Constitutiones apostolicae, Books VI-VII

(12) ‹anchor: Μαρία δὲ› · call in col 909

al. ὡς ἑλληνοκοίτην add.

Other copies add "as one who lay with a heathen."

(printed under page 452)

(64) ‹anchor: ΠΕΡΙ ΣΧΙΣΜΑΤΩΝ› · call in col 909

Περὶ σχισμάτων. In utroque cod. Vind. sic exprimitur hujus libri argumentum : Ἐν ᾧ περὶ σχισμάτων, καὶ ὅτι οὔτε βασιλείᾳ, οὔτε ἱερωσύνῃ θεμιτὸν ἐπανίστασθαι, βαρὺ γὰρ τοῦτο καὶ μεγίστης τιμωρίας ἄξιον. Cler.

"On schisms." In both Vienna codices the argument of this book is expressed thus: "In which, concerning schisms, and that it is lawful to rise up neither against kingship nor against priesthood, for this is a grave thing and deserving of the greatest punishment." Clericus.

(printed under page 452)

(65) ‹anchor: ὦ ἐπίσκοποι› · call in col 909

Ἀθεωτάτους. Ἀθεμίτους, uterque codex et quidem melius, ut videtur. Id.

"Most godless." Both codices read "unlawful," and indeed better, as it seems. The same.

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(66) ‹anchor: τῷ Ἀαρὼν› · call in col 909

Τῷ Ἀαρών. Deest in codice Vindob. perperam. Id.

"Against Aaron." It is wanting in the Vienna codex, wrongly. The same.

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(13) ‹anchor: terrae hiatu› · call in col 910

Num. XVI, 31.

Numbers 16:31.

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(14) ‹anchor: terrae hiatu :› · call in col 910

Ignat. interpol. ad Magn. 3.

The interpolated Ignatius, To the Magnesians 3.

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(15) ‹anchor: Aethiopissam duxit› · call in col 910

Num. XII, 1.

Numbers 12:1.

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(16) ‹anchor: Quinetiam› · call in col 910

Ignat. (continues)

Ignatius (continues)

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LIBER SEXTUS. DE SCHISMATIBUS.

BOOK THE SIXTH. ON SCHISMS.

CAPUT PRIMUM. Quinam schismata ausi facere, non effugerunt supplicium.

CHAPTER I. Who they were that dared to make schisms, and did not escape punishment.

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(17) ‹anchor not visible› · call in col 911

II Paral. XXVI, 20.

2 Chronicles 26:20.

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(18) ‹anchor not visible› · call in col 911

Ignat. interpol. ad Smyrn. 9.

The interpolated Ignatius, To the Smyrnaeans 9.

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(19) ‹anchor not visible› · call in col 911

II Reg. XVIII, 9, 20.

2 Kings [2 Samuel] 18:9; 20.

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(20) ‹anchor not visible› · call in col 911

Num. XVI, 31.

Numbers 16:31.

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(21) ‹anchor not visible› · call in col 911

Ignat. interpol. ad Magn. 3.

The interpolated Ignatius, To the Magnesians 3.

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(22) ‹faciet principem› · call in col 911

II Reg. XV, 3.

2 Kings [2 Samuel] 15:3.

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(23) ‹filio Jessae› · call in col 911

II Reg. XX, 1.

2 Kings [2 Samuel] 20:1.

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(24) ‹voluntates meas› · call in col 911

Act. XIII, 22.

Acts 13:22.

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(25) ‹imperas nobis› · call in col 911

Num. XVI, 13.

Numbers 16:13.

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(26) ‹locutus est Deus› · call in col 911

Num. XII, 2.

Numbers 12:2.

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(27) ‹sacerdotio fungitur› · call in col 911

Num. XVI, 3.

Numbers 16:3.

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(28) ‹judicem super nos› · call in col 911

Exod. II, 14.

Exodus 2:14.

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(29) ‹anchor not visible› · call not visible in the foot images (a Greek variant; Greek col 912)

l. ὁ τῇ.

Read ὁ τῇ.

VARIORUM NOTAE. (printed under page 453)

(67) ‹anchor not visible› · call in the Greek column only (col 912)

Στασιασάντων. Στασιαστῶν, in altero cod. Cler.

"Of those who raised sedition." Στασιαστῶν ("of the seditious"), in the other codex. Clericus.

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Ἐπεγειρόμενος. Ἐπισυνιστάμενος, in eodem. Id.

"Rising up against." Ἐπισυνιστάμενος ("banding together against"), in the same [codex]. The same [Clericus].

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Ἀντομματεῖν. Lucas et post eum Barnabas, ac verus Clemens, Clemensque Alexandrinus, alii; ante vero auctor libri Sapientiae, ἀντοφθαλμεῖν. Dionysius Pseudoareopagita cum Alex. Clem. Method Athanas. ἀντωπεῖν. ἀντωπῆσαι. Cot.—Alter cod. Vind. ἀντοφθαλμεῖν, de quo verbo vide Inst. N. T. ad Act. XXVII, 15, quod etiam in Polybio frequens esse ostenderunt. Cler.

"To look in the face." Luke, and after him Barnabas, and the genuine Clement, and Clement of Alexandria, and others, and before them the author of the book of Wisdom, [say] ἀντοφθαλμεῖν. Dionysius the Pseudo-Areopagite, with Clement of Alexandria, Methodius and Athanasius, [says] ἀντωπεῖν, ἀντωπῆσαι. Cotelier.—The other Vienna codex has ἀντοφθαλμεῖν, on which word see the Inst. N. T. on Acts 27:15; they have shown that it is frequent in Polybius also. Clericus.

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Ἀβεδαδάν. In B Ἀβδαδάν. In Ignatio interpolato, Ἀβεδδαδάν. Immerito ita appellatur Seba, Latinis etiam Siba, Sabe, Sabaeas; Graecis Σαβεέ, Σαβεαί, Σαβαῖος. Siquidem Abedadam, alius homo : nempe Obededom, apud Graecos Ἀβδεδόμ, Ἀβεδδαδόμ, Ὀβὴδ Ἐδάμ, Ὠβάδαμος, Ὠβέδαμος, Ἀβεδεδών, Ἀβεδδαδάν, et corruptius Ἀβεδαρά, Ἀβεδδαρά, Ἀβεδδαρᾶν. Leges Ἀβεδδαδάν in Procopio ad II Reg. VI; Ἀβεδεδών in Chronico Alexandrino, p. 200. Igitur σφάλμα est Constitutoris, aut si vis corruptoris Constitutionum. Nam initio potuit scriptum haberi Ἀβεέ ut in ms. Alexandr. II Reg. XX, 1, 7, vel etiam Σαβεέ, ita ut non nemo ad oram libri sui Ἄβελα Δὰν posuerit e II Reg. XX, 18, unde postea factum Ἀβεδαδάν. Cot.

"Abedadan." In B, Ἀβδαδάν. In the interpolated Ignatius, Ἀβεδδαδάν. Seba is wrongly so called — in the Latins also Siba, Sabe, Sabaeas; in the Greeks Σαβεέ, Σαβεαί, Σαβαῖος. For Abedadam is another man, namely Obededom, among the Greeks Ἀβδεδόμ, Ἀβεδδαδόμ, Ὀβὴδ Ἐδάμ, Ὠβάδαμος, Ὠβέδαμος, Ἀβεδεδών, Ἀβεδδαδάν, and more corruptly Ἀβεδαρά, Ἀβεδδαρά, Ἀβεδδαρᾶν. You will read Ἀβεδδαδάν in Procopius on 2 Kings [2 Samuel] 6; Ἀβεδεδών in the Chronicon Alexandrinum, p. 200. It is therefore a slip (σφάλμα) of the author of the Constitutions, or, if you prefer, of their corrupter. For at first Ἀβεέ may have stood written, as in the Alexandrian manuscript at 2 Kings [2 Samuel] 20:1, 7, or even Σαβεέ, so that someone set Ἄβελα Δάν in the margin of his copy from 2 Kings [2 Samuel] 20:18, whence afterwards Ἀβεδαδάν was made. Cotelier.

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(71) ‹λέγων ἑκάστῳ› · call in the Greek column only (col 912)

Ἑκάστῳ. Deest in altero cod. Vindob. Cl.

"To each one." It is wanting in the other Vienna codex. Clericus.

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(72) ‹λέγοντες Μωσεῖ› · call in the Greek column only (col 912)

Μωσεῖ. Deest perperam in altero codice Vindob. Id.

"To Moses." It is wrongly wanting in the other Vienna codex. The same [Clericus].

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(30) ‹anchor not visible› · call in the Greek column only (col 913)

al. δι' αὐτόν.

Others: δι' αὐτόν ("through him").

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(36) ‹κρεωλογήσαντα› · call in the Greek column only (col 913)

al. χρεωδοτήσαντα, sic et alter cod. Vind.

Others: χρεωδοτήσαντα; so too the other Vienna codex.

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(41) ‹οἱ Ῥουβηνῖται› · call in the Greek column only (col 913)

al. Ῥουβηλῖται.

Others: Ῥουβηλῖται.

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(73) ‹anchor not visible› · call in the Greek column only (col 913)

Καὶ ἠτίμησαν. Haec et quae sequuntur, ad haec verba : Τῇ παρ' ἑαυτοῦ ὁσιότητι· desunt in altero cod. Vind. Cler.

"And they dishonoured." These words and those that follow, down to the words "by his own holiness," are wanting in the other Vienna codex. Clericus.

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Τὸν ἐπ' Αἰγυπτίους δεκάπληγον πεπληρωκότα. Desunt in altero cod. Vind. Id.

"Who had accomplished the ten plagues upon the Egyptians." These words are wanting in the other Vienna codex. The same [Clericus].

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Παρ' αὐτῶν μετ' αὐτῶν. Posterius videtur esse prioris emendatio. Cot.

"From them, with them." The latter seems to be a correction of the former. Cotelier.

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(76) ‹κατὰ τοῦ Μωσέως› · call in the Greek column only (col 913)

Καὶ λίθους ἔβαλλον κατὰ τοῦ Μωσέως. In Josepho, lib. iv cap. 2 : Καὶ βάλλειν τὸν Μωσῆν ὡρμήκεσαν. Tunc itaque populus, ait Rufinus interpres, ut etiam Mosen lapidaret aggressus est. Id.

"And they cast stones at Moses." In Josephus, book 4, chapter 2: "And they had rushed to stone Moses." "Then accordingly the people," says the translator Rufinus, "set about even stoning Moses." The same [Cotelier].

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(31) ‹anchor not visible› · call in col 914

Num. XII, 3.

Numbers 12:3.

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(32) ‹anchor not visible› · call in col 914

Exod. VII, 8.

Exodus 7:8.

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(33) ‹anchor not visible› · call in col 914

Exod. XV, 25.

Exodus 15:25.

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(34) ‹anchor not visible› · call in col 914

Exod. XVI, 4.

Exodus 16:4.

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(35) ‹…rat› · call in col 914 (call numeral indistinct in the image; a second indistinct call stands after "columnam ignis")

Exod. XVI, 14.

Exodus 16:14.

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(37) ‹solis ardorem› · call in col 914

Exod. XIII, 21.

Exodus 13:21.

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(38) ‹numeri Decalogum› · call in col 914

Exod. XXXI, 18.

Exodus 31:18.

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(39) ‹amicum suum› · call in col 914

Exod. XXXIII, 11.

Exodus 33:11.

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(40) ‹sicut Moses› · call in col 914

Deut. XXXIV, 10.

Deuteronomy 34:10.

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(42) ‹in Mosem› · call in col 914

Num. XIV, 10.

Numbers 14:10.

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(43) ‹sacrificium eorum› · call in col 914

Num. XVI, 15.

Numbers 16:15.

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(44) ‹nobis ducem› · call in col 914

Num. XIV, 4.

Numbers 14:4.

VARIORUM NOTAE. (printed under page 454)

(45) ‹anchor not visible› · call in col 915

Num. XVI, 21.

Numbers 16:21.

(printed under page 455)

(46) ‹anchor not visible› · call in col 915

II Cor. VI, 17.

2 Corinthians 6:17.

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(47) ‹anchor not visible› · call in col 915

Jer. XXIII, 15.

Jeremiah 23:15.

(printed under page 455)

(48) ‹anchor not visible› · call in col 915

Ignat. Interpol. ad Philad. 2.

The interpolated Ignatius, To the Philadelphians 2.

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(49) ‹haereditatem meam› · call in col 915

Jer. XII, 7.

Jeremiah 12:7.

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(50) ‹in eam imbrem› · call in col 915

Isa. v, 6.

Isaiah 5:6.

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(51) ‹civitatis obsessae› · call in col 915

Isa. i, 8.

Isaiah 1:8.

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(52) ‹diebus novorum› · call in col 915

Eccli. XXIV, 35.

Ecclesiasticus [Sirach] 24:35.

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(53) ‹inhabitabit in finem› · call in col 915

Psal. LXVII, 16.

Psalm 67:16.

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(54) ‹sanctuarium nostrum› · call in col 915

Jer. XVII, 12.

Jeremiah 17:12.

(printed under page 455)

(55) ‹super colles› · call in col 915

Isa. ii, 2.

Isaiah 2:2.

(printed under page 455)

(56) ‹vestra deserta› · call in col 915

Matth. XXIII, 38.

Matthew 23:38.

VARIORUM NOTAE. (printed under page 455)

(77) ‹anchor not visible› · call in the Greek column only (col 916)

Τῆς γνώμης. Alter cod. Vind. τῆς ἑνώσεως ὑμῶν, omissis reliquis. Cler.

"Of the mind." The other Vienna codex has τῆς ἑνώσεως ὑμῶν ("of your unity"), the rest being omitted. Clericus.

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(78) ‹anchor not visible› · call in the Greek column only (col 916)

Αἱρεσιωτῶν. Natalibus hujus vocis interfuerint docti viri oportet : adeo negant Ignatio per tempora licuisse eam usurpare. Usurpat enim qui non diu post Ignatium scripsit Justinus in Dialogo cum Tryphone, p. 306. Sed et multas similis terminationis agnoscit antiqua Graecia : ἡλικιῶται, θιασῶται, πατριῶται, νησιῶται, στασιῶται, στρατιῶται, etc., quod non debuerunt ignorare. Cot.

"Of heretics" (αἱρεσιωτῶν). The learned men must have been present at the birth of this word, so firmly do they deny that the times allowed Ignatius to use it. For Justin, who wrote not long after Ignatius, uses it in the Dialogue with Trypho, p. 306. And ancient Greece besides acknowledges many words of like ending: ἡλικιῶται, θιασῶται, πατριῶται, νησιῶται, στασιῶται, στρατιῶται, etc., which they ought not to have been ignorant of. Cotelier.

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(79) ‹ἀφῆκα› · call in the Greek column only (col 916)

Ἀφῆκα. Alter cod. καὶ ἀφῆκα. Cl.

"I have forsaken." The other codex: καὶ ἀφῆκα ("and I have forsaken"). Clericus.

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(80) ‹ἐν συκηλάτῳ› · call in the Greek column only (col 916)

Συκηλάτῳ. Rectius σικυηλάτῳ. Cot.

Συκηλάτῳ. More correctly σικυηλάτῳ ("cucumber-bed"). Cotelier.

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(81) ‹περιελὼν δὲ ἀπ'› · call in the Greek column only (col 916)

Ἀπ'. Deest in uno cod. Vind. Id.

"From." It is wanting in one Vienna codex. The same.

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(82) ‹εἰς τέλος› · call in the Greek column only (col 916)

Καὶ γάρ, usque ad τέλος. Desunt in altero cod. Vind. Cler.

"For indeed," as far as "the end." These words are wanting in the other Vienna codex. Clericus.

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(83) ‹ἁγίασμα ἡμῶν› · call in the Greek column only (col 916)

Θρόνος et sequentia ad καί. Desunt in eodem. Id.

"A throne" and what follows as far as "and." These words are wanting in the same [codex]. The same [Clericus].

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(84) ‹τοῦ ναοῦ› · call in the Greek column only (col 916)

Τοῦ ναοῦ. Deest in Vind. Id.

"Of the temple." It is wanting in the Vienna [codex]. The same [Clericus].

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(60) ‹τοῦ Ἰωσεδὲκ› · call in the Greek column only (col 917)

al. add. βραχύ.

Others add βραχύ ("a little").

(printed under page 456)

(85) ‹καὶ δοὺς› · call in the Greek column only (col 917)

Καὶ δούς. Alter ἔπεμψεν. Cler.

"And having given." The other [codex]: ἔπεμψεν ("he sent"). Clericus.

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(86) ‹τὴν ποίαν› · call in the Greek column only (col 917)

Ποίαν. Alter cod. Vind. τοίαν, ut legit Int. Latinus. Id.

"What sort of." The other Vienna codex has τοίαν ("such"), as the Latin translator read. The same [Clericus].

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(87) ‹ἐξυδαρωθῆναι› · call in the Greek column only (col 917)

Ἐξυδαρωθῆναι. Non ineleganter cribrationem frumenti Luc. XXII, 31, transtulit ad aquae effluvium; velut in Danaidum fabula. Cot. — Alter cod. Vindob. habet σινιάσαι, desuntque in eo verba : ὅπως ἐκλίπῃ ἡ πίστις ἡμῶν. Cl.

"To be watered away." Not inelegantly has he transferred the sifting of wheat in Luke 22:31 to an outflow of water, as in the fable of the Danaids. Cotelier. — The other Vienna codex has σινιάσαι ("to sift"), and the words "that our faith may fail" are wanting in it. Clericus.

