. 37; of Clement of Alexandria in the Protrepticus, p. 52, Paedagogus II, ch. 2, and Stromata I, p. 317; of Origen, homily 14 on Genesis, 6 on Exodus, and often; of Gregory of Nyssa in the Book on the Life of Moses a little before the end, in oration 3 On the Lord's Prayer, and in the Outline on the aim of piety; of Chrysostom, or another, in the sermon on the three youths, vol. VI. To these add the old translator of the Letter attributed to Ignatius, to the Tarsians, ch. 6. On which place that man of letters James Ussher, deceived by a faulty version, wrongly cites Athanasius' book On the Decrees of the Council of Nicaea. The words of the Alexandrian archbishop are (vol. I, p. 276): "He who said, as Wisdom: But before all the hills He begets me." These are translated: "He who said, as is found in the book of Wisdom," whereas they mean: "He who said, as Wisdom," Prov. 8:25. Similarly the name σοφία, wisdom, is given absolutely to Ecclesiasticus by many: Origen, homily 2 on Ps. 38, Greek homily 6 on Jeremiah, and on Rom. 9:20, 21; Gregory of Nyssa, On the Life of Moses, not long before the middle; Jerome, dialogue I against the Pelagians, ch. 10; pseudo-Jerome on 2 Cor. 9:7. The reason for these names must be sought from the fact that wise men included in the said books the precepts of wisdom and of all the virtues. For so Epiphanius, heresy 69, ch. 11, designates the day of Easter "the holy, all-virtuous day of God." Finally, Proverbs is "educating Wisdom" for Gregory Nazianzen, oration 11; Ecclesiasticus is "Wisdom breathed by God," "the Great Wisdom," in the Chronological Excerpts from Eusebius, Africanus and others. And of the Song of Songs the writer of the homily on Susanna, vol. VI of Chrysostom, says: "According to the Wisdom which says: A garden enclosed, a fountain sealed" (Song 4:12). The author of the Unfinished Work on Matthew, in the same Father, on Matt. 6:6: "As Wisdom says in the Canticles in the person of the Church"; and the patcher-together of the first decretal letter, falsely ascribed to our Clement: "As Wisdom says: Love is strong as death," Song 8:6. COT. — "All-virtuous." The holy Fathers mentioned by Eusebius, book IV, ch. 22, called "all-virtuous wisdom" the apocryphal book of the Parables of Solomon, not Proverbs or Ecclesiastes. Clement of Alexandria cites this place, p. 126. BERN.

(91) continued from col 324: its end, printed at the head of this column's note band ("κεκλεισμένος, πηγὴ ἐσφραγισμένη (Cant. IV, 12) … BERN."), is set whole in n324.

(92) ‹ἀπωλείᾳ› · printed under col 325

Ἀπωλείᾳ. Sic Wott. ex ms. editi, praeter Lond. ἀπολείᾳ. GALL.

"Destruction" [ἀπωλείᾳ]. So Wott[on] from the manuscript; the editions, except the London one, have ἀπολείᾳ. GALL[AND].

(93) ‹πολιορκία. Ἔσται γάρ› · printed under col 325

Πολιορκία. Ἔσται γάρ. Non agnoscit quae interseruntur in quibusdam LXX Interpretum editionibus, ἢ ὅταν ἔρχηται ὑμῖν ὄλεθρος, et ab aliis rectius absunt; quemadmodum ab Hebraeo, a Vulgata, a Catena in Proverbia, et ab initio libri De singularitate clericorum, in Operibus S. Cypriani: videntur autem ex versiculo praecedente, Proverb. I, 26 irrepsisse, perperam repetita; aut esse Scholium, vel interpretatio alia. Certe versio Luciferi lib. I pro S. Athanasio, ex solo additamento constat: Itaque et ego vestra perditione ridebo: gratulabor autem adversus vos, cum venerit vobis subito tumultus, eversio autem similis procellae, cum advenerit autem vobis interitus. Erit enim cum me invocabitis, ego autem non exaudiam. Quem textum ampliorem ideo retuli, quia principium illius simili modo concipitur in antiquissima Cypriani editione anni 1471, dicto tractatu De singularitate clericorum: Itaque et ego vestrae perditioni superridebo. Gratulabor ergo adversum vos; cum advenerit vobis subito tumultus; eversio autem simul et procellae, et cum advenerit vobis pressura et expugnatio. Erit enim cum me invocaveritis; ego autem non exaudiam vos. Addiderunt ergo recentiores ex LXX post adversum vos, cum advenerit vobis interitus. Quo modo etiam codex Regius 156, qui opusculum attribuit Origeni, in eoque impressis libris hic emendatior est, quod exhibet, Eversio autem similis procellae. COT.