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(88) ‹ἁμαρτανόντων πρᾶξιν› · call in the Greek column only (col 917)

Τύχῃ καὶ εἱμαρμένῃ ἐπιγράφοντες τὴν τῶν ἁμαρτανόντων πρᾶξιν. Pharisaeorum est hoc supercilium, ut peccata propriae voluntatis referant ad Conditoris injuriam; et illius justitiam calumnientur, inquit Hieronymus, II adversus Pelagianos, 10. Scio Pharisaeos, Josephi Antiq. Jud. XIII, 9; XVIII, 2 : Bell. Jud. II, 12, quaedam humana fato tribuere, non omnia; et ita fato cuncta assignare, ut liberum arbitrium tolli nolint, utque fato ad singula adjuvante, manere dicant in nobis plerumque potestatem bene aut male agendi. Verum illi quoque qui adeo perplexim proposuerunt doctrinam suam merito (quidquid senserint) suspecti exstitere, atque adhuc sunt. Legendus Epiphanius. Cot.

"Ascribing the conduct of sinners to fortune and fate." "This is the arrogance of the Pharisees, that they refer the sins of their own will to the wrong of the Creator, and slander His justice," says Jerome, Against the Pelagians II, 10. I know that the Pharisees (Josephus, Jewish Antiquities 13.9; 18.2; Jewish War 2.12) attribute certain human things to fate, not all; and that they so assign all things to fate that they do not wish free will to be taken away, and say that, with fate assisting in each thing, the power of acting well or ill for the most part remains in us. But those too who set out their teaching so intricately have deservedly (whatever they may have thought) been suspect, and still are. Epiphanius should be read. Cotelier.

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(89) ‹καὶ Βασμώθεοι› · call in the Greek column only (col 917)

Βασμώθεοι. Per litterarum transpositionem. De Masbotheis, Masbotheanis, et Masbotheo vide Hegesippum in Hist. Eusebii, lib. IV, cap. 22, et Nicephori lib. IV, cap. 7; Theodoritum, Haeretic. fabul., lib. I, cap. 1; Sophronium, Epistola ad Sergium, actione II concilii generalis VI. Item Indiculum haereseon Hieronymo tributum, Isidorum Originum VIII, 4; Rabanum, II De instit. cleric., 58; Honorium Augustodunensem De haeresibus; quibus in locis perperam Marboni, Marbonei, Marbonenses. Factae autem sunt voces a Sabbati vocabulo, ut et nomen Φιλοσαββάτιος apud Epiphanium haeres. 51, n. 8. Sabbatum enim colebant isti haeretici : quod ex Indiculo discimus. Unde et Sabbatini vocantur, in Praefatione Arabica ad concilium Nicaenum, quam Abrahamus Ecchellensis Latine interpretatus est. Id.

"Basmotheans." By a transposition of letters. On the Masbotheans (Masbothei, Masbotheani) and Masbotheus see Hegesippus in Eusebius's History, book 4, chapter 22, and in Nicephorus, book 4, chapter 7; Theodoret, Compendium of Heretical Fables, book 1, chapter 1; Sophronius, Letter to Sergius, in the second session of the sixth general council. Likewise the Indiculus of Heresies attributed to Jerome; Isidore, Origines 8.4; Rabanus, De institutione clericorum 2.58; Honorius of Autun, De haeresibus; in which places they are wrongly [written] Marboni, Marbonei, Marbonenses. The words were formed from the word "Sabbath," as was also the name Φιλοσαββάτιος in Epiphanius, heresy 51, no. 8. For these heretics kept the Sabbath, as we learn from the Indiculus. Hence they are also called Sabbatini in the Arabic Preface to the Council of Nicaea, which Abraham Ecchellensis translated into Latin. The same [Cotelier].

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(90) ‹καὶ Ἡμεροβαπτισταί› · call in the Greek column only (col 917)

Ἡμεροβαπτισταί. Nominantur Baptistae a (continues)

"Hemerobaptists." They are named Baptists by (continues)

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(57) ‹anchor not visible› · call in col 918

Joel. II, 28.

Joel 2:28.

(printed under page 456)

(58) ‹anchor not visible› · call in col 918

l. Ignat. interpol. ad Trall. 11, ad Philad. 6.

[l.] The interpolated Ignatius, To the Trallians 11; To the Philadelphians 6.

(printed under page 456)

(59) ‹anchor not visible› · call in col 918

l. Ignat. interpol. ad Smyrn. 7.

[l.] The interpolated Ignatius, To the Smyrnaeans 7.

(printed under page 456)

(61) ‹anchor not visible› · call in col 918

Zach. III, 1.

Zechariah 3:1.

(printed under page 456)

(62) ‹anchor not visible› · call in col 918

Luc. XXII, 31.

Luke 22:31.

(printed under page 456)

(63) ‹anchor not visible› · call in col 918

Zach. III, 2.

Zechariah 3:2.

(printed under page 456)

(64) ‹fides vestra› · call in col 918

Luc. XXII, 32.

Luke 22:32.

(printed under page 456)

(65) ‹mortuorum resurrectionem› · call in col 918

Matth. XXII, 23.

Matthew 22:23.

(printed under page 456)

(66) ‹et Pharisaei› · call in col 918

Act. XV, 5.

Acts 15:5.

VARIORUM NOTAE. (printed under page 456)

[Setter's caution: the two foot images show only the lower part of this page, which is filled almost wholly with the Variorum notes. The head of the right column (the middle of note 92) is NOT in the images and is not set here; the gap is marked ‹…head of the right column not in image…›. The calls of notes (91)–(95) stand in the Greek column 920 and are not visible here. QA Q6a: the opening of the continued note (90) at the head of the left column, and the numbered line (67, 68 and the start of 69), were read from the column images and are now set; the rest of note 69 runs under the right column, outside the images.] (printed under page 457)

(90) (continued) · call on the previous page (Greek col 917)

Justino Martyre in Dialogo, p. 307. Joannes Nicaenus Epistola ad Zachariam, tom. II Auctarii Combefisiani, p. 300 : Τῶν δὲ ἑπτὰ αἱρέσεων ὀνόματα, ταῦτα· πρῶτον Γραμματεῖς· δεύτερον Φαρισαῖοι· τρίτον Σαδδουκαῖοι· τέταρτον Ἡμεροβάπτιστοι· πέμπτον Ἀσιανοί· ἕκτον Ναζαραῖοι· ἕβδομον Ἡρωδιανοί. Emenda ex Epiphanio, Ἡμεροβαπτισταί· Ὀσσηνοί. Νασαραῖοι. Cot.

[… in] Justin Martyr, in the Dialogue, p. 307. John of Nicaea, in the Letter to Zacharias, vol. II of Combefis's Auctarium, p. 300: "The names of the seven sects are these: first, Scribes; second, Pharisees; third, Sadducees; fourth, Hemerobaptists; fifth, Asiani; sixth, Nazaraeans; seventh, Herodians." Correct from Epiphanius: Ἡμεροβαπτισταί; Ὀσσηνοί ("Ossenes"); Νασαραῖοι ("Nasaraeans"). Cotelier.

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(91) ‹anchor not visible› · call not visible in the foot images

Νῦν φανέντες Ἐβιωναῖοι. Ebionitarum, Semi-Judaeorum, Semi-Christianorum, ideoque modo Judaeis adnumeratorum, modo Christianis, ortus melius referetur cum Epiphanio et Hieronymo ad tempora Joannis apostoli, quam ut in Chronico Alexandrino ad annum proximum a morte illius. Et benigno interprete eget illud Paciani epist. I, ad Sympronianum : Ut Judaeorum haereticos praetermittam, Dositheum Samaritanum, Sadducaeos, et Pharisaeos; quanti apostolorum temporibus emerserint, dinumerare perlongum est; Simon Magus, et Menander, et Nicolaus, et caeteri, quos fama recondit obscura. Quid posterioribus temporibus Ebion, et Apelles et Marcion, et Valentinus, et Cerdon; nec longe post eos, Cataphryges, et Novatiani. Hujus sectae princeps Ebion docuit suos, pari modo atque Cerinthus et Carpocrates, Christum ex Josepho et Maria, instar caeterorum hominum, genitum fuisse. Ubi corrigere oportet Irenaeum, lib. I, cap. 26, tollendo particulam negantem ex his verbis : Qui autem dicuntur Ebionaei, consentiunt quidem mundum a Deo factum : ea autem quae sunt erga Dominum, non similiter ut Cerinthus et Carpocrates opinantur. Patet per alia Irenaei loca. Postea divisi sunt Ebionaei, quia illorum nonnulli partus virginei miraculum agnoverunt. Joculari porro menda, in Paschasio Ratberto ad Matth. XXVI, 17, p. 1088, excusum invenies Obionitae pro Ebionitae. Id.

"The Ebionites who have now appeared." The rise of the Ebionites — half-Jews, half-Christians, and therefore reckoned now among the Jews, now among the Christians — will be better referred, with Epiphanius and Jerome, to the times of the apostle John than, as in the Chronicon Alexandrinum, to the year next after his death. And that passage of Pacian, letter 1, to Sympronianus, needs a kindly interpreter: "To pass over the heretics of the Jews, Dositheus the Samaritan, the Sadducees and the Pharisees; how many emerged in the times of the apostles it would take very long to count: Simon Magus, and Menander, and Nicolaus, and the rest whom obscure report hides away. What of Ebion in later times, and Apelles and Marcion, and Valentinus, and Cerdo; and not long after them the Cataphrygians and the Novatians." The chief of this sect, Ebion, taught his followers, in the same way as Cerinthus and Carpocrates, that Christ was begotten of Joseph and Mary, like other men. Here Irenaeus, book 1, chapter 26, must be corrected by removing the negative particle from these words: "Those who are called Ebionites agree indeed that the world was made by God; but as to what concerns the Lord they do not hold opinions like those of Cerinthus and Carpocrates." This is plain from other passages of Irenaeus. Afterwards the Ebionites were divided, because some of them acknowledged the miracle of the virgin birth. By a laughable misprint, moreover, in Paschasius Radbertus on Matthew 26:17, p. 1088, you will find printed Obionitae for Ebionitae. The same [Cotelier].

(printed under page 457)

(92) ‹anchor not visible› · call not visible in the foot images

Τὰ πάτρια φυλάσσοντες. Philo, describens Essaeos actioni deditos : Τὸ ἠθικὸν εὖ μάλα διαπονοῦσιν, ἀλείπτοις χρώμενοι τοῖς πατρίοις νόμοις ; et in descriptione Essaeorum contemplatorum, φιλοσοφοῦσι τὴν πάτριον φιλοσοφίαν. Notabuntur a lectore studioso verba Georgii Cedreni, edit. Basil. p. 164, Regiae vero p. 199 : Μετὰ τῆς συνήθους σιωπῆς καὶ σεμνοπρεποῦς καταστάσεως, ἐπ' εὐχὰς πάλιν ἐπὶ τὸ αὐτὸ συνέρχονται, τοὺς βραχυτάτους ὕπνους καὶ κουφοτάτους ἐκτιναξόμενοι. Οὗπέρ ἐστιν αἴτιον ἡ διηνεκὴς νῆψις, etc., hoc est : Esseni cum solito silentio, et decora gravitate, rursus ad preces conveniunt, brevissimum ac levissimum somnum excussuri. Cujus quidem rei causa est sobrietas continua ; et com- ‹…head of the right column not in image…› exstant etiam in Porphyrio, lib. IV, de abstinentia a rebus animatis, indeque apud Eusebium Praepar. evangel. IX, 3 : Καὶ τοῖς ἔξωθεν ὡς μυστήριόν τι φρικτὸν, ἡ τῶν ἔνδον σιωπὴ καταφαίνεται. Τούτου δὲ αἴτιον, ἡ διηνεκὴς νῆψις. Eorumque silentium, vertit Rufinus, extra tectum constitutis, arcanum quoddam videatur horribile. Cujus quidem rei perpetua sobrietas causa est. Etenim in loco Josephi de somno ne verbum quidem : rectius tamen sobrietas dicitur esse causa somni brevis levisque, quam silentii. Amplius cogitemus. Nollem vero tantopere peccasse Hieronymum, virum sane maximum, sed fatali illa sua properantia saepe lapsum, quando Joviniano objicit : Josephus in secunda Judaicae captivitatis Historia, et in octavo decimo Antiquitatum libro, et contra Apionem duobus voluminibus, tria describit dogmata Judaeorum, Pharisaeos, Sadducaeos, Essenos : quorum novissimos miris effert laudibus, quod et ab uxoribus et vino et carnibus semper abstinuerint et quotidianum jejunium verterint in naturam. Super quorum vita et Philo, vir doctissimus, proprium volumen edidit. Silicet, nec disputans adversus Apionem Josephus mentionem fecit sectarum Judaicarum. Nec ullibi tradit Essenos vino et carnibus abstinuisse, aut quotidie jejunasse : imo contrarium edocet Περὶ ἁλώσεως, lib. II, cap. 12. Sed qui Esseni perpetuo jejunabant, nec unquam carne et vino utebantur, sunt illi a Philone Judaeo litteris commendati. Cot.

"Keeping the ancestral customs." Philo, describing the Essenes devoted to the active life: "They labour very diligently at ethics, using the ancestral laws as their trainers"; and in the description of the contemplative Essenes, "they philosophize the ancestral philosophy." The studious reader will mark the words of George Cedrenus, Basel edition p. 164, Royal edition p. 199: "With their accustomed silence and grave composure they come together again to the same place for prayers, to shake off the briefest and lightest sleep. The cause of which is their continual sobriety," etc., that is: "The Essenes, with their accustomed silence and seemly gravity, meet again for prayers, to shake off a very short and very light sleep. The cause of which thing is continual sobriety"; and ‹…head of the right column not in image…› are found also in Porphyry, book 4, On Abstinence from Animal Food, and thence in Eusebius, Praeparatio evangelica 9.3: "And to those outside, the silence of those within appears as some awful mystery. The cause of this is their continual sobriety." "And their silence," Rufinus translates, "seems to those placed outside the house a kind of dreadful secret. The cause of which thing is perpetual sobriety." For in the passage of Josephus there is not even a word about sleep; yet sobriety is more rightly said to be the cause of short and light sleep than of silence. Let us consider further. I could wish, indeed, that Jerome — a very great man assuredly, but one who often slipped through that fatal haste of his — had not erred so greatly when he objects to Jovinian: "Josephus, in the second [book of the] History of the Jewish Captivity, and in the eighteenth book of the Antiquities, and in the two volumes Against Apion, describes three schools of the Jews, Pharisees, Sadducees, Essenes; the last of whom he extols with wonderful praises, because they always abstained from wives and wine and flesh and turned daily fasting into a second nature. On whose life Philo too, a most learned man, published a volume of its own." In fact, Josephus in disputing against Apion made no mention of the Jewish sects. Nor does he anywhere relate that the Essenes abstained from wine and flesh, or fasted daily; rather he teaches the contrary in the Jewish War [Περὶ ἁλώσεως], book 2, chapter 12. But the Essenes who fasted perpetually and never used flesh and wine are those commended in writing by Philo the Jew. Cotelier.

(93-94) ‹anchor not visible› · call not visible in the foot images Αἱρέσεις. Addit. alter cod. Vindob. παρὰ Χριστιανοῖς. Cl.

"Heresies." The other Vienna codex adds παρὰ Χριστιανοῖς ("among Christians"). Clericus.

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(95) ‹anchor not visible› · call not visible in the foot images

Ἀπὸ Γιτθῶν. E Gitthis. Nam Γιτθῶν malim; quamvis apud Georgium Syncellum p. 331, Γητθῶν legatur. Nomen loci puto fuisse גת, unde scriptoribus ecclesiasticis κώμη Γίττων, vel Γιττῶν, Γιτθῶν, Γητθῶν; p. 333 Syncelli, Γητῶν, Γαιτθέων. In Eusebii autem chronicis Γηθῶν, pro quo male excuderunt Γηθῶ. Et in Timotheo presbytero de receptione haereticorum, cod. Reg. 2336. Γετθῶν, ut Clementinorum II, 22, necnon apud Palladium dialogo De vita S. Chrysostomi paulo post initium, pag. 6, editionis quam sub prelo habet Bigotius noster, variae doctrinae et felicis curiositatis nominibus celeberrimus. Sic Josephus גת Palaestinae urbem, quae ipsi, et apud Stephanum Polybio, Γίττα, Bibliorum interpretibus Γέθ, ac Geth, Plinio Getta, appellat etiam Γιττῶν πόλιν. Id.

"From Gitthae." "From Gitthae" [E Gitthis]: for I should prefer Γιτθῶν, although in George Syncellus, p. 331, Γητθῶν is read. I think the name of the place was גת [Gath], whence in the ecclesiastical writers the village is Γίττων, or Γιττῶν, Γιτθῶν, Γητθῶν; at p. 333 of Syncellus, Γητῶν, Γαιτθέων. In the chronicle of Eusebius, however, Γηθῶν, for which they have wrongly printed Γηθῶ. And in Timothy the presbyter, On the Reception of Heretics, Royal codex 2336, Γετθῶν, as in the Clementines 2.22, and also in Palladius, in the dialogue On the Life of St. Chrysostom, a little after the beginning, page 6 of the edition which our friend Bigot — most celebrated on the score of varied learning and happy curiosity — has in the press. So Josephus calls גת, the city of Palestine — which to him, and to Polybius in Stephanus, is Γίττα, to the translators of the Bible Γέθ and Geth, to Pliny Getta — also "the city of the Gittae" (Γιττῶν πόλιν). The same [Cotelier].

(printed under page 457)

CAPUT VII. Unde prodierint haereses, et quis fuerit impietatis earum dux et auctor.

CHAPTER VII. Whence the heresies came forth, and who was the leader and author of their impiety.

⁶⁷ Jerem. IV, 22. ⁶⁸ l. Pseudo-Ignat. ad Philip. 4. ⁶⁹ Cl‹…rest of the line not in image…›

⁶⁷ Jeremiah 4:22. ⁶⁸ Cited by [l., that is, laudat] Pseudo-Ignatius, To the Philippians 4. ⁶⁹ Cl‹…rest of the line not in image…›

<!-- note: QA Q6a. The Latin chapter title stands in this column over the opening of chapter VII and is set here under the unit rule (Latin title lines to the Latin column's notes). The numbered line stands directly under the Latin column and the full-width Greek line, above the heading VARIORUM NOTAE; it was read from the column images, where only its left part is visible. Calls in the Latin of this column: 67 after "omnino ignarus", 68 after "operatus est", 69 before "Haereses vero novae" (chapter VII). The text of note 69 begins "Cl" and runs on under the right column, outside the images: UNSURE, to be completed from the page. The expansion of "l." as laudat is the QA reader's (compare "Laudat Anastasius" and "Laudatur ab Anastasio" in the numbered lines of pages 477 and 479). -->

67 Jerem. IV, 22.

67 Jeremiah 4:22.

<!-- call: col 919 (Latin) --> 68 l. Pseudo-Ignat. ad Philip. 4.

68 Read [i.e. compare] Pseudo-Ignatius, To the Philippians 4.

<!-- call: col 919 (Latin) --> 69 Citat Cedrenus. Vide Testim. vet.

69 Cedrenus cites this. See the Ancient Testimonies.

<!-- call: col 919 (Latin, opening of Caput VII) --> VARIORUM NOTAE.

NOTES OF VARIOUS EDITORS.

Justino Martyre in Dialogo, p. 307. Joannes Nicaenus Epistola ad Zachariam, tom. II Auctarii Combefisiani, p. 300 : Τῶν δὲ ἑπτὰ αἱρέσεων ὀνόματα, ταῦτα· πρῶτον Γραμματεῖς· δεύτερον Φαρισαῖοι· τρίτον Σαδδουκαῖοι· τέταρτον Ἡμεροβάπτιστοι· πέμπτον Ἀσιανοί· ἕκτον Ναζαραῖοι· ἕβδομον Ἡρωδιανοί. Emenda ex Epiphanio, Ἡμεροβαπτισταί· Ὀσσηνοί. Νασαραῖοι. Cot.

… Justin Martyr in the Dialogue, p. 307. John of Nicaea, in the Letter to Zacharias, vol. II of Combefis's Auctarium, p. 300: "And the names of the seven sects are these: first, Scribes; second, Pharisees; third, Sadducees; fourth, Hemerobaptists; fifth, Asians; sixth, Nazaraeans; seventh, Herodians." Emend from Epiphanius: Hemerobaptists; Ossenes; Nasaraeans. Cotelier.

<!-- continuation of a note begun at the foot of the preceding page; its call lies in an earlier column (not visible here); to be joined to the existing note under that column --> (91) Νῦν φανέντες Ἐβιωναῖοι. Ebionitarum, Semi-Judaeorum, Semi-Christianorum, ideoque modo Judaeis adnumeratorum, modo Christianis, ortus melius referetur cum Epiphanio et Hieronymo ad tempora Joannis apostoli, quam ut in Chronico Alexandrino ad annum proximum a morte illius. Et benigno interprete eget illud Paciani epist. I, ad Sympronianum : Ut Judaeorum haereticos praetermittam, Dositheum Samaritanum, Sadducaeos, et Pharisaeos; quanti apostolorum temporibus emerserint, dinumerare perlongum est; Simon Magus, et Menander, et Nicolaus, et caeteri, quos fama recondit obscura. Quid posterioribus temporibus Ebion, et Apelles et Marcion, et Valentinus, et Cerdon; nec longe post eos, Cataphryges, et Novatiani. Hujus sectae princeps Ebion docuit suos, pari modo atque Cerinthus et Carpocrates, Christum ex Josepho et Maria, instar caeterorum hominum, genitum fuisse. Ubi corrigere oportet Irenaeum, lib. I, cap. 26, tollendo particulam negantem ex his verbis : Qui autem dicuntur Ebionaei, consentiunt quidem mundum a Deo factum : ea autem quae sunt erga Dominum, non similiter ut Cerinthus et Carpocrates opinantur. Patet per alia Irenaei loca. Postea divisi sunt Ebionaei, quia illorum nonnulli partus virginei miraculum agnoverunt. Joculari porro menda, in Paschasio Ratberto ad Matth. XXVI, 17, p. 1088, excusum invenies Obionitae pro Ebionitae. Id.

(91) "The Ebionites who have now appeared." The rise of the Ebionites, half-Jews and half-Christians, and therefore reckoned now among the Jews, now among the Christians, will be better assigned, with Epiphanius and Jerome, to the times of the apostle John than, as in the Alexandrian Chronicle, to the year next after his death. And that saying of Pacian, letter I, to Sympronianus, needs a kindly interpreter: "To pass over the heretics of the Jews, Dositheus the Samaritan, the Sadducees and the Pharisees; how many arose in the times of the apostles it would be very long to count up: Simon Magus, and Menander, and Nicolaus, and the rest, whom an obscure report keeps hidden. What of Ebion in later times, and Apelles and Marcion, and Valentinus, and Cerdon; and, not long after them, the Cataphrygians and the Novatians." The chief of this sect, Ebion, taught his followers, in the same way as Cerinthus and Carpocrates, that Christ was begotten of Joseph and Mary, like other men. Here Irenaeus, book I, ch. 26, ought to be corrected by removing the negative particle from these words: "But those who are called Ebionites agree indeed that the world was made by God; but as to the things that concern the Lord, they do not hold opinions in like manner as Cerinthus and Carpocrates." This is plain from other passages of Irenaeus. Afterwards the Ebionites were divided, because some of them acknowledged the miracle of the virgin birth. By a laughable misprint, moreover, in Paschasius Radbertus on Matthew 26:17, p. 1088, you will find printed "Obionitae" for "Ebionitae". The same [Cotelier].

<!-- call: col 920 (Greek) --> (92) Τὰ πάτρια φυλάσσοντες. Philo, describens Essaeos actioni deditos : Τὸ ἠθικὸν εὖ μάλα διαπονοῦσιν, ἀλείπτοις χρώμενοι τοῖς πατρίοις νόμοις ; et in descriptione Essaeorum contemplatorum, φιλοσοφοῦσι τὴν πάτριον φιλοσοφίαν. Notabuntur a lectore studioso verba Georgii Cedreni, edit. Basil. p. 164, Regiae vero p. 199 : Μετὰ τῆς συνήθους σιωπῆς καὶ σεμνοπρεποῦς καταστάσεως, ἐπ' εὐχὰς πάλιν ἐπὶ τὸ αὐτὸ συνέρχονται, τοὺς βραχυτάτους ὕπνους καὶ κουφοτάτους ἐκτιναξόμενοι. Οὗπέρ ἐστιν αἴτιον ἡ διηνεκὴς νῆψις, etc., hoc est : Esseni cum solito silentio, et decora gravitate, rursus ad preces conveniunt, brevissimum ac levissimum somnum excussuri. Cujus quidem rei causa est sobrietas continua ; et committentur cum his Josephi, De bello Judaico, lib. II, cap. 12, p. 786, e quibus expressa sunt, quaeque exstant etiam in Porphyrio, lib. IV, de abstinentia a rebus animatis, indeque apud Eusebium Praepar. evangel. IX, 3 : Καὶ τοῖς ἔξωθεν ὡς μυστήριόν τι φρικτὸν, ἡ τῶν ἔνδον σιωπὴ καταφαίνεται. Τούτου δὲ αἴτιον, ἡ διηνεκὴς νῆψις. Eorumque silentium, vertit Rufinus, extra tectum constitutis, arcanum quoddam videatur horribile. Cujus quidem rei perpetua sobrietas causa est. Etenim in loco Josephi de somno ne verbum quidem : rectius tamen sobrietas dicitur esse causa somni brevis levisque, quam silentii. Amplius cogitemus. Nollem vero tantopere peccasse Hieronymum, virum sane maximum, sed fatali illa sua properantia saepe lapsum, quando Joviniano objicit : Josephus in secunda Judaicae captivitatis Historia, et in octavo decimo Antiquitatum libro, et contra Apionem duobus voluminibus, tria describit dogmata Judaeorum, Pharisaeos, Sadducaeos, Essenos : quorum novissimos miris effert laudibus, quod et ab uxoribus et vino et carnibus semper abstinuerint et quotidianum jejunium verterint in naturam. Super quorum vita et Philo, vir doctissimus, proprium volumen edidit. Silicet, nec disputans adversus Apionem Josephus mentionem fecit sectarum Judaicarum. Nec ullibi tradit Essenos vino et carnibus abstinuisse, aut quotidie jejunasse : imo contrarium edocet Περὶ ἁλώσεως, lib. II, cap. 12. Sed qui Esseni perpetuo jejunabant, nec unquam carne et vino utebantur, sunt illi a Philone Judaeo litteris commendati. Cot.

(92) "Keeping the ancestral customs." Philo, describing the Essenes devoted to action: "They labour very diligently at ethics, using the ancestral laws as their trainers"; and, in his description of the contemplative Essenes, "they pursue the ancestral philosophy". The studious reader will mark the words of George Cedrenus, Basel edition p. 164, but p. 199 of the Royal edition: "With their accustomed silence and dignified composure they come together again in one place for prayers, to shake off the briefest and lightest of slumbers. The cause of which is their continual sobriety", etc., that is: "The Essenes, with their accustomed silence and seemly gravity, assemble again for prayers, to shake off a very brief and very light sleep. Of which thing the cause is continual sobriety"; and these will be compared with the words of Josephus, On the Jewish War, book II, ch. 12, p. 786, from which they have been drawn, and which are also extant in Porphyry, book IV, On Abstinence from Animal Food, and thence in Eusebius, Preparation for the Gospel IX, 3: "And to those outside, the silence of those within appears as some awful mystery. And the cause of this is their continual sobriety." "And their silence", Rufinus renders, "would seem to those placed outside the house a kind of dreadful secret. Of which thing perpetual sobriety is the cause." For in the passage of Josephus there is not so much as a word about sleep; yet sobriety is more correctly said to be the cause of short and light sleep than of silence. Let us consider further. I could wish, indeed, that Jerome, a very great man assuredly, but one who often slipped through that fatal haste of his, had not erred so greatly when he objects to Jovinian: "Josephus, in the second History of the Jewish captivity, and in the eighteenth book of the Antiquities, and in the two volumes against Apion, describes three schools of the Jews, the Pharisees, the Sadducees, the Essenes; the last of whom he extols with wonderful praises, because they always abstained from wives and wine and flesh, and turned daily fasting into a second nature. On whose life Philo too, a most learned man, published a volume of his own." The fact is that Josephus, in arguing against Apion, made no mention of the Jewish sects. Nor does he anywhere relate that the Essenes abstained from wine and flesh, or fasted daily; on the contrary, he teaches the opposite in On the Capture, book II, ch. 12. But the Essenes who fasted perpetually, and never used flesh and wine, are those commended in the writings of Philo the Jew. Cotelier.

<!-- call: col 920 (Greek). The note runs from the foot of the left half ("et com-") to the head of the right half ("mittentur"); set here whole. "ἀλείπτοις" and "Silicet" as printed. --> (93-94) Αἱρέσεις. Addit. alter cod. Vindob. παρὰ Χριστιανοῖς. Cl.

(93-94) "Heresies." The second Vienna codex adds "among Christians". Clericus.

<!-- call: col 920 (Greek, heading of chapter VII) --> (95) Ἀπὸ Γιτθῶν. E Gitthis. Nam Γιτθῶν malim; quamvis apud Georgium Syncellum p. 331, Γητθὼν legatur. Nomen loci puto fuisse גת, unde scriptoribus ecclesiasticis κώμη Γίττων, vel Γιττῶν, Γιτθῶν, Γητθῶν; p. 333 Syncelli, Γητῶν, Γαιτθίων. In Eusebii autem chronicis Γηθῶν, pro quo male excuderunt Γηθῶ. Et in Timotheo presbytero de receptione haereticorum, cod. Reg. 2336. Γετθῶν, ut Clementinorum II, 22, necnon apud Palladium dialogo De vita S. Chrysostomi paulo post initium, pag. 6, editionis quam sub prelo habet Bigotius noster, variae doctrinae et felicis curiositatis nominibus celeberrimus. Sic Josephus גת Palaestinae urbem, quae ipsi, et apud Stephanum Polybio, Γίττα, Bibliorum interpretibus Γὲθ, ac Geth, Plinio Getta, appellat etiam Γιττῶν πόλιν. Id.

(95) "From Gitthae." From the Gitthae. For I should prefer Γιτθῶν, although in George Syncellus, p. 331, Γητθὼν is read. I think the name of the place was Gath [גת], whence among ecclesiastical writers "the village of the Gittae", or Γιττῶν, Γιτθῶν, Γητθῶν; at p. 333 of Syncellus, Γητῶν, Γαιτθίων. In Eusebius's Chronicle, however, Γηθῶν, for which they have wrongly printed Γηθῶ. And in Timothy the presbyter, On the Reception of Heretics, Royal codex 2336, Γετθῶν, as in the Clementines II, 22, and also in Palladius, in the dialogue On the Life of St Chrysostom, a little after the beginning, p. 6 of the edition which our friend Bigot has in the press, a man most renowned on the score of varied learning and happy curiosity. So Josephus also calls Gath [גת], a city of Palestine, which is Γίττα to him and to Polybius in Stephanus, Γὲθ and Geth to the translators of the Bible, and Getta to Pliny, "the city of the Gittae". The same [Cotelier].

<!-- call: col 920 (Greek, opening of chapter VII) --> <!-- note: this file sets the whole foot of the page (cols 919–920), not prose in the column body; the column body itself holds no editors' prose (Latin version and Greek text of VI, 6 end and VI, 7 heading and opening). The foot begins with the one line of numbered references 67–69, whose calls stand in the Latin column 919, then the head VARIORUM NOTAE, then the notes in two half-columns. The first note is the tail of a note continued from the preceding page (its beginning and its call are not on this page). Note (92) runs from the bottom of the left half to the top of the right half. Notes (93-94) and (95) close the foot; nothing runs over to the next page. Uncertain readings: the Royal codex number in (95), read 2336 (could be 2356); the Hebrew in (95) is printed with a letter resembling nun (נת), set here as גת, the form intended; in the continued note Ἀσιανοί is read from a soft impression. -->

(96) ‹ὁ συναπόστολος ἡμῶν› · call in the Greek column only (col 921)

Ὁ συναπόστολος ἡμῶν. Eorum qui Ecclesiae magistros temere aut absolutos volunt, aut condemnant, insigne exemplum suppeditatur nobis per Rufinum, Cedrenum, et Nicephorum, in iis quae apud Eusebium ad Novi Testamenti Philippos, apostolum et diaconum pertinent. Etenim Rufinus interpretans illud Polycratis Ephesiorum episcopi, relatum Historiae Eusebianae lib. III, cap. 31, et lib. V, cap. 24 : Φίλιππον τὸν τῶν δώδεκα ἀποστόλων, quo tegeret errorem confusorum in unum duorum Philipporum, datarumque apostolo filiarum, quae erant diaconi, in primo loco suppressit numerum : Qui fuit, inquit, unus ex apostolis, et in altero multo pejus unum e duodecim apostolis mutavit in evangelistam. Atque majori facinore idem hunc ad modum citatur a Cedreno edit. Basil., p. 203, Reg. 247 : Φίλιππος ὁ ἐκ τῶν ἑπτὰ διακόνων, Unus de septem diaconis. Contra Nicephorus Hist., lib. III, cap. 20, non intellectis verbis Eusebii lib. III, cap. ult., quae etiam Rufinus contaminavit more suo, Papiam accusat, et cum Luca committit, quasi Philippum patrem filiarum prophetidum scripserit fuisse unum duodecim apostolorum, non autem, ut Lucas in Actis refert, unum e diaconis septem. Venio jam ad constitutionem ; et dico quod, cum certum sit et a multis etiam veteribus observatum, apostoli nomen indi quoque viris apostolicis, qualis exstitit Philippus diaconus et Evangelii praedicator; erroris forsan immunes fuerunt Constitutor hic, Clemens Alexandrinus Strom., III, p. 448; Tertullianus, cap. 18, lib. De baptismo; Chrysostomus homil. 35 in Genesim ; Burchardus in Descriptione terrae sanctae, et si qui alii : si nempe Philippum diaconum intelligentes, appellavere apostolum, et cum majoribus apostolis conjunxere. Infra certe lib. ult cap. ult., qui eunuchum Candaces reginae baptizavit Philippus, diaconus dicitur : ut ne amplius post Bellarminum asseratur noster ideo Philippum baptizatorem Simonis Magi, fecisse apostolum, quia per solos sacerdotes baptismum conferri volebat. Alia ratio est cum Augustini, tum pseudo-Epiphanii, pseudo-Dorothei, pseudo-Isidori, vel Isidori, Graeci qui nonnulla inseruit Catalogo Hieronymiano, et Freculfi, S. Augustinus tractatu 6 in Joannem dubitat de Philippo Christi praecone in Samaria et Simonis ad fidem deductore, Act. VIII : fueritne unus ex apostolis, sive ex diaconis ; et initio operis De doctrina Christiana eum apostolum vocat : at sermone in Vigiliis Pentecostes, re diligentius expensa, favet verae sententiae. Caeteros memoratos in fraudem manifesto egit Historiae ecclesiasticae auctoritas, et Catalogi Hieronymiani in Polycrate. Libellus cui titulus : Τοῦ ἁγίου Ἐπιφανίου ἐπισκόπου Κύπρου περὶ τῶν ἁγίων ἀποστόλων, ποῦ ἕκαστος ἐκήρυξε, καὶ πῶς καὶ ποῦ ἐτελεύτησαν, καὶ τὰ ἅγια αὐτῶν σώματα ποῦ κεῖνται καὶ ἐν ποίοις τόποις, codice 1026 Regiae Bibliothecae : Φίλιππος δὲ ὁ ἀπόστολος οὗτος ἦν ἀπὸ Βηθσαϊδὰ ἐκ τῆς κώμης Πέτρου καὶ Ἀνδρέου· ἐν δὲ τῇ ἄνω Φρυγίᾳ ἐκήρυξε τὸ Εὐαγγέλιον· θνήσκει δὲ ἐν Ἱεραπόλει, καὶ ἐκεῖ θάπτεται ἐνδόξως μετὰ τῶν αὐτοῦ. Dictus Dorotheus, in membranis Regiis : Φίλιππος δὲ ὁ ἀπόστολος ἐν Φρυγίᾳ κηρύξας τὸ Εὐαγγέλιον, θάπτεται ἐν Ἱεραπόλει μετὰ τῶν ἑπτὰ θυγατέρων αὐτοῦ, ὧν Λουκᾶς ὁ εὐαγγελιστὴς ἐν ταῖς Πράξεσι τῶν ἀποστόλων ἀπεμνημόνευσε. Non animadvertit, quemadmodum nec Eusebius lib. III, cap. 31, quod recte objicitur a Notkero Martyrologo, ac per se patet, Lucam Act. XXI, 8, 9, loqui de Philippo uno e septem diaconis. Unde a Dorotheo Latino abest Lucae allegatio : atque Nicephorus lib. II, cap. 44, verba Eusebii ad contrarium sensum deduxit. Porro suspectus mihi semper fuit interpolationis locus Adonis libro De festivitatibus, ubi Philippus apostolus dicitur dormisse apud Hierapolim Asiae civitatem cum patribus suis beato fine sepultus. Idque duas ob causas. Quarum prima, similes loci : Dorothei (ut Hieronymum et Abdiam omittam) : Hierapoli vero cum filiabus suis honorifice sepultus est. Quae Graece habentur in Catalogi amplificatione, Rufini vertentis Eusebium : cujus sepulcrum (continues)