"Siege. For it shall be." He does not recognize what is inserted in some editions of the Seventy Translators, "or when destruction comes upon you," which is more rightly absent from others, as it is from the Hebrew, from the Vulgate, from the Catena on Proverbs, and from the beginning of the book On the Singularity of Clerics among the works of St Cyprian. They seem to have crept in from the preceding verse, Prov. 1:26, wrongly repeated, or else to be a scholium or another rendering. Certainly the version of Lucifer, book I For St Athanasius, consists of the addition alone: "So I too will laugh at your perdition; I will rejoice against you when sudden tumult comes upon you, and overthrow like a storm, when ruin comes upon you. For it shall be that you will call upon me, but I will not hear." I have quoted this fuller text because its beginning is framed in a similar way in the very ancient edition of Cyprian of the year 1471, in the said treatise On the Singularity of Clerics: "So I too will laugh over your perdition. I will rejoice therefore against you, when sudden tumult comes upon you, and overthrow together with storm, and when distress and assault come upon you. For it shall be that you will call upon me, but I will not hear you." The more recent [editors] therefore added from the Seventy, after "against you," "when ruin comes upon you." In the same way also the Royal codex 156, which attributes the little work to Origen, is here more correct than the printed books, in that it gives "and overthrow like a storm." COT[ELIER].

(94) ‹πλησθήσον[ται]› · printed under cols 325–326, continued at the head of the note band of col 327

Desideratur hic in exemplari antiquo folium integrum, quod quatuor impressi codicis folia constituit. Si unius tantum aut alterius vocis defectus fuisset et paucarum litterarum lacuna, medicinam qualemcunque huic loco male affecto, non minus quam aliis, afferre conati fuissemus, sin minus pristinae sanitati et integritati reddere, licuisset; sed πάθος est ἀνίατον, et vulnus majus quam ut ullo conjecturae emplastro tegi possit; exspectandus est ex Aegypto vel Graecia novus Aesculapius, qui Clementi nostro ποδαγρῶντι subveniat. Quae in reliquo corpore medicam manum prorsus refugere non videbantur, pro facultatis nostrae modulo, sarcire et καταρτίζειν conati sumus; quam bene? penes doctos, et artis criticae mystas, judicium esto. Passim autem in membranis ex quibus epistola haec descripta est, observare licet, ν finale additum esse tertiis personis verborum, desinentibus in ε et in ι, licet sequentis dictionis littera initialis sit consona, contra receptum et communem scribendi usum; quod summae antiquitatis non leve argumentum est, cum in antiquis marmoribus, et mss. omnibus codicibus, qui grandioribus litteris exarati sunt, eadem scribendi forma reperiatur. Sed manum de tabula, praeter enim operas typographicas, quae desinente jam opere plus solito festinant, et notas has abrumpunt; muneris nostri cura, et familiae privata negotia domum revocant, nec sine dispendio diutius abesse sinunt. Si ῥακώματα haec nostra, benigne Lector, purpurae Clementinae assuta, non indigne te ferre, (cum scias, ut loquitur Libanius, ad Evagoram epistola nondum edita, ὅτι καὶ ῥάκια, καὶ τὴν καλλίστην ἐσθῆτα, πολλάκις ἐν δέχεται κιβώτιον) et primitias has subita manu collectas, quas nunc in ara benevolentiae tuae colloco, palato tuo non ingratas esse, nec omnino displicere intellexero; postea, si Deus vitam cum valetudine indulserit, largioribus manipulis sinum implebo, et uberiorem messem adolebo. Interea his fruere, et ornatissimo humanissimoque viro, domino doctori Duppa, celeberrimae Academiae Oxoniensis vicecancellario dignissimo, gratias mecum agito; qui dum opus hoc urgeo, humanitate me singulari et benevolentia complexus est, qui thesauros Academiae reclusit, qui typos Savilianos πρόφρονι θυμῷ communicavit, qui lentas typographorum moras auctoritate sua castigavit, et aucto operariorum numero, editionem hanc multum promovit. Errata quae a nobis, vel typographis, commissa sunt, humaniter condona, festinationi da veniam, et quales alios tibi fieri velis, talem te nobis praebe. Vale, et humanum esse, errare, memineris. JUN. — Hic haud dubie locum habuit Sibyllae testimonium, de quo auctor Quaestionum ad orthodoxos, ut ex Irenaeo erudite colligit Cl. Cotelerius. Videant etiam quibus frui datum est Leontii Cyprii locos theologicos, annon ex his lacuna ista posset utcunque suppleri. In his certe utriusque Clementis Epistolae fragmenta haberi, qui manu exaratos legit, affirmat Fr. Turrianus, Defens. epist. pont., lib. V, c. 20. COLOM.