"Our fellow apostle." A signal example of those who rashly either acquit or condemn the teachers of the Church is supplied to us by Rufinus, Cedrenus and Nicephorus, in what in Eusebius concerns the Philips of the New Testament, the apostle and the deacon. For Rufinus, translating that saying of Polycrates, bishop of the Ephesians, reported in Eusebius's History, book 3, chapter 31, and book 5, chapter 24 — "Philip, one of the twelve apostles" — in order to cover the error of the two Philips confused into one, and of the daughters given to the apostle which were the deacon's, suppressed the number in the first place: "who was," he says, "one of the apostles"; and in the second, much worse, changed "one of the twelve apostles" into "the evangelist." And with greater offence the same passage is cited in this fashion by Cedrenus, Basel edition p. 203, Royal 247: "Philip, who was of the seven deacons," "one of the seven deacons." On the other side Nicephorus, History, book 3, chapter 20, not having understood the words of Eusebius, book 3, last chapter — which Rufinus too corrupted after his manner — accuses Papias and sets him at odds with Luke, as though he had written that Philip the father of the prophetess daughters was one of the twelve apostles, and not, as Luke relates in Acts, one of the seven deacons. I come now to the constitution; and I say that, since it is certain, and has been observed by many of the ancients as well, that the name of apostle is given also to apostolic men, such as was Philip the deacon and preacher of the Gospel, this author of the Constitutions, Clement of Alexandria (Stromata 3, p. 448), Tertullian (chapter 18 of the book On Baptism), Chrysostom (homily 35 on Genesis), Burchard in the Description of the Holy Land, and any others there may be, were perhaps free from error — if, that is, understanding Philip the deacon, they called him an apostle and joined him with the greater apostles. Below, certainly, in the last book, last chapter, the Philip who baptized the eunuch of Queen Candace is called a deacon; so that it should no longer be asserted, after Bellarmine, that our author made Philip the baptizer of Simon Magus an apostle because he wished baptism to be conferred by priests alone. The case is different both with Augustine and with pseudo-Epiphanius, pseudo-Dorotheus, pseudo-Isidore or Isidore, the Greek who inserted some things into Jerome's Catalogue, and Freculf. St. Augustine, in tractate 6 on John, is in doubt about Philip, the herald of Christ in Samaria and the one who led Simon to the faith (Acts 8), whether he was one of the apostles or of the deacons; and at the beginning of the work On Christian Doctrine he calls him an apostle; but in the sermon on the Vigil of Pentecost, having weighed the matter more carefully, he favours the true opinion. The others mentioned were plainly led astray by the authority of the Ecclesiastical History and of Jerome's Catalogue under Polycrates. The little book entitled "Of Saint Epiphanius, bishop of Cyprus, on the holy apostles, where each preached, and how and where they died, and where their holy bodies lie and in what places," in codex 1026 of the Royal Library: "This Philip the apostle was from Bethsaida, of the village of Peter and Andrew; he preached the Gospel in upper Phrygia; he dies in Hierapolis, and is buried there with honour together with his own." The so-called Dorotheus, in the Royal parchments: "Philip the apostle, having preached the Gospel in Phrygia, is buried in Hierapolis with his seven daughters, whom Luke the evangelist mentioned in the Acts of the Apostles." He did not notice — as neither did Eusebius, book 3, chapter 31 — what is rightly objected by Notker the martyrologist and is plain of itself, that Luke in Acts 21:8–9 speaks of Philip, one of the seven deacons. Hence the citation of Luke is absent from the Latin Dorotheus; and Nicephorus, book 2, chapter 44, drew the words of Eusebius to the contrary sense. Moreover, the passage of Ado in the book On the Festivals has always been suspected by me of interpolation, where Philip the apostle is said "to have fallen asleep at Hierapolis, a city of Asia, buried with his fathers after a blessed end." And that for two reasons. Of which the first is the similar passages: of Dorotheus (to pass over Jerome and Abdias): "but at Hierapolis he was honourably buried with his daughters." What stands in Greek in the enlargement of the Catalogue; of Rufinus translating Eusebius: "whose tomb (continues)

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(97) ‹δυνάμεις ἰαμάτων› · call in the Greek column only (col 921)

Ἰαμάτων. In altero cod. Vind. deest. Cler.

"Of healings." It is wanting in the other Vienna codex. Clericus.

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(98) ‹ἀθανασίας ἐστέρησεν› · call in the Greek column only (col 921)

Ἐστέρησεν. In utroque cod. Vind. sequitur ὁ διάβολος et pro θέλξας legitur ἀπατήσῃ. Cler.

"He deprived." In both Vienna codices ὁ διάβολος ("the devil") follows, and instead of θέλξας ("having beguiled") ἀπατήσῃ is read. Clericus.

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(70) ‹anchor not visible› · call in col 922

Act. VIII, 16.

Acts 8:16.

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(71) ‹anchor not visible› · call in col 922

Act. VIII, 19.

Acts 8:19.

VARIORUM NOTAE. (printed under page 458)

(72) ‹anchor not visible› · call in col 923

Gen. III. 23.

Genesis 3:23.

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(73) ‹anchor not visible› · call in col 923

Act. VIII, 20.

Acts 8:20.

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(74) ‹anchor not visible› · call in col 923

Ibid., 24.

The same, verse 24 [Acts 8:24].

VARIORUM NOTAE. (printed under page 459)

(96) (continued) · call on the previous page (Greek col 921)

pulcrum est apud Hierapolim Asiae urbem, una cum filiabus suis : Isidori De vita et morte sanctorum cap. 75, et Freculfi in Chronicis : simul cum filiabus suis ibidem requiescit. Secunda causa, ejusdem Adonis verba haec in Philippo diacono : Apud Caesaream requievit. Juxta quem tres virgines filiae ipsius prophetissae tumulatae jacent : nam quarta filia illius plena Spiritu sancto in Epheso occubuit. Quidam tamen putant apud Hierapolim eas tumulatas, ubi apostolus Philippus unus de duodecim quiescit : cujus fuisse filiae ab aliquibus scriptoribus putatae sunt. Conjectabam, a recentiore quodam expunctum filiabus, inductumque patribus. Sed doctiorum ac prudentiorum esto judicium. Cot.

is at Hierapolis, a city of Asia, together with his daughters"; of Isidore, On the Life and Death of the Saints, chapter 75, and of Freculf in the Chronicle: "he rests in the same place together with his daughters." The second reason is these words of the same Ado under Philip the deacon: "He came to rest at Caesarea. Beside him lie buried his three virgin daughters, prophetesses; for his fourth daughter, full of the Holy Spirit, died at Ephesus. Some, however, think they were buried at Hierapolis, where the apostle Philip, one of the twelve, rests; whose daughters they have been thought by some writers to have been." I used to conjecture that filiabus ("daughters") had been struck out by some later hand and patribus ("fathers") brought in. But let the judgement rest with the more learned and the more prudent. Cotelier.

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(99) ‹anchor not visible› · call in the Greek column only (col 924)

Περιγράψαι. Uterque στερῆσαι, et sequitur: ὑπὸ τοῦ διαβόλου τοίνυν καὶ ὁ Σίμων κινηθεὶς προσήνεγκε χρήματα, ὅπως, etc. Quae re vera a librariis omissa videntur. Id.

"To circumscribe." Both [codices] have στερῆσαι ("to deprive"), and there follows: "moved therefore by the devil, Simon too offered money, in order that," etc. Which words seem in truth to have been omitted by the copyists. The same.

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(100) ‹anchor not visible› · call in the Greek column only (col 924)

Κηρύσσειν. Addit alter εἰς τὸν κόσμον. Id.

"To preach." The other [codex] adds εἰς τὸν κόσμον ("into the world"). The same.

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(1) ‹καὶ προεβάλοντο› · call in the Greek column only (col 924)

Κλεόβιον. Ad loca quae de Cleobio sive Cleobulo doctissimus Usserius citat in Epistolam Ignatianam ad Trallianos, adde duo Theodoriti, Haereticarum fabularum lib. i, cap. 1, ubi non scripserim ut vulgo Κλεοβανοί, sed Κλεοβιανοί, quod etiam apud Eusebium legebant Rufinus ac Nicephorus et lib. ii in praefatione. Item alium Sophronii in synodo generali sexta, et alium Nicetae Pectorati libro contra Latinos. Auctor Operis imperfecti, ad Matth. XXIV, 5 : Hoc et Apostolus dixit his qui fuerunt antequam caperetur Jerusalem, quia prius venturi fuerant pseudo-Christi. Etenim hoc erat signum primum destructionis Jerusalem. Quod vere factum est. Venerunt enim Dositheus, et Simon, et Cleonius, et Varisuas in nomine Christi, et alii multi, quos Apostolus in Epistolis suis tangit. Quis non videat statim veram lectionem, Cleovius, qui est Cleobius? Sed in nominis sequentis reconditiori emendatione aliquandiu haesi, nescius quo me pacto expedirem : donec non infeliciter, ni fallor, subierunt mentem famosi impostores Varjesus, Barjesus, et Varchosivas, Barchosibas, Barchozibas, aliter Barchochebas. Cot.

"Cleobius." To the passages on Cleobius or Cleobulus which the most learned Ussher cites on the Ignatian Epistle to the Trallians, add two of Theodoret, Compendium of Heretical Fables, book 1, chapter 1 — where I would write not Κλεοβανοί, as commonly, but Κλεοβιανοί, which Rufinus and Nicephorus also read in Eusebius — and book 2, in the preface. Likewise another of Sophronius in the sixth general synod, and another of Nicetas Pectoratus in the book against the Latins. The author of the Opus imperfectum, on Matthew 24:5: "This the Apostle also said to those who lived before Jerusalem was taken, because false Christs were first to come. For this was the first sign of the destruction of Jerusalem. Which truly came to pass. For there came Dositheus, and Simon, and Cleonius, and Varisuas in the name of Christ, and many others, whom the Apostle touches on in his Epistles." Who would not see at once the true reading, Cleovius, that is, Cleobius? But over the more recondite emendation of the following name I stuck for some time, not knowing how to extricate myself, until — not unhappily, unless I am mistaken — there came to mind the notorious impostors Varjesus (Barjesus) and Varchosivas (Barchosibas, Barchozibas, otherwise Barchochebas). Cotelier.

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(2) ‹οὗτοι δὲ μαθητεύουσιν› · call in the Greek column only (col 924)

Δοσιθέῳ. Qui et Δοσθής ab Eulogio vocatur apud Photium : unde Δοσθηνοί ibidem, et in Damasceni libro De haeresibus membraneo Bibliothecae Regiae. Super Dositheo et Dositheanis conciliabuntur levi negotio quae in speciem pugnantia occurrunt apud scriptores varios, pseudo-Clementem, Tertullianum, Origenem, Eusebium, Pacianum, Epiphanium, Chrysostomum in Catena ad Matthaeum, pseudo-Chrysostomum in eumdem Evangelistam, Hieronymum, Theodoritum, Vigilium Tapsensem, Sophronium, Damascenum, Photium, Theophanem Cerameum, Theophylactum, Nicetam Choniatem Nicephorum, et auctorem Chronici Samaritani citatum ab Ecchellensi ad Hebedjesu; si duo admittantur Dosithei, uterque haeresiarcha, impugnator librorum propheticorum, et sacrae Scripturae corruptor. Primus ante Christum, ex Judaeo Samaritanus, et origo Sadducaeorum, qui resurrectionem carnis agnoverit, docueritque severitatem morum, abstinentiam ab animatis, jejunium, virginitatem et continentiam. Alter post ortum Christi, pseudo-Christus, Samarita, Simonis Magi primo magister, postea discipulus, qui negaverit resurrectionem corporum, animae immortalitatem, substantiam angelorum ac daemonum, asseruerit vero mundum esse incorruptibilem. His ita constitutis, erroris arguemus Philastrium, quod veteri Dositheo ea assignet quae recentiori fuerant tribuenda. Quin etiam a Theodorito ac Sophronio minus accurate Dositheus et Dositheani ponuntur post Simonem et Simonianos. Id.

"To Dositheus." He is also called Δοσθής by Eulogius in Photius; whence Δοσθηνοί in the same place, and in the parchment copy of Damascene's book On Heresies in the Royal Library. Concerning Dositheus and the Dositheans, the things that meet us in apparent conflict in various writers — pseudo-Clement, Tertullian, Origen, Eusebius, Pacian, Epiphanius, Chrysostom in the Catena on Matthew, pseudo-Chrysostom on the same Evangelist, Jerome, Theodoret, Vigilius of Thapsus, Sophronius, Damascene, Photius, Theophanes Cerameus, Theophylact, Nicetas Choniates, Nicephorus, and the author of the Samaritan Chronicle cited by Ecchellensis on Hebedjesu — will be reconciled with little trouble if two Dosithei are admitted, each a heresiarch, an assailant of the prophetic books and a corrupter of sacred Scripture. The first, before Christ, a Samaritan from being a Jew, and the origin of the Sadducees, who acknowledged the resurrection of the flesh and taught strictness of morals, abstinence from animal food, fasting, virginity and continence. The other, after the birth of Christ, a false Christ, a Samaritan, at first the master of Simon Magus and afterwards his disciple, who denied the resurrection of bodies, the immortality of the soul, and the substance of angels and demons, but asserted that the world is incorruptible. These things being so settled, we shall convict Philastrius of error for assigning to the old Dositheus what ought to have been attributed to the later one. Indeed, by Theodoret and Sophronius too Dositheus and the Dositheans are less accurately placed after Simon and the Simonians. The same [Cotelier].

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(cont.) ‹anchor not on this page› · continuation of a Variorum note begun under the preceding page; its call lies in an earlier column est apud Hierapolim Asiae urbem, una cum filiabus suis : Isidori De vita et morte sanctorum cap. 75, et Freculfi in Chronicis : simul cum filiabus suis ibidem requiescit. Secunda causa, ejusdem Adonis verba haec in Philippo diacono : Apud Caesaream requievit. Juxta quem tres virgines filiae ipsius prophetissae tumulatae jacent : nam quarta filia illius plena Spiritu sancto in Epheso occubuit. Quidam tamen putant apud Hierapolim eas tumulatas, ubi apostolus Philippus unus de duodecim quiescit : cujus fuisse filiae ab aliquibus scriptoribus putatae sunt. Conjectabam, a recentiore quodam expunctum filiabus, inductumque patribus. Sed doctiorum ac prudentiorum esto judicium. Cot.

… "is at Hierapolis, a city of Asia, together with his daughters"; those of Isidore, On the Life and Death of the Saints, ch. 75, and of Freculf in the Chronicles: "together with his daughters he rests in the same place." The second reason: these words of the same Ado on Philip the deacon: "He came to rest at Caesarea. Beside him lie buried three virgins, his daughters, prophetesses; for his fourth daughter, full of the Holy Spirit, died at Ephesus. Some, however, think that they were buried at Hierapolis, where the apostle Philip, one of the twelve, rests; whose daughters they have been thought by some writers to have been." I was conjecturing that "filiabus" had been struck out by some more recent hand and "patribus" brought in. But let the judgement rest with the more learned and the more prudent. Cotelier.

(printed under page 459) <!-- the foot of page 459 opens with the tail "pulcrum" of a word begun at the foot of the preceding page; by the break rule that word is left whole to the earlier page and the tail is not repeated here. To be joined to the note under the column that carries its call. -->

(99) ‹περιγράψαι› · call in the Greek column only (col 924)

Περιγράψαι. Uterque στερῆσαι, et sequitur: ὑπὸ τοῦ διαβόλου τοίνυν καὶ ὁ Σίμων κινηθεὶς προσήνεγκε χρήματα, ὅπως, etc. Quae re vera a librariis omissa videntur. Id.

"To cut off." Both [codices] have στερῆσαι ("to deprive"), and there follows: "Moved therefore by the devil, Simon also brought money, in order that," etc. Which words seem in truth to have been omitted by the copyists. The same [Cotelier].

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(100) ‹ἐν τοῖς ἔθνεσι› · call in the Greek column only (col 924)

Κηρύσσειν. Addit alter εἰς τὸν κόσμον. Id.

"To preach." The other [codex] adds εἰς τὸν κόσμον ("into the world"). The same [Cotelier].

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(1) ‹καὶ προεβάλοντο› · call in the Greek column only (col 924)

Κλεόβιον. Ad loca quae de Cleobio sive Cleobulo doctissimus Usserius citat in Epistolam Ignatianam ad Trallianos, adde duo Theodoriti, Haereticarum fabularum lib. I, cap. 1, ubi non scripserim ut vulgo Κλεοβανοί, sed Κλεοβιανοί, quod etiam apud Eusebium legebant Rufinus ac Nicephorus et lib. II in praefatione. Item alium Sophronii in synodo generali sexta, et alium Nicetae Pectorati libro contra Latinos. Auctor Operis imperfecti, ad Matth. XXIV, 5 : Hoc et Apostolus dixit his qui fuerunt antequam caperetur Jerusalem, quia prius venturi fuerant pseudo-Christi. Etenim hoc erat signum primum destructionis Jerusalem. Quod vere factum est. Venerunt enim Dositheus, et Simon, et Cleonius, et Varisuas in nomine Christi, et alii multi, quos Apostolus in Epistolis suis tangit. Quis non videat statim veram lectionem, Cleovius, qui est Cleobius? Sed in nominis sequentis reconditiori emendatione aliquandiu haesi, nescius quo me pacto expedirem : donec non infeliciter, ni fallor, subierunt mentem famosi impostores Varjesus, Barjesus, et Varchosivas, Barchosibas, Barchozibas, aliter Barchochebas. Cot.

"Cleobius." To the passages about Cleobius or Cleobulus which the most learned Ussher cites on the Ignatian Epistle to the Trallians, add two of Theodoret, Compendium of Heretical Fables, book I, ch. 1, where I would not write, as is commonly done, Κλεοβανοί, but Κλεοβιανοί, which Rufinus and Nicephorus also read in Eusebius, and book II, in the preface. Likewise another of Sophronius, in the sixth general synod, and another of Nicetas Pectoratus, in the book against the Latins. The author of the Opus imperfectum, on Matthew 24:5: "This the Apostle also said to those who lived before Jerusalem was taken, because false Christs were to come first. For this was the first sign of the destruction of Jerusalem. And this truly came to pass. For there came Dositheus, and Simon, and Cleonius, and Varisuas in the name of Christ, and many others, whom the Apostle touches on in his Epistles." Who would not see at once the true reading, Cleovius, that is, Cleobius? But over the more recondite emendation of the name that follows I stuck for some time, not knowing how I might extricate myself; until, not unhappily, if I am not mistaken, there came to mind the notorious impostors Varjesus, Barjesus, and Varchosivas, Barchosibas, Barchozibas, otherwise Barchochebas. Cotelier.

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(2) ‹μαθητεύουσιν› · call in the Greek column only (col 924)

Δοσιθέῳ. Qui et Δοσθής ab Eulogio vocatur apud Photium : unde Δοσθηνοί ibidem, et in Damasceni libro De haeresibus membraneo Bibliothecae Regiae. Super Dositheo et Dositheanis conciliabuntur levi negotio quae in speciem pugnantia occurrunt apud scriptores varios, pseudo-Clementem, Tertullianum, Origenem, Eusebium, Pacianum, Epiphanium, Chrysostomum in Catena ad Matthaeum, pseudo-Chrysostomum in eumdem Evangelistam, Hieronymum, Theodoritum, Vigilium Tapsensem, Sophronium, Damascenum, Photium, Theophanem Cerameum, Theophylactum, Nicetam Choniatem Nicephorum, et auctorem Chronici Samaritani citatum ab Ecchellensi ad Hebedjesu; si duo admittantur Dosithei, uterque haeresiarcha, impugnator librorum propheticorum, et sacrae Scripturae corruptor. Primus ante Christum, ex Judaeo Samaritanus, et origo Sadducaeorum, qui resurrectionem carnis agnoverit, docueritque severitatem morum, abstinentiam ab animatis, jejunium, virginitatem et continentiam. Alter post ortum Christi, pseudo-Christus, Samarita, Simonis Magi primo magister, postea discipulus, qui negaverit resurrectionem corporum, animae immortalitatem, substantiam angelorum ac daemonum, asseruerit vero mundum esse incorruptibilem. His ita constitutis, erroris arguemus Philastrium, quod veteri Dositheo ea assignet quae recentiori fuerant tribuenda. Quin etiam a Theodorito ac Sophronio minus accurate Dositheus et Dositheani ponuntur post Simonem et Simonianos. Id.

"To Dositheus." He is also called Δοσθής by Eulogius in Photius; whence Δοσθηνοί in the same place, and in the parchment copy of Damascene's book On Heresies in the Royal Library. Concerning Dositheus and the Dositheans, the things that occur in various writers and seem at first sight to conflict (pseudo-Clement, Tertullian, Origen, Eusebius, Pacian, Epiphanius, Chrysostom in the Catena on Matthew, pseudo-Chrysostom on the same Evangelist, Jerome, Theodoret, Vigilius of Thapsus, Sophronius, Damascene, Photius, Theophanes Cerameus, Theophylact, Nicetas Choniates, Nicephorus, and the author of the Samaritan Chronicle cited by Ecchellensis on Ebedjesu) will be reconciled with little trouble, if two Dosithei are admitted, each a heresiarch, an assailant of the prophetic books, and a corrupter of sacred Scripture. The first, before Christ, a Jew turned Samaritan, and the origin of the Sadducees, who acknowledged the resurrection of the flesh, and taught strictness of morals, abstinence from living creatures, fasting, virginity and continence. The other, after the birth of Christ, a false Christ, a Samaritan, at first the master of Simon Magus, afterwards his disciple, who denied the resurrection of bodies, the immortality of the soul, and the substance of angels and demons, but asserted that the world is incorruptible. These things being so settled, we shall convict Philastrius of error, in that he assigns to the old Dositheus what ought to have been attributed to the later one. Moreover, Dositheus and the Dositheans are placed less accurately by Theodoret and Sophronius after Simon and the Simonians. The same [Cotelier].

(printed under page 459) <!-- NOTE (Q2a re-read): notes (99), (100), (1), (2) are called in the Greek column 924 only and were not set in this file before; they are set here from the two foot images of page 459. If the notes file of col 923 already carries the same notes, keep one copy. Note (1) runs from the foot of the left half ("emen-") to the head of the right half ("datione"); set here whole. "Nicetam Choniatem Nicephorum" (no comma), "Tapsensem" and "Hebedjesu" as printed. UNSURE "Apostolus" in the quotation in note (1) (could be "Apostolis"). -->

[Setter's caution: the two foot images show only the lower part of this page, which is filled almost wholly with the Variorum notes. The head of the left column (the notes before the visible tail, apparently (3) and the opening of (4)), the head of the right column (the middle of note 6), and any numbered scripture-reference notes standing above, are NOT in the images and are not set here. Gaps are marked ‹…not in image…›. No calls are visible.] (4?) (tail of a note whose number and opening are not in the image) · call not visible in the foot images ‹…not in image…› [Hel]pidius Priscillianum instituerint, refertur a Severo : magna incuria temporum, si magum nostrum intelligit : incerta vero ac falsae propiori fama, si alium : cum longe verisimilius fiat, imo tantum non constet, eam haeresim a Marci discipulis aut aliis Gnosticis in Hispania seminatam, forsanque ibi conservatam latenter, pravo Agapes, Helpidii, Priscilliani, necnon aliorum studio repullulasse. Adeo ut occasione veteris Marci non satis cogniti, recentior iste Marcus hypobolimaeus prodierit : nescio an creditus quoque Idacio apud Isidorum cap. ii libri De Viris illustribus, tanquam Memphiticus, magiae scientissimus, discipulus Manis, et magister Priscilliani : ita enim quidam codices Isidori; cum alii nonnulli codices ejusdem tractatus faciant Marcum Manis et Priscilliani magistrum, quod de antiquo dici queat. Confirmatur nostra opinio auctoritate Hieronymi, in locis citatis; itemque in Catalogo scriptorum ecclesiasticorum, ubi Priscillianus dicitur accusari Gnosticae, id est, Basilidis et Marci (ita veteres editiones cum libris Regiis) haereseos, de quibus Irenaeus scripsit. Caeterum a Marco haeretici, Justino sunt Marciani, Epiphanio Marcosii, Augustino Marcitae, Marcunii in canone Nicaeno Arabico 30. Turrianinae editionis, denique Marcosaei Damasceno atque Timotheo presbytero. Id.

‹…not in image…› [and Hel]pidius instructed Priscillian, is reported by Severus: with great carelessness about the times, if he means our magician; but on an uncertain report, and one nearer to falsehood, if he means another; since it becomes far more likely, indeed is all but established, that this heresy, sown in Spain by the disciples of Marcus or by other Gnostics, and perhaps secretly preserved there, sprouted again through the perverse zeal of Agape, Helpidius, Priscillian and others besides. So much so that, on the occasion of the old Marcus being insufficiently known, this later, supposititious Marcus came forth — perhaps believed in also by Idacius, in Isidore, chapter 2 of the book On Illustrious Men, as a man of Memphis, most skilled in magic, a disciple of Mani and the master of Priscillian: for so certain codices of Isidore have it, while some other codices of the same treatise make Marcus the master of Mani and of Priscillian, which could be said of the ancient one. Our opinion is confirmed by the authority of Jerome in the places cited; and likewise in the Catalogue of Ecclesiastical Writers, where Priscillian is said to be accused of the Gnostic heresy, that is, that of Basilides and Marcus (so the old editions, with the Royal books), about whom Irenaeus wrote. For the rest, the heretics named from Marcus are Marciani in Justin, Marcosii in Epiphanius, Marcitae in Augustine, Marcunii in the Arabic Nicene canon 30 of Torres's edition, and finally Marcosaei in Damascene and Timothy the presbyter. The same.

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Μένανδρος. Huic patria fuit כפרת [Hebrew letters indistinct in the image], opinor : Graece κώμη Καππαρεταίας, Καπαρατταίας, Καππαραττέας, Καπαρατέας (sic praestat legere in Nicephoro, quam Καπαρατέως), Καππαρατθέας, Καππαραθέας, et Timotheo presbytero mss. Καπερέτας. Longius abit Theodoritus. Μένανδρος, inquit, Σαμαρείτης, ἀπὸ Χαβραῒ κώμης. Quid si scriptum ab eo, Χαφράτ, et postea ex φ, factum β, ex ϊ, τ. Dicti autem sunt Menandri sectatores, Menandriani. Item Menandrianistae ab Hegesippo Eusebianae historiae lib. iv, cap. 22 : ἀπὸ τούτων Μενανδριανισταί : cujus vocis divisio in duas, quasi prima syllaba esset particula μέν, peperit Adrianistas haereticos, cum Adriano haeresiarcha; ut videre est apud Theodoritum, Haereticarum fabularum, lib. i, cap. 1; lib. ii in praefatione, apud Sophronium Epistola ad Sergium, et apud Nicephorum Hist. eccles. iv, 7. Id.

"Menander." His native place was, I think, [Hebrew name, apparently "Kaphrath"]: in Greek the village of Καππαρεταία, Καπαρατταία, Καππαραττέα, Καπαρατέα (so it is better to read in Nicephorus than Καπαρατέως), Καππαρατθέα, Καππαραθέα, and in the manuscripts of Timothy the presbyter Καπερέτα. Theodoret goes further astray. "Menander," he says, "a Samaritan, from the village of Chabrai." What if he wrote Χαφράτ, and afterwards β was made out of φ, and out of ϊ, τ? The followers of Menander were called Menandrians. Likewise "Menandrianists" by Hegesippus, in Eusebius's History, book 4, chapter 22: "from these, the Menandrianists"; the division of which word into two, as though the first syllable were the particle μέν, gave birth to the "Adrianist" heretics, with a heresiarch Adrian, as may be seen in Theodoret, Compendium of Heretical Fables, book 1, chapter 1, and book 2 in the preface; in Sophronius, Letter to Sergius; and in Nicephorus, Ecclesiastical History 4.7. The same.

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Βασιλείδης. Accipe verba S. Hieronymi libro De scriptoribus Ecclesiasticis, sed emendatiora, meo quidem judicio, quam excusa sint. Agrippa cognomento Castor, vir valde doctus, adversum viginti quatuor Basilidis haeretici volumina, quae in Evan- ‹…head of the right column not in image…› in Alexandria commoratur : a quo Gnostici...... Chochebas dux Judaicae factionis nolentes sibi Christianos adversum Romanum militem ferre subsidium, omnimodis cruciatibus necat. Nec enim ovum ovo similius, quam haec duo loca inter se sunt. Quia denique ex Stromateo Clemente colligi datur lib. vii, p. 764, Basilidem usque ad tempora Antonini Pii vitam produxisse. Atque hinc patet, quemadmodum legi debeat in Haereseon indiculo, qui Hieronymo tribuitur; scilicet : Contra hunc Basilidem Agrippa, cognomento Castor, vir valde doctus, scribit, prodens universa ejus mysteria, et prophetas enumerans, Barcabbam, et Barcop, et ad terrorem audientium alia etiam nomina barbara, religione composita; nominans etiam Deum maximum Abraxas, quasi annum continentem, si juxta Graecorum numerum computetur. Nec minus claret, mendose apud Philastrium, ubi de Nicolao et Gnosticis, Barrabam vel Barrabbam locum occupare Barcabae seu Barcabbae : quod nominis auctore Epiphanio haeresi 26, num. 2, significat Syriace filium stupri, Hebraice filium homicidii. Retrahendo denique syllabam fugitivam ne, scribendum in Anonymo, quem Sirmondus sub titulo Praedestinati vulgavit, haeresi 3 : Quod nomen Graeca ratione litterarum in hanc summam supputando pertingit. Id.

"Basilides." Take the words of St. Jerome in the book On Ecclesiastical Writers, but more correct, in my judgement at least, than they have been printed: "Agrippa, surnamed Castor, a very learned man, against the twenty-four volumes of the heretic Basilides which [he wrote] on the Gos- ‹…head of the right column not in image…› "dwells in Alexandria: from whom the Gnostics...... Chochebas, leader of the Jewish faction, puts to death with every kind of torture the Christians who are unwilling to bring him aid against the Roman soldiery." For one egg is not more like another than these two passages are like each other. Since, finally, it may be gathered from Clement in the Stromata, book 7, p. 764, that Basilides prolonged his life to the times of Antoninus Pius. And hence it is plain how one ought to read in the Indiculus of Heresies attributed to Jerome, namely: "Against this Basilides Agrippa, surnamed Castor, a very learned man, writes, disclosing all his mysteries and enumerating his prophets, Barcabbas and Barcop, and, to terrify his hearers, other barbarous names as well, composed with religious awe; naming also the supreme God Abraxas, as containing the year, if it be reckoned according to the Greek numeration." Nor is it less clear that in Philastrius, where he treats of Nicolaus and the Gnostics, Barrabas or Barrabbas wrongly occupies the place of Barcabas or Barcabbas: a name which, on the authority of Epiphanius, heresy 26, no. 2, signifies in Syriac "son of fornication," in Hebrew "son of murder." Finally, by bringing back the runaway syllable ne, one should write in the Anonymous whom Sirmond published under the title Praedestinatus, heresy 3: "which name, by the Greek value of its letters, reaches this sum when reckoned up." The same.

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Σατορνῖλος. Quanto notissimus Saturninus, tanto obscurissimus qui marginem tenet Stratonicus, fictitius ut videtur haereticus : nisi quis huc hariolando referre velit Stratioticos Epiphanii, Theodoriti, Sophronii, Milites dictos Philastrio, quia de militaribus fuerunt, affines forsan Haematitis apud Clementem Alexandrinum Stromateo vii extremo. Id.

"Satornilus." As Saturninus is very well known, so the Stratonicus who occupies the margin is most obscure — a fictitious heretic, as it seems; unless someone, by guesswork, should wish to refer hither the Stratiotici of Epiphanius, Theodoret and Sophronius, called "Soldiers" by Philastrius "because they were of the military," perhaps akin to the Haematites in Clement of Alexandria at the end of Stromata 7. The same.

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Οἱ μὲν πολλοὺς θεούς. Id est, αἰῶνας, cap. 10. Epiphanius haeresi 31, n. 2 De Valentino, τριάκοντα αἰῶνας, οὓς καὶ θεοὺς ὀνομάζει. Ante Epiphanium, Origenes Homilia in librum Regnorum : Haereticorum quidam derelinquentes Creatorem mundi, et Filium ejus, fingunt sibi alium, nescio quem, excelsiorem Deum, et alios similiter introducunt, sive quos αἰῶνας, sive quos deos appellant. Vide Tertullianum i adversus Marcionem 5, et iii adversus Praxeam. Vide etiam Ambrosium libro De incarnationis Dominicae mysterio, cap. 4, et epistola 17. Tantos esse deos Basilidem credere jussit, / Quantos... et dies annus habet. Poeta incertus lib. i contra Marcionem. Emendabis autem ex Tertulliano et Philastrio Augustinum : (continues)

"Some [say there are] many gods." That is, aeons; chapter 10. Epiphanius, heresy 31, no. 2, on Valentinus: "thirty aeons, whom he also names gods." Before Epiphanius, Origen, in the Homily on the book of Kings: "Certain of the heretics, forsaking the Creator of the world and His Son, fashion for themselves another, I know not what, loftier God, and likewise bring in others, whom they call either aeons or gods." See Tertullian, Against Marcion 1.5, and Against Praxeas 3. See also Ambrose in the book On the Mystery of the Lord's Incarnation, chapter 4, and letter 17. "Basilides bade men believe that there are as many gods / as... and the year has days." An uncertain poet, book 1 Against Marcion. You will, moreover, correct Augustine from Tertullian and Philastrius: (continues)

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74* al. Στρατόνικος.