A whole leaf is missing here in the ancient exemplar, amounting to four leaves of the printed book. If there had been the loss of only one word or another and a gap of a few letters, we should have tried to bring some remedy or other to this ill-affected place, no less than to others, and, if not to restore it to its former health and soundness, [at least what] was permissible; but the malady is incurable, and the wound too great to be covered by any plaster of conjecture: a new Aesculapius must be awaited from Egypt or Greece, to come to the aid of our gouty Clement. What in the rest of the body did not seem wholly to shun the physician's hand we have tried, according to the measure of our ability, to patch and to mend: how well, let the learned and the initiates of the critical art judge. Throughout the parchments from which this letter was copied, one may observe that final ν is added to the third persons of verbs ending in ε and in ι, even though the initial letter of the following word is a consonant, against the received and common usage of writing; which is no slight argument of the highest antiquity, since the same form of writing is found in ancient marbles and in all manuscript codices written in larger letters. But hand from the tablet: for besides the printers, who, with the work now ending, hurry more than usual and cut these notes short, the charge of my office and the private business of my household call me home, and do not allow me to be away longer without loss. If I learn, kind Reader, that you do not take it amiss that these rags of mine have been sewn on to the purple of Clement (since you know, as Libanius says in a letter to Evagoras not yet published, "that one chest often receives both rags and the most beautiful garment"), and that these first-fruits gathered in haste, which I now place on the altar of your goodwill, are not unwelcome to your palate nor wholly displeasing, then afterwards, if God grants life with health, I shall fill your lap with larger sheaves and burn a richer harvest. Meanwhile enjoy these, and join me in thanking that most distinguished and most kindly man, Dr Duppa, most worthy vice-chancellor of the renowned University of Oxford, who, while I was pressing on with this work, embraced me with singular kindness and goodwill, who opened the treasures of the University, who with a ready heart shared the Savilian types, who with his authority chastised the slow delays of the printers, and by increasing the number of workmen greatly advanced this edition. The errors committed by us or by the printers, kindly pardon; grant indulgence to haste; and show yourself to us such as you would wish others to be to you. Farewell, and remember that to err is human. JUN[IUS]. — Here without doubt stood the testimony of the Sibyl, of which the author of the Questions to the Orthodox [speaks], as the learned Cotelier ably gathers from Irenaeus. Let those also to whom it has been granted to enjoy the Loci theologici of Leontius of Cyprus see whether this lacuna could somehow be filled from them. That fragments of the Letter of each Clement are contained in them is affirmed by Fr. Turrianus, who read them in manuscript, Defens. epist. pont., book V, ch. 20. COLOM[ESIUS].

(95) ‹. . . ιπον› · printed under col 326 (right half of the note band)

… Ιπον. Editi, excepto Londin. ητον. Deest folium in ms. Comma tamen proxime sequens post πλησθήσονται, ex Proverbiis legendum esse non dubitat Wott. Et τὸ — ιπον, forte εἶπον vel ἔλιπον, claudere sententiam putat. GALL.

"… -ipon." The editions, except the London one, have "-ēton." A leaf is missing in the manuscript. Wott[on], however, does not doubt that the clause immediately following after πλησθήσονται is to be read from Proverbs; and he thinks that the "-ipon", perhaps εἶπον or ἔλιπον, closed the sentence. GALL[AND].

(88) ‹saturabuntur› (Latin text) · printed under col 325

Prov. I, 23-32.

Prov. 1:23–32.

Notes (94) and (95), called in the Greek of col 325, are printed partly in this column's half of the note band; set whole in n325.

(87) ‹in populum peculiarem› (Latin text) · printed under col 327

Deut. VII, 6; XIV, 2; XXVI, 18.

Deut. 7:6; 14:2; 26:18.

Note (94), called in col 325, continues at the head of this column's note band ("etiam quibus frui datum est … COLOM."); set whole in n325.

(96) ‹εἰς λαὸν περιούσιον› · printed under col 327 (left half of the note band)

Εἰς λαὸν περιούσιον. Imitatur Paulum ad Tit. II, 14. At Paulus e LXX Interpretibus hanc locutionem mutuavit. DAV.

"Into a peculiar people." He imitates Paul, to Titus 2:14. But Paul borrowed this expression from the Seventy Translators. DAV[IES].

(97) ‹εἰς εὐαρέστησιν› · printed under col 327

Εἰς εὐαρέστησιν. Haec sunt interpolatoris, non ea quae Photius notat, quae exstant c. XXVI. BERN.

"Unto well-pleasing." These are the interpolator's words, not those which Photius notes, which are found in ch. 26. BERN[ARD].