74* Elsewhere: Stratonicus.

VARIORUM NOTAE.

NOTES OF VARIOUS HANDS.

(3) Κήρινθος. Nescit S. Epiphanius an Merinthus idem sit cum Cerintho, an alter ab illo ejusdem sententiae haereticus. Suspicari vero quis posset, Cerinthum per ludibrium et opprobrium accepisse nomen Merinthi, Μηρίνθου, id est, laquei. Sed arbitrarium hoc sit: Haud dubium certe, quin Cerinthi nomen exciderit e scholis Maximi ad Dionysii epistolam 8, quod paraphrasis Georgii Pachymerae, retinet, atque etiam mss. codices. COT.

(3) Cerinthus. St Epiphanius does not know whether Merinthus is the same as Cerinthus, or another heretic, distinct from him, of the same opinion. One might indeed suspect that Cerinthus received, by way of mockery and reproach, the name of Merinthus, Μηρίνθου, that is, of "the snare". But let this be a matter of free judgement. There is certainly no doubt that the name of Cerinthus has dropped out of the scholia of Maximus on the eighth epistle of Dionysius, a name which the paraphrase of George Pachymeres retains, and the manuscript codices as well. COT.

(4) Μάρκος. De multis quae ad Marcum hunc Magum pertinentia discimus ex Irenaei martyris opere Adversus haereses, unum est, deceptio complurium feminarum ad Rhodanum per illius discipulos. Id mirum in modum verbis auget et amplificat Hieronymus Epistola 29, et sub finem 17 Commentariorum in Isaiam: nimiumque confidens memoriae suae, cum alia Irenaeo affingit, tum profectionem Marci Aegyptii in Gallias et Hispanias. Jam quod haeresim Gnosticorum primus Hispanis intulerit Marcus Memphites; cujus auditores Agape et Helpidius Priscillianum instituerint, refertur a Severo: magna incuria temporum, si magum nostrum intelligit: incerta vero ac falsae propiori fama, si alium: cum longe verisimilius fiat, imo tantum non constet, eam haeresim a Marci discipulis aut aliis Gnosticis in Hispania seminatam, forsanque ibi conservatam latenter, pravo Agapes, Helpidii, Priscilliani, necnon aliorum studio repullulasse. Adeo ut occasione veteris Marci non satis cogniti, recentior iste Marcus hypobolimaeus prodierit: nescio an creditus quoque Idacio apud Isidorum cap. II libri De Viris illustribus, tanquam Memphiticus, magiae scientissimus, discipulus Manis, et magister Priscilliani: ita enim quidam codices Isidori; cum alii nonnulli codices ejusdem tractatus faciant Marcum Manis et Priscilliani magistrum, quod de antiquo dici queat. Confirmatur nostra opinio auctoritate Hieronymi, in locis citatis; itemque in Catalogo scriptorum ecclesiasticorum, ubi Priscillianus dicitur accusari Gnosticae, id est, Basilidis et Marci (ita veteres editiones cum libris Regiis) haereseos, de quibus Irenaeus scripsit. Caeterum a Marco haeretici, Justino sunt Marciani, Epiphanio Marcosii, Augustino Marcitae, Marcunii in canone Nicaeno Arabico 30. Turrianinae editionis, denique Marcosaei Damasceno atque Timotheo presbytero. ID.

(4) Marcus. Of the many things pertaining to this Marcus the Magician which we learn from the work of the martyr Irenaeus Against Heresies, one is the deception of a good many women by the Rhône through his disciples. Jerome wonderfully enlarges and amplifies this in words in Epistle 29, and towards the end of the seventeenth book of the Commentaries on Isaiah; and, trusting too much to his memory, he fastens upon Irenaeus, among other things, a journey of Marcus the Egyptian into the Gauls and the Spains. Now, that Marcus of Memphis was the first to bring the heresy of the Gnostics to the Spaniards, and that his hearers Agape and Helpidius instructed Priscillian, is related by Severus: with great carelessness of the times, if he means our magician; but on a report uncertain and nearer to falsehood, if another; since it becomes far more probable, indeed it is all but established, that this heresy, sown in Spain by the disciples of Marcus or by other Gnostics, and perhaps secretly preserved there, sprouted again through the perverse zeal of Agape, Helpidius, Priscillian and others besides. So that, by occasion of the old Marcus not sufficiently known, this more recent, supposititious Marcus came forth: believed in also, I rather think, by Idacius in Isidore, chapter II of the book On Illustrious Men, as a man of Memphis, most skilled in magic, a disciple of Manes and the master of Priscillian; for so certain codices of Isidore have it, whereas some other codices of the same treatise make Marcus the master of Manes and of Priscillian, which could be said of the ancient one. Our opinion is confirmed by the authority of Jerome, in the places cited; and likewise in the Catalogue of Ecclesiastical Writers, where Priscillian is said to be accused of the Gnostic heresy, that is, that of Basilides and Marcus (so the old editions together with the Royal books), about whom Irenaeus wrote. For the rest, the heretics named from Marcus are Marcians to Justin, Marcosii to Epiphanius, Marcitae to Augustine, Marcunii in the thirtieth Arabic Nicene canon of Turrianus's edition, and finally Marcosaeans to the Damascene and to Timothy the presbyter. THE SAME.

(5) Μένανδρος. Huic patria fuit כפרת, opinor: Graece κώμη Καππαρεταίας, Καπαρατταίας, Καππαραττέας, Καπαρατέας (sic praestat legere in Nicephoro, quam Καπαρατέως), Καππαρατθέας, Καππαραθέας, et Timotheo presbytero mss. Καπερέτας. Longius abit Theodoritus. Μένανδρος, inquit, Σαμαρείτης, ἀπὸ Χαβραῒ κώμης. Quid si scriptum ab eo, Χαφράτ, et postea ex φ, factum β, ex ῖ, τ. Dicti autem sunt Menandri sectatores, Menandriani. Item Menandrianistae ab Hegesippo Eusebianae historiae lib. IV, cap. 22: ἀπὸ τούτων Μενανδριανισταί: cujus vocis divisio in duas, quasi prima syllaba esset particula μέν, peperit Adrianistas haereticos, cum Adriano haeresiarcha; ut videre est apud Theodoritum, Haereticarum fabularum, lib. I, cap. 1; lib. II in praefatione, apud Sophronium Epistola ad Sergium, et apud Nicephorum Hist. eccles. IV, 7. ID.

(5) Menander. His native place was, I think, כפרת: in Greek the village of Kapparetaia, Kaparattaia, Kapparattea, Kaparatea (it is better to read thus in Nicephorus than Καπαρατέως), Kapparatthea, Kapparathea, and, in the manuscripts of Timothy the presbyter, Kapereta. Theodoret goes further afield. "Menander," he says, "a Samaritan, from the village of Chabrai." What if he wrote Χαφράτ, and afterwards β was made out of φ, and out of ι, τ? Now the followers of Menander were called Menandrians. Likewise Menandrianists by Hegesippus, in Eusebius's History, book IV, chapter 22: "from these the Menandrianists"; the division of which word into two, as though the first syllable were the particle μέν, begot the Adrianist heretics, with an Adrian as heresiarch; as may be seen in Theodoret, Of Heretical Fables, book I, chapter 1, and book II in the preface, in Sophronius, Epistle to Sergius, and in Nicephorus, Eccl. Hist. IV, 7. THE SAME.

(6) Βασιλείδης. Accipe verba S. Hieronymi libro De scriptoribus Ecclesiasticis, sed emendatiora, meo quidem judicio, quam excusa sint. Agrippa cognomento Castor, vir valde doctus, adversum viginti quatuor Basilidis haeretici volumina, quae in Evangelium confecerat, fortissime disseruit, prodens ejus universa mysteria, et prophetas enumerans, Barcabam, et Barcop; et ad terrorem audientium alia quaedam barbara nomina; et Deum maximum ejus Abraxas, qui quasi annum continens, juxta Graecorum numerum supputetur. Moratus est autem Basilides, a quo Gnostici, in Alexandria, temporibus Hadriani: qua tempestate et Chochebas (ms. Germani Chozehas ut in Historia Miscella), dux Judaicae factionis, Christianos variis suppliciis enecavit. Posui primo Barcop, loco Marcob. Barchob, vel Barchon in Freculfo; ut responderet Βαρκώφ Eusebii Hist. IV, 7, ac Theodoriti Haeret. fabul. I, 4, quod ex Eusebio Praepar. evang. X. 5; et Hieronymo epist. 155, interpretari licet filium vocationis. Secundo posui moratus est, non ut vulgo mortuus est; quia sic reperi in quinque codicibus manu exaratis, Regiis quatuor, et uno Bibliothecae monachorum S. Germani; et quia idem Hieronymus vertens Chronica Eusebii hoc modo loquitur: Basilides haeresiarches in Alexandria commoratur: a quo Gnostici...... Chochebas dux Judaicae factionis nolentes sibi Christianos adversum Romanum militem ferre subsidium, omnimodis cruciatibus necat. Nec enim ovum ovo similius, quam haec duo loca inter se sunt. Quia denique ex Stromateo Clemente colligi datur lib. VII, p. 764, Basilidem usque ad tempora Antonini Pii vitam produxisse. Atque hinc patet, quemadmodum legi debeat in Haereseon indiculo, qui Hieronymo tribuitur; scilicet: Contra hunc Basilidem Agrippa, cognomento Castor, vir valde doctus, scribit, prodens universa ejus mysteria, et prophetas enumerans, Barcabbam, et Barcop, et ad terrorem audientium alia etiam nomina barbara, religione composita; nominans etiam Deum maximum Abraxas, quasi annum continentem, si juxta Graecorum numerum computetur. Nec minus claret, mendose apud Philastrium, ubi de Nicolao et Gnosticis, Barrabam vel Barrabbam locum occupare Barcabae seu Barcabbae: quod nominis auctore Epiphanio haeresi 26, num. 2, significat Syriace filium stupri, Hebraice filium homicidii. Retrahendo denique syllabam fugitivam ne, scribendum in Anonymo, quem Sirmondus sub titulo Praedestinati vulgavit, haeresi 3: Quod nomen Graeca ratione litterarum in hanc summam supputando pertingit. ID.

(6) Basilides. Take the words of St Jerome in the book On Ecclesiastical Writers, but more correct, in my judgement at least, than they have been printed. "Agrippa, surnamed Castor, a very learned man, argued most forcibly against the twenty-four volumes of the heretic Basilides, which he had composed upon the Gospel, exposing all his mysteries, and enumerating his prophets, Barcabas and Barcop; and, for the terror of his hearers, certain other barbarous names; and his greatest God Abraxas, who, as though containing the year, is reckoned according to the numeration of the Greeks. Now Basilides, from whom the Gnostics come, sojourned in Alexandria in the times of Hadrian: at which period also Chochebas" (the Saint-Germain manuscript has "Chozehas", as in the Historia Miscella), "the leader of the Jewish faction, put Christians to death by various punishments." First, I have put "Barcop" in place of "Marcob"; "Barchob" or "Barchon" in Freculf; so that it might answer to the Βαρκώφ of Eusebius, Hist. IV, 7, and of Theodoret, Heret. Fab. I, 4, which, from Eusebius, Prepar. evang. X, 5, and Jerome, epistle 155, may be interpreted "son of the calling". Secondly, I have put "sojourned", not, as commonly, "died"; because I found it so in five codices written by hand, four Royal ones and one of the Library of the monks of Saint-Germain; and because the same Jerome, translating the Chronicle of Eusebius, speaks in this way: "Basilides the heresiarch sojourns in Alexandria: from whom the Gnostics...... Chochebas, the leader of the Jewish faction, slays with every kind of torture the Christians who were unwilling to bring him aid against the Roman soldiery." For no egg is more like an egg than these two passages are to each other. And lastly because it may be gathered from Clement in the Stromateus, book VII, p. 764, that Basilides prolonged his life down to the times of Antoninus Pius. And hence it is plain how one ought to read in the Little Index of Heresies which is attributed to Jerome; namely: "Against this" Basilides "Agrippa, surnamed Castor, a very learned man, writes, exposing all his mysteries, and enumerating his prophets, Barcabbas and Barcop, and, for the terror of his hearers, other barbarous names also, put together with a show of religion; naming also his greatest God Abraxas, as though containing the year, if it be computed according to the numeration of the Greeks." Nor is it less clear that in Philastrius, where he treats of Nicolaus and the Gnostics, Barrabas or Barrabbas wrongly occupies the place of Barcabas or Barcabbas: which name, on the authority of Epiphanius, heresy 26, no. 2, signifies in Syriac "son of fornication", in Hebrew "son of murder". Finally, by bringing back the runaway syllable ne, one must write in the Anonymous author whom Sirmond published under the title of Praedestinatus, heresy 3: "Which name, by the Greek reckoning of the letters, reaches this sum when computed." THE SAME.

(7) Σατορνῖλος. Quanto notissimus Saturninus, tanto obscurissimus qui marginem tenet Stratonicus, fictitius ut videtur haereticus: nisi quis huc hariolando referre velit Stratioticos Epiphanii, Theodoriti, Sophronii, Milites dictos Philastrio, quia de militaribus fuerunt, affines forsan Haematitis apud Clementem Alexandrinum Stromateo VII extremo. ID.

(7) Saturnilus. As Saturninus is most well known, so is the Stratonicus who occupies the margin most obscure, a fictitious heretic as it seems: unless someone should wish, by guesswork, to refer hither the Stratiotici of Epiphanius, Theodoret and Sophronius, called "Soldiers" by Philastrius, "because they were of the military", akin perhaps to the Haematites in Clement of Alexandria, at the end of Stromateus VII. THE SAME.

(8) Οἱ μὲν πολλοὺς θεούς. Id est, αἰῶνας, cap. 10. Epiphanius haeresi 31, n. 2 De Valentino, τριάκοντα αἰῶνας, οὓς καὶ θεοὺς ὀνομάζει. Ante Epiphanium, Origenes Homilia in librum Regnorum: Haereticorum quidam derelinquentes Creatorem mundi, et Filium ejus, fingunt sibi alium, nescio quem, excelsiorem Deum, et alios similiter introducunt, sive quos αἰῶνας, sive quos deos appellant. Vide Tertullianum I adversus Marcionem 5, et III adversus Praxeam. Vide etiam Ambrosium libro De incarnationis Dominicae mysterio, cap. 4, et epistola 17.

(8) Some indeed many gods. That is, aeons, chapter 10. Epiphanius, heresy 31, no. 2, On Valentinus: "thirty aeons, whom he also names gods." Before Epiphanius, Origen, Homily on the Book of Kingdoms: "Certain of the heretics, forsaking the Creator of the world and His Son, feign for themselves another, I know not what, loftier God, and likewise bring in others, whom they call either aeons or gods." See Tertullian, Against Marcion I, 5, and III Against Praxeas. See also Ambrose, in the book On the Mystery of the Lord's Incarnation, chapter 4, and epistle 17.

Tantos esse deos Basilidem credere jussit, Quantos... et dies annus habet.

"Basilides bade men believe that there are as many gods / as... and days the year has."

Poeta incertus lib. I contra Marcionem. Emendabis autem ex Tertulliano et Philastrio Augustinum:

An uncertain poet, book I Against Marcion. Moreover, you will correct Augustine from Tertullian and Philastrius:

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(8) (continued) · call on the previous page

‹…not in image…› [..]σθεῖσα ὑπὸ τοῦ ὁσιωτάτου ἐπισκόπου Ἀχιλῶν (voluit dicere Ἀγχιάλου. Euseb. Hist. eccl. v, 19) : Σωτᾶ, καὶ ἑτέρων δυοκαίδεκα ἐπισκόπων· ἥτις ἐλέγξασα ἀπεκήρυξε τὸν σκυτέα Θεόδοτον, καὶ Μόντανον σὺν Μαξιμίλλῃ, ὀκτακοσίους καὶ ἑβδομήκοντα ὀκτὼ αἰῶνας δογματίζοντα, καὶ Πνεῦμα ἅγιον ἑαυτὸν εἶναι ἐπιφημίζοντα. Quot verba, tot jocularia figmenta. Et ad rem praesentem. confunduntur Theodotus Coriarius, Theodotus Montanista, et Theodotus Valentinianus, producunturque Aeones 878, quia plures vel pauciores non placebat. Cot.

‹…not in image…› "[a synod … as]sembled by the most holy bishop of Achila" (he meant to say "of Anchialus"; Eusebius, Ecclesiastical History 5.19), "Sotas, and twelve other bishops; which, having convicted him, cast out the cobbler Theodotus, and Montanus with Maximilla, who taught eight hundred and seventy-eight aeons and gave himself out to be the Holy Spirit." As many words, so many laughable fictions. And, to the present point, Theodotus the Tanner, Theodotus the Montanist and Theodotus the Valentinian are confounded, and 878 aeons are produced because more or fewer did not please. Cotelier.

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Τρεῖς ἐναντίους. Marcion, Marcionistae, Lucianistae, Ptolemaitae, Syneros, Setianus, aut forte Sethiani, Theodotus, Manichaei, et Euchitae in ea fuisse haeresi dicuntur ab auctore Dialogorum apud Origenem ; Eusebio Haer. v, 13 ; Athanasio De decretis Nicaenae synodi, p. 275, et Oratione 4 adversus Arianos, p. 467 ; Cyrillo Hierosol. catechesi 16 ; Epiphanio, Augustino et Anonymo, De haeresibus ; Gennadio, cap. 52 De dogmatibus, et Alcuino parte iii Confessionis fidei, n. 35 ; Psello sub initium Dialogi De operatione daemonum, atque scriptore Praefationis Arabicae in concilium Nicaenum. Sed in mendo cubat anonymus Sirmondi, haeresi 21. Habet quippe Syrinum pro Augustini Synerum, qui Eusebio, Theodorito, Nicephoro, Σύνερως, Sophronio Συνερός in libris impressis (Συνέρως in codice Regio), Rufino quoque Synerus. Id.

"Three opposed [principles]." Marcion, the Marcionists, the Lucianists, the Ptolemaites, Syneros, Setianus (or perhaps the Sethians), Theodotus, the Manichaeans and the Euchites are said to have been in that heresy by the author of the Dialogues among Origen's works; by Eusebius, [as printed: Haer.] 5.13; Athanasius, On the Decrees of the Nicene Synod, p. 275, and Oration 4 against the Arians, p. 467; Cyril of Jerusalem, Catechesis 16; Epiphanius, Augustine and the Anonymous, On Heresies; Gennadius, chapter 52 of De dogmatibus, and Alcuin, part 3 of the Confession of Faith, no. 35; Psellus near the beginning of the dialogue On the Operation of Demons, and the writer of the Arabic Preface to the Council of Nicaea. But Sirmond's Anonymous lies in error at heresy 21. For he has Syrinus for Augustine's Synerus, who in Eusebius, Theodoret and Nicephorus is Σύνερως, in Sophronius Συνερός in the printed books (Συνέρως in the Royal codex), and in Rufinus too Synerus. The same.

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Ἀπείρους. Secundus, Aeonas similiter docens factos, asserit tamen infinitos. Philastrii verba. Id.

"Infinite." "Secundus, likewise teaching that the Aeons were made, yet asserts them to be infinite." The words of Philastrius. The same.

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Τὸν γάμον ἀθετοῦσιν. Saturninianos intelligit hoc et capp. 10, 26. Nam, teste Irenaeo, et post eum Epiphanio, nuptiis conjungi ac liberos gignere, a Satana esse dixit Saturninus. Idque primus; ex Theodorito; quia, opinor, Simoniani, Menandriani, Nicolaitae, matrimonium impugnabant, non studio fictae castitatis, ut Saturniliani, sed libidinis gratia, invehendo, scilicet, promiscuos concubitus communitatemque feminarum, quo quid connubio magis adversum? Quocirca in commentariis in Apocalypsim inter Opera S. Ambrosii, ubi de Nicolaitis, recte conjunguntur nuptiarum detestatio, atque obvia copula. Quanquam, ut dicam quod verisimillimum arbitror, edoctus a Tertulliano De praescriptione haereticorum, cap. 33, haeresis nuptiis interdicentium, aut sub apostolis fuit, aut ex doctrinis quae jam tunc fuerunt, sumpsit seminium. Id.

"They reject marriage." He means the Saturninians, here and in chapters 10 and 26. For, as Irenaeus testifies, and after him Epiphanius, Saturninus said that to be joined in marriage and to beget children is of Satan. And he was the first to do so, according to Theodoret; because, I think, the Simonians, Menandrians and Nicolaitans attacked matrimony not from zeal for a feigned chastity, like the Saturnilians, but for the sake of lust, namely by bringing in promiscuous intercourse and the community of women — and what is more opposed to wedlock than that? Wherefore in the commentaries on the Apocalypse among the works of St. Ambrose, where the Nicolaitans are treated, detestation of marriage and casual coupling are rightly joined together. Although, to say what I judge most probable, taught by Tertullian, On the Prescription of Heretics, chapter 33: the heresy of those who forbid marriage either existed under the apostles, or took its seed from doctrines that already existed then. The same.

(12–13?) (tail of a note whose number and opening are not in the image) · call not visible in the foot images ‹…not in image…› utrosque ex parte dictos Stephano Gobaro in Bibliotheca Photii : priores quidem, Hippolytum, et Epiphanium ; posteriores vero, Ignatium Theophorum, (interpolatum, videlicet, ex hisce constitutionibus), Clementem Stromateum, Eusebium Pamphili, ac Theodoritum. Addi possunt criminantibus multi, Irenaeus, Tertullianus, Hilarius, Pacianus, Gregorius Nyssenus, Philaster, Hieronymus, Gelasius, Gildas, Anastasius, pseudo-Dorotheus, Agobardus, illiusque exscriptor Rabanus, auctor Catalogi haeresium per Sirmondum publici juris factus, Humbertus Sylvae Candidae, et alii plerique. Patronorum autem numerus crescit Victorino Petabionensi, Haymone Halberstatensi, Nicephoro, et quibusdam aliis a Cassiano memoratis collat. 18, cap. 16. Sed et mitius cum Nicolao agere videntur Augustinus, Isidorus, ac Patres concilii Turonensis ii, can. 19, insuperque Sophronius, dum in haereticis omittit Nicolaum, collocatis inter haereses Nicolaitis. Itaque juxta benigniorem opinionem, Nicolaitae falso assumpto nomine Nicolai, erant ψευδώνυμοι, ficti homines, ut loquar cum Victorino in Apocalypsim, qui sub nomine Nicolai ministri fecerunt sibi haeresim, aut ut cum Theodorito Haeret. fabul. lib. iii, cap. 1, ψευδῶς σφᾶς αὐτοὺς ἐκ τῆς τοῦδε (Νικολάου) προσηγορίας ἐπονομάζοντες. Porro inter legendum auctores citatos in hac nota, observavi tria, scitu forte non indigna. Primum est, levicula menda apud Gregorium Nyssenum oratione 11 contra Eunomium edit. Paris. an. 1638, tom. II, pag. 704 : Μανιχαῖον, Νικόλαον, Ἀκόλουθον (scrib. Κόλουθον ex summariis Operi praefixis, ex Athanasio aliisque), Ἀέτιον, Ἄρειον. Secundum, varians lectio in epistolis Hieronymi 1 et 48, ubi docetur, ex Nicolao ortam haeresim Nicolaitarum, vel Ophitarum : sic enim nonnulli codices, rectius quam alii quidam, Neophytorum, aut Neophytarum ; cum Epiphanius, Indiculi auctor, et Augustinus a Nicolaitis Ophitas deducant. Tertium, error Humberti cardinalis, qui adversus Graecum Nicetam profert tanquam Patris Graeci Epiphanii, testimonium hominis Latini ac futilis, Anonymi Sirmondiani, haeresi 4 nimirum, titulo mendacis libri deceptus. Cot.

‹…not in image…› both sets in part named by Stephen Gobar in the Bibliotheca of Photius: the former, namely, Hippolytus and Epiphanius; the latter, Ignatius Theophorus (the interpolated one, that is, from these very constitutions), Clement of the Stromata, Eusebius Pamphili, and Theodoret. To the accusers many can be added: Irenaeus, Tertullian, Hilary, Pacian, Gregory of Nyssa, Philaster, Jerome, Gelasius, Gildas, Anastasius, pseudo-Dorotheus, Agobard and his copyist Rabanus, the author of the Catalogue of Heresies made public by Sirmond, Humbert of Silva Candida, and very many others. The number of the defenders, for its part, grows with Victorinus of Pettau, Haymo of Halberstadt, Nicephorus, and certain others mentioned by Cassian, Conference 18, chapter 16. And Augustine, Isidore and the Fathers of the second Council of Tours, canon 19, seem also to deal more gently with Nicolaus, and Sophronius besides, in that he omits Nicolaus among the heretics while placing the Nicolaitans among the heresies. Accordingly, on the kinder opinion, the Nicolaitans, having falsely taken the name of Nicolaus, were ψευδώνυμοι — "pretended men," to speak with Victorinus on the Apocalypse, "who under the name of the minister Nicolaus made a heresy for themselves," or, with Theodoret, Compendium of Heretical Fables, book 3, chapter 1, "falsely naming themselves from this man's (Nicolaus's) appellation." Moreover, while reading the authors cited in this note, I observed three things perhaps not unworthy to be known. The first is a slight misprint in Gregory of Nyssa, oration 11 Against Eunomius, Paris edition of 1638, vol. II, p. 704: "Manichaeus, Nicolaus, Acoluthus" (write "Coluthus," from the summaries prefixed to the work, from Athanasius and others), "Aetius, Arius." The second, a variant reading in Jerome's letters 1 and 48, where it is taught that from Nicolaus arose the heresy "of the Nicolaitans, or of the Ophites": for so some codices have it, more correctly than certain others, "of the Neophytes" (Neophytorum or Neophytarum); since Epiphanius, the author of the Indiculus, and Augustine derive the Ophites from the Nicolaitans. The third, the error of Cardinal Humbert, who against the Greek Nicetas brings forward, as though it were of the Greek Father Epiphanius, the testimony of a Latin and worthless man, Sirmond's Anonymous — at heresy 4, namely — deceived by the title of a lying book. Cotelier.

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Ὁ μέντοι Σίμων, etc. Indiligens ad haec Cedrenus. Id.

"Simon, however," etc. Cedrenus is careless on these matters. The same.

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Μαθητευθέντος δὲ καὶ Παύλῳ. Respiciebat ad hunc locum Blastares, quando in praefatione Nomocanonis exarabat de Clemente : Πέτρου δὲ ἦν (continues)

"Who had also been a disciple of Paul." Blastares had this passage in view when, in the preface of the Nomocanon, he wrote of Clement: "He was Peter's (continues)

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<!-- series 1: numbered references, set full width under the text; all five calls stand in the Latin of col 927 --> <!-- file under col 927 --> 75 l. Ignat. interpol. ad Philad. 6.

75 [l.] Interpolated Ignatius, to the Philadelphians 6.

76 Ignat. interpol. ad Trall. 11, ad Philad. 6.

76 Interpolated Ignatius, to the Trallians 11, to the Philadelphians 6.

77 Laudat Cedrenus, ubi supra.

77 Cedrenus cites it, in the place given above.

78 Act. X.

78 Acts 10.

79 Luc. XIX, 2.

79 Luke 19:2.

VARIORUM NOTAE.

NOTES OF VARIOUS SCHOLARS.

<!-- series 2, left note-column: tail of a note continued from the foot of the previous page; its number and call are not on this page (file under the column of its call, before col 928) --> Ptolomaeus quatuor Aeonas, et alios quatuor asserere maluit. Quod si splenem exercere utile est, leges inepta haec inepti libelli quem Synodicum vocant, cap. 6 : Σύνοδος θεία καὶ ἱεραμερικὴ, συναθροισθεῖσα ὑπὸ τοῦ ὁσιωτάτου ἐπισκόπου Ἀχιλῶν (voluit dicere Ἀγχιάλου. Euseb. Hist. eccl. v, 19) : Σωτᾶ, καὶ ἑτέρων δυοκαίδεκα ἐπισκόπων· ἥτις ἐλέγξασα ἀπεκήρυξε τὸν σκυτέα Θεόδοτον, καὶ Μόντανον σὺν Μαξιμίλλῃ, ὀκτακοσίους καὶ ἑβδομήκοντα ὀκτὼ αἰῶνας δογματίζοντα, καὶ Πνεῦμα ἅγιον ἑαυτὸν εἶναι ἐπιφημίζοντα. Quot verba, tot jocularia figmenta. Et ad rem praesentem. confunduntur Theodotus Coriarius, Theodotus Montanista, et Theodotus Valentinianus, producunturque Aeones 878, quia plures vel pauciores non placebat. Cot.

Ptolemy preferred to assert four Aeons, and another four. But if it is of use to exercise the spleen, you will read these silly words of the silly little book which they call the Synodicon, ch. 6: "A divine and sacred local synod, gathered by the most holy bishop of Achilae (he meant to say "of Anchialus"; Eusebius, Church History V, 19), Sotas, and twelve other bishops; which, having convicted them, cast out Theodotus the cobbler, and Montanus together with Maximilla, who taught eight hundred and seventy-eight aeons and gave himself out to be the Holy Spirit." As many words, so many laughable fictions. And, to the matter in hand, Theodotus the Tanner, Theodotus the Montanist and Theodotus the Valentinian are confounded, and 878 Aeons are brought forth, because more or fewer did not please. Cotelier.

<!-- file under col 928 (calls in the Greek) --> (9) Τρεῖς ἐναντίους. Marcion, Marcionistae, Lucianistae, Ptolemaitae, Syneros, Setianus, aut forte Sethiani, Theodotus, Manichaei, et Euchitae in ea fuisse haeresi dicuntur ab auctore Dialogorum apud Origenem ; Eusebio Haer. v, 13 ; Athanasio De decretis Nicaenae synodi, p. 275, et Oratione 4 adversus Arianos, p. 467 ; Cyrillo Hierosol. catechesi 16 ; Epiphanio, Augustino et Anonymo, De haeresibus ; Gennadio, cap. 52 De dogmatibus, et Alcuino parte III Confessionis fidei, n. 35 ; Psello sub initium Dialogi De operatione daemonum, atque scriptore Praefationis Arabicae in concilium Nicaenum. Sed in mendo cubat anonymus Sirmondi, haeresi 21. Habet quippe Syrinum pro Augustini Synerum, qui Eusebio, Theodorito, Nicephoro, Σύνερως ; Sophronio Συνερός in libris impressis (Συνέρως in codice Regio), Rufino quoque Synerus. Id.

(9) "Three opposed". Marcion, the Marcionists, the Lucianists, the Ptolemaites, Syneros, Setianus, or perhaps the Sethians, Theodotus, the Manichaeans and the Euchites are said to have been in that heresy by the author of the Dialogues found among Origen's works; by Eusebius, Haer. V, 13; by Athanasius, On the Decrees of the Nicene Synod, p. 275, and in Oration 4 against the Arians, p. 467; by Cyril of Jerusalem in Catechesis 16; by Epiphanius, Augustine and the Anonymous, On Heresies; by Gennadius, ch. 52 On Dogmas, and Alcuin in part III of the Confession of Faith, n. 35; by Psellus near the beginning of the Dialogue On the Operation of Demons, and by the writer of the Arabic Preface to the Council of Nicaea. But Sirmond's anonymous author lies in error, at heresy 21. For he has Syrinus in place of Augustine's Synerus, who in Eusebius, Theodoret and Nicephorus is Σύνερως; in Sophronius Συνερός in the printed books (Συνέρως in the Royal codex), and in Rufinus too Synerus. The same.

(10) Ἀπείρους. Secundus, Aeonas similiter docens factos, asserit tamen infinitos. Philastrii verba. Id.

(10) "Boundless". "Secundus, likewise teaching that the Aeons were made, nevertheless asserts that they are infinite." The words are Philaster's. The same.

(11) Τὸν γάμον ἀθετοῦσιν. Saturninianos intelligit hoc et capp. 10, 26. Nam, teste Irenaeo, et post eum Epiphanio, nuptiis conjungi ac liberos gignere, a Satana esse dixit Saturninus. Idque primus ; ex Theodorito ; quia, opinor, Simoniani, Menandriani, Nicolaitae, matrimonium impugnabant, non studio fictae castitatis, ut Saturniliani, sed libidinis gratia, invehendo, scilicet, promiscuos concubitus communitatemque feminarum, quo quid connubio magis adversum? Quocirca in commentariis in Apocalypsim inter Opera S. Ambrosii, ubi de Nicolaitis, recte conjunguntur nuptiarum detestatio, atque obvia copula. Quanquam, ut dicam quod verisimillimum arbitror, edoctus a Tertulliano De praescriptione haereticorum, cap. 33, haeresis nuptiis interdicentium, aut sub apostolis fuit, aut ex doctrinis quae jam tunc fuerunt, sumpsit seminium. Id.

(11) "They set marriage aside". He means the Saturninians, in this chapter and in chs. 10 and 26. For, on the witness of Irenaeus, and after him of Epiphanius, Saturninus said that to be joined in wedlock and to beget children is from Satan. And he was the first to say it, according to Theodoret; because, I think, the Simonians, Menandrians and Nicolaitans attacked matrimony not out of zeal for a feigned chastity, as the Saturnilians did, but for the sake of lust, namely by bringing in promiscuous intercourse and the community of women; and what is more opposed to wedlock than that? Wherefore in the commentaries on the Apocalypse among the Works of St Ambrose, where the Nicolaitans are treated, the detestation of marriage and casual coupling are rightly joined together. Although, to say what I judge most probable, taught by Tertullian, On the Prescription of Heretics, ch. 33: the heresy of those who forbid marriage either existed under the apostles, or took its seed from doctrines which already existed then. The same.

(12) Οἱ δέ, etc. Alter quod Vindob. καὶ ἀναίδην πορνεύουσι. Cl.

(12) "And others", etc. The other Vienna codex: "and they fornicate shamelessly". Clericus.

(13) Ψευδώνυμοι Νικολαῖται. Habuit Nicolaus diaconus accusatores suos, habuit et defensores : utrosque ex parte dictos Stephano Gobaro in Bibliotheca Photii : priores quidem, Hippolytum, et Epiphanium ; posteriores vero, Ignatium Theophorum, (interpolatum, videlicet, ex hisce constitutionibus), Clementem Stromateum, Eusebium Pamphili, ac Theodoritum. Addi possunt criminantibus multi, Irenaeus, Tertullianus, Hilarius, Pacianus, Gregorius Nyssenus, Philaster, Hieronymus, Gelasius, Gildas, Anastasius, pseudo-Dorotheus, Agobardus, illiusque exscriptor Rabanus, auctor Catalogi haeresium per Sirmondum publici juris factus, Humbertus Sylvae Candidae, et alii plerique. Patronorum autem numerus crescit Victorino Petabionensi, Haymone Halberstatensi, Nicephoro, et quibusdam aliis a Cassiano memoratis collat. 18, cap. 16. Sed et mitius cum Nicolao agere videntur Augustinus, Isidorus, ac Patres concilii Turonensis II, can. 19, insuperque Sophronius, dum in haereticis omittit Nicolaum, collocatis inter haereses Nicolaitis. Itaque juxta benigniorem opinionem, Nicolaitae falso assumpto nomine Nicolai, erant ψευδώνυμοι, ficti homines, ut loquar cum Victorino in Apocalypsim, qui sub nomine Nicolai ministri fecerunt sibi haeresim, aut ut cum Theodorito Haeret. fabul. lib. III, cap. 1, ψευδῶς σφᾶς αὐτοὺς ἐκ τῆς τοῦδε (Νικολάου) προσηγορίας ἐπονομάζοντες. Porro inter legendum auctores citatos in hac nota, observavi tria, scitu forte non indigna. Primum est, levicula menda apud Gregorium Nyssenum oratione 11 contra Eunomium edit. Paris. an. 1638, tom. II, pag. 704 : Μανιχαῖον, Νικόλαον, Ἀκόλουθον (scrib. Κόλουθον ex summariis Operi praefixis, ex Athanasio aliisque), Ἀέτιον, Ἄρειον. Secundum, varians lectio in epistolis Hieronymi 1 et 48, ubi docetur, ex Nicolao ortam haeresim Nicolaitarum, vel Ophitarum : sic enim nonnulli codices, rectius quam alii quidam, Neophytorum, aut Neophytarum ; cum Epiphanius, Indiculi auctor, et Augustinus a Nicolaitis Ophitas deducant. Tertium, error Humberti cardinalis, qui adversus Graecum Nicetam profert tanquam Patris Graeci Epiphanii, testimonium hominis Latini ac futilis, Anonymi Sirmondiani, haeresi 4 nimirum, titulo mendacis libri deceptus. Cot.

(13) "Falsely named Nicolaitans". Nicolaus the deacon had his accusers, and he had his defenders too: both are named in part by Stephanus Gobarus in the Library of Photius: the former being Hippolytus and Epiphanius; the latter Ignatius Theophorus (interpolated, that is, from these very constitutions), Clement of the Stromata, Eusebius Pamphili and Theodoret. To those who charge him many can be added: Irenaeus, Tertullian, Hilary, Pacian, Gregory of Nyssa, Philaster, Jerome, Gelasius, Gildas, Anastasius, pseudo-Dorotheus, Agobard and his copyist Rabanus, the author of the Catalogue of Heresies made public by Sirmond, Humbert of Silva Candida, and very many others. The number of his advocates, on the other hand, grows with Victorinus of Pettau, Haymo of Halberstadt, Nicephorus, and certain others mentioned by Cassian in Conference 18, ch. 16. Moreover Augustine, Isidore and the Fathers of the second Council of Tours, can. 19, seem to deal more gently with Nicolaus, and Sophronius besides, in that he leaves Nicolaus out among the heretics while placing the Nicolaitans among the heresies. And so, according to the kinder opinion, the Nicolaitans, having falsely taken the name of Nicolaus, were "falsely named", "counterfeit men", to speak with Victorinus on the Apocalypse, "who under the name of Nicolaus the minister made a heresy for themselves", or, as with Theodoret, Compendium of Heretical Fables, bk III, ch. 1, "falsely naming themselves from this man's (Nicolaus's) appellation". Further, while reading the authors cited in this note, I observed three things, perhaps not unworthy to be known. The first is a slight fault in Gregory of Nyssa, oration 11 against Eunomius, Paris edition of the year 1638, vol. II, p. 704: "Manichaeus, Nicolaus, Acoluthus (write "Coluthus", from the summaries prefixed to the Work, from Athanasius and others), Aetius, Arius". The second, a variant reading in Jerome's letters 1 and 48, where it is taught that from Nicolaus arose the heresy of the Nicolaitans, or of the Ophites: for so some codices read, more correctly than certain others, which have "of the Neophytes" in one form or another; since Epiphanius, the author of the Indiculus, and Augustine derive the Ophites from the Nicolaitans. The third, the error of Cardinal Humbert, who against the Greek Nicetas brings forward, as though it were that of the Greek Father Epiphanius, the testimony of a Latin and worthless man, Sirmond's Anonymous, namely at heresy 4, deceived by the title of a lying book. Cotelier.

(14) Ὁ μέντοι Σίμων, etc. Indiligens ad haec Cedrenus. Id.

(14) "Simon, however", etc. Cedrenus is careless on these matters. The same.

(15) Μαθητευθέντος δὲ καὶ Παύλῳ. Respiciebat ad hunc locum Blastares, quando in praefatione Nomocanonis exarabat de Clemente : Πέτρου δὲ ἦν

(15) "And having also been a disciple of Paul". Blastares had this place in view when, in the preface of the Nomocanon, he wrote of Clement: "And he was Peter's

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ἄρα ὁμιλητὴς τοῦ μεγάλου· ἀλλὰ δὴ καὶ Παύλου τοῦ θείου· ὡς αὐτὸς δήπου περὶ ἑαυτοῦ ἱστορεῖ. Cot. Legitur in altero Vindob. cod. μαθητεύσαντι, quod refertur ad Paulum, qui Clementem discipulum fecerat. Cler.

then, the disciple, of the great one; but also indeed of the divine Paul, as he himself, I suppose, relates concerning himself." Cotelier. In the other Vienna codex μαθητεύσαντι is read, which refers to Paul, who had made Clement his disciple. Clericus.

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Καὶ τρίτον. Alter cod. τρίτον οὖν. Cl.

"And a third time." The other codex: τρίτον οὖν ("a third time, then"). Clericus.

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Εἰς ἀφωνίαν καταβαλών. Pacianus epist. 2, de uno e certaminibus Petri cum Simone : Nonne Simonem Petrus, judice astipulante, confundit? Cot.

"Having reduced him to speechlessness." Pacian, letter 2, on one of Peter's contests with Simon: "Does not Peter confound Simon, the judge concurring?" Cotelier.

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Τὼ χεῖρε. Melius τῶν χειρῶν. Cl.

"Both hands." Better τῶν χειρῶν ("of the hands"). Clericus.

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Ταρσούς. Additum est in margine utriusque codicis : ἱστορεῖ Κλήμης, Ἡγήσιππος, Ἰουστῖνος, Εἰρηναῖος. Id.

"The soles of the feet." In the margin of both codices is added: "Clement, Hegesippus, Justin, Irenaeus relate it." The same [Clericus].

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Γενόμενος δὲ ἐν Ῥώμῃ, etc. Romam venisse Petrum apostolum, ut Simoni Mago obsisteret, docent Eusebius Historiae lib. ii, cap. 14, Hieronymus in Catalogo, Ado in Chronicis, alii. Clemens Romanus episcopus, Petri discipulus, Christi dignissimus martyr, Simonis haeresim a Petro apostolo cum ipso Simone superatam edocuit. Verba anonymi Praedestinatorum oppugnatoris, in praefatione. Cot. — Codd. Vind. ἐκεῖνος δὲ γενόμενος. Cl.

"And having come to Rome," etc. That the apostle Peter came to Rome to withstand Simon Magus is taught by Eusebius, History, book 2, chapter 14, by Jerome in the Catalogue, by Ado in the Chronicle, and by others. "Clement, bishop of Rome, the disciple of Peter, a most worthy martyr of Christ, has taught that the heresy of Simon was overcome by the apostle Peter together with Simon himself." These are the words of the anonymous opponent of the Predestinarians, in the preface. Cotelier. — The Vienna codices: ἐκεῖνος δὲ γενόμενος ("but he, having come"). Clericus.

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Πολλοὺς ἀνατρέπων. Male in Cedreno p. 174 edit. Basil., 211 Reg., πολλὰ ἀνατρέπων. Id.

"Overturning many [persons]." Wrongly in Cedrenus, p. 174 of the Basel edition, 211 of the Royal, πολλὰ ἀνατρέπων ("overturning many things"). The same.

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Μαγικῇ ἐμπειρίᾳ. Titulus, γοητείαις. Nihil hic esset adnotandum, nisi imperiti librarii corrupissent barbaram inscitamque interpretationem veterem Libelli monachorum imperatori Justiniano oblati, et lecti actione i concilii Constantinopolitani sub Menna, ad finem istorum Graecorum : Ἐξαπέστειλεν ὁ Θεὸς τῇδε τῇ πόλει, Ἀγαπητὸν, τὸν ὄντως ἀγαπητὸν Θεῷ καὶ ἀνθρώποις, ἀρχιερέα τῆς πρεσβυτέρας Ῥώμης, ἐπὶ καθαιρέσει τοῦ Ἀνθίμου τε καὶ τῶν εἰρημένων αἱρετικῶν, ὥσπερ ποτὲ Πέτρον τὸν μέγαν, τοῖς Ῥωμαίοις, ἐπὶ καθαιρέσει τῆς Σίμωνος γοητείας, in depositione Simonis Goetiani, vel Goetici, typis mandando : Simonis Cretiam, et ad marginem : Zoetici. Cot.—Legimus in Vind. codd. μαγικῇ, καὶ δαιμόνων ἐνεργείᾳ. Cl.

"By magical skill." The title has γοητείαις ("by sorceries"). Nothing would need to be noted here, had not unskilled copyists corrupted the barbarous and ignorant old translation of the Petition of the monks presented to the emperor Justinian and read in the first session of the Council of Constantinople under Menas, at the end of this Greek: "God sent forth to this city Agapetus, truly beloved of God and men, high priest of the elder Rome, for the deposing of Anthimus and of the aforesaid heretics, as once He sent Peter the great to the Romans for the putting down of the sorcery of Simon" — "in depositione Simonis Goetiani," or "Goetici" — by committing to print "Simonis Cretiam," and in the margin "Zoetici." Cotelier.—We read in the Vienna codices μαγικῇ, καὶ δαιμόνων ἐνεργείᾳ ("by magical [skill] and the working of demons"). Clericus.

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Ἐγὼ προσηυχόμην. Ita cum aliis Philastrius in Simone Mago, Ambrosius Hexaemeron iv, 8 ; Augustinus lib. De haeresibus, haer. 1 ; Auctor incertus libri contra Fulgentium Donatistam, cap. 23 ; et Anonymus citatus nota antepenult., haeresi 1. Sed multis placuit Paulum Petro adjungere : Cyrillo Hierosolym. catechesi 6, Severo Sulpitio in Historia sacra, Prospero in libello cui titulus Dimidium temporis, cap. 13 ; Gregorio Turonensi Historiarum, lib. i, cap. 25, et Miraculorum lib. i, cap. 28 ; Isidoro in Chronico ; Abboni, serm. 5, tom. IX Spicilegii ; fabricatori Actorum Petri et Pauli, et Marcello cum apud Sigebertum De viris illustribus, cap. 1, tum apud Surium 12 Maii in Vita Nerei et Achillei. Consule Maximum Taurinensem homilia 5, in Natali Petri et Pauli, quam inseruerunt quoque sermonibus Ambrosii et Augustini ; Freculfum parte ii, lib. i, cap. 20 ; Petrum Damiani epist. 20 lib. i, epist. 14 lib. v ; Nicephorum, etc. Legito etiam Dungalum ad finem libri adversus Claudium Taurinensem, ubi solius Pauli mentionem facit. Pari modo additum per nonnullos orationi jejunium : ut videre est in Augustino, epist. 86 ; Cassiano De institutis coenobiorum iii, 10 ; et Scriptore περὶ Φράγκων καὶ τῶν λοιπῶν Λατίνων, qui tamen minus probabiliter diem eumdem statuit jejunii atque conflictus, opinionem amplexus Glycae et Cedreni. Melius interpunge locum Ratramni lib. iv contra Graecos, cap. 3, Spicilegii II, p. 120. Cot.

"I was praying." So, with others, Philastrius under Simon Magus; Ambrose, Hexaemeron 4.8; Augustine, in the book On Heresies, heresy 1; the uncertain author of the book Against Fulgentius the Donatist, chapter 23; and the Anonymous cited in the note before the last but one, heresy 1. But many have been pleased to join Paul to Peter: Cyril of Jerusalem, Catechesis 6; Sulpicius Severus in the Sacred History; Prosper in the little book entitled Dimidium temporis, chapter 13; Gregory of Tours, Histories, book 1, chapter 25, and Miracles, book 1, chapter 28; Isidore in the Chronicle; Abbo, sermon 5, in volume IX of the Spicilegium; the fabricator of the Acts of Peter and Paul, and Marcellus, both in Sigebert, On Illustrious Men, chapter 1, and in Surius, 12 May, in the Life of Nereus and Achilleus. Consult Maximus of Turin, homily 5, on the Feast of Peter and Paul, which has also been inserted among the sermons of Ambrose and Augustine; Freculf, part 2, book 1, chapter 20; Peter Damian, letter 20 of book 1 and letter 14 of book 5; Nicephorus, etc. Read also Dungal at the end of the book against Claudius of Turin, where he makes mention of Paul alone. In like manner fasting has been added to the prayer by some, as may be seen in Augustine, letter 86; Cassian, Institutes of the Coenobia 3.10; and the writer "On the Franks and the other Latins," who, however, less probably fixes the same day for the fast and for the contest, embracing the opinion of Glycas and Cedrenus. Punctuate better the passage of Ratramnus, book 4 Against the Greeks, chapter 3, Spicilegium II, p. 120. Cotelier.

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Ἵπτατο. Alis sibi ad Icarium modum aptatis, si fides Hegesippo lib. iii De bello Judaico, cap. 2 ; Abdiae Historiae apostolicae lib. i, non multo ante finem ; Patribus vi synodi ad imperatorem Constantinum actione 18 ; Maximo Taurinensi : vel conscensis quadrigis igneis, aut fabricato curru, juxta Arnobium lib. ii, et Praefationem Arabicam concilii Nicaeni. Id.

"He was flying." With wings fitted to himself in the manner of Icarus, if we trust Hegesippus, book 3 On the Jewish War, chapter 2; Abdias, Apostolic History, book 1, not long before the end; the Fathers of the sixth synod to the emperor Constantine, session 18; Maximus of Turin: or having mounted a fiery four-horse chariot, or a car that had been constructed, according to Arnobius, book 2, and the Arabic Preface of the Council of Nicaea. The same [Cotelier].

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Τῶν δὲ δήμων. Apud Cedrenum, τῶν δὲ δαιμόνων, manifesto vitio. Id.

"And the crowds." In Cedrenus, τῶν δὲ δαιμόνων ("and the demons"), by a manifest fault. The same [Cotelier].

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Σύν. Ἐν, in Vind. codice melius Cler.

"With." Ἐν ("in"), in the Vienna codex, is better. Clericus.

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Hoc caput vide in Cedreno, ibid.

See this chapter in Cedrenus, in the same place.

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Ῥάξαντα, vel ῥήξαντα. Perinde est. Ideoque hac ipsa in narratione pseudo-Chrysostomus serm. de pseudo-prophetis, tom. VI, ῥήξας. Basilius Seleuciensis lib. i De Vita S. Theclae, edit. Paris. p. 268, καταῤῥήξας. Nicephorus Callisti filius lib. ii, cap. 36, et Anonymus qui de Francis aliisque Latinis scripsit tom. II Auctarii Combefisiani p. 429, διεῤῥάγη· Cedrenus vero, καταῤῥάξαι. Theodoritus Haeret. fabularum i, 1, κατέῤῥαξε. Cot.

Ῥάξαντα or ῥήξαντα ("having dashed down"). It comes to the same thing. And so in this very narrative pseudo-Chrysostom, in the sermon on false prophets, vol. VI, has ῥήξας; Basil of Seleucia, book 1 On the Life of St. Thecla, Paris edition p. 268, καταῤῥήξας; Nicephorus son of Callistus, book 2, chapter 36, and the Anonymous who wrote on the Franks and other Latins, vol. II of Combefis's Auctarium, p. 429, διεῤῥάγη; Cedrenus, however, καταῤῥάξαι; Theodoret, Compendium of Heretical Fables 1.1, κατέῤῥαξε. Cotelier.

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Ἀλλ' οὐ πλάνης. Notanda varia lectio Georgii Cedreni loco citato, necnon Michaelis Glycae Annalium parte iii, p. 235, D, πλάνος. Id.

"But not of deceit." The variant reading of George Cedrenus in the place cited, and also of Michael Glycas, Annals, part 3, p. 235 D, should be noted: πλάνος ("a deceiver"). The same.

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Συντρίβεται τὸ ἰσχίον καὶ τῶν ποδῶν τοὺς ταρσούς. Lib. ii, cap. 14. Cedrenus, Glycas, συνετρίβη. Capitis hujus lemma, hic, συνετρίβη τοὺς πόδας καὶ τὼ χεῖρε τοὺς ταρσούς : in versione Bovii, fregit pedes et manus. Narrat Clemens, Hegesippus, Justinus, Irenaeus, de Justino ac Irenaeo, falso : de pseudo-Clemente, en locum : at pseudo-Hegesippus laudatus etiam ab Hincmaro Opusculo i, cap. 32, et Arnobius crurifragii solummodo meminere ; Maximus Taurin. crurum confractorum, plantarumque amissarum. Aliter in Niceta Choniate Thesauri lib. iv, cap. 1, nempe quod Simon in caput collapsus cerebro viam disperserit. Apud Damascenum vero Parallelorum lib. i, cap. 56, Eusebii nescio cujus sententia est, Mago corpus