(98) ‹Κλαύδιον Ἔφηβον› · printed under cols 327–328

Κλαύδιον Ἔφηβον, κ. τ. λ. Jun. cum editis ex mala interpunctione quinque legatos ad Corinthios fuisse missos perhibet. At illud καί inter Ἔφηβον et Οὐαλέριον interjectum, tres duntaxat fuisse ostendit; quorum duo suis praenominibus insigniti, videntur fuisse liberti, in familias Claudiorum et Valeriorum asciti. Idque jam suspicatus fuerat Bois. Quod exinde probarunt Pears. in notis in Epist. S. Ignatii ad Smyrn., cap. 10; et Dodwell. in dissert. ad posthum. Pearson., pag. 221, aliique. Caeterum Ephebus iste, ut monuit Colom., memoratur inter Clementis discipulos ad calcem pseudo-Abdiae a Lazio vulgati. Sed pro Ephebus, vitiose legitur Phebus. De Valerio autem episcopo Treverensi, discipulo B. Petri apostoli, ad d. 29 Januarii agere Martyrologia, notatum fuit Cotel. GALL.

"Claudius Ephebus, etc." Junius, with the editions, owing to faulty punctuation, maintains that five envoys were sent to the Corinthians. But that καί placed between Ephebus and Valerius shows that there were only three; of whom the two distinguished by their forenames seem to have been freedmen, adopted into the families of the Claudii and the Valerii. Bois had already suspected this. It was afterwards proved by Pears[on] in his notes on the Epistle of St Ignatius to the Smyrnaeans, ch. 10, and by Dodwell in his dissertation on Pearson's posthumous works, p. 221, and others. Moreover this Ephebus, as Colom[esius] pointed out, is mentioned among the disciples of Clement at the end of pseudo-Abdias published by Lazius. But instead of Ephebus, Phebus is read corruptly. That the martyrologies treat, on 29 January, of Valerius, bishop of Trier, disciple of the blessed apostle Peter, was noted by Cotel[ier]. GALL[AND].

(99) ‹σὺν καὶ Φορτουνάτῳ› · printed under col 328

Σὺν καὶ Φορτουνάτῳ. Sic ms. apud Wott. At editis deest καί. Conjiciebat autem Dav. istud ΚΑΙ ms. legendum forsan Γαΐῳ: ut sicut Ephebo ac Vitoni, ita et Fortunato suum tribuatur praenomen. De quo quidem ita Cotel.: « Habes I Cor. XVI, 17, nomen Φουρτουνάτου, sive juxta alios codices Φορτουνάτου, ut hoc loco. Quem Φουρτουνάτον tricesimum quartum inter LXX discipulos constituit auctor Chronici Alexandrini pag. 506. » Iste autem Fortunatus de quo hic S. Pater, idem videtur esse Wott. cum eo, qui ab Apostolo memoratur. « Cum enim, inquit, fuerit jam aetate valde provectus, magnaeque apud Ecclesiam Corinthiorum famae et auctoritatis, a Corinthiis missus Romam venit, ut Romanos de schismate certiores faceret, et posceret eorum opem ad sedandas lites infelices apud ipsos iterum ortas. »

"Together also with Fortunatus." So the manuscript according to Wotton. But in the editions καί is missing. Dav[ies], however, conjectured that this ΚΑΙ of the manuscript should perhaps be read Γαΐῳ, so that, as to Ephebus and Vito, so also to Fortunatus his forename should be assigned. On which Cotel[ier] says this: "You have in 1 Cor. 16:17 the name Φουρτουνάτου, or according to other codices Φορτουνάτου, as in this place. This Φουρτουνάτος the author of the Chronicon Alexandrinum, p. 506, makes the thirty-fourth among the seventy disciples." This Fortunatus of whom the holy Father speaks here seems to Wott[on] to be the same as the one mentioned by the Apostle. "For since," he says, "he was already far advanced in age, and of great repute and authority in the Church of the Corinthians, he was sent by the Corinthians and came to Rome, to inform the Romans of the schism and to ask their help in quelling the unhappy quarrels that had arisen among them again."

(100) ‹ἐπιποθήτην› · printed under col 328

Ἐπιποθήτην. Ita ms. apud Wott. Editi, praeter Londin. ἐπιπόθητον: quae quidem lectio magis placet Bois. eo quod adjectiva composita sint fere communis generis.

"Longed for" [ἐπιποθήτην]. So the manuscript according to Wott[on]. The editions, except the London one, have ἐπιπόθητον: which reading indeed pleases Bois more, because compound adjectives are generally of common gender.

(1) ‹Ἀμήν› · printed under col 328

Ἀμήν. Huic voci Mill. et Wott. subjiciunt ex ms. Κλήμεντος πρὸς Κορινθίους Ἐπιστολή.

"Amen." After this word Mill and Wott[on] add from the manuscript: "Letter of Clement to the Corinthians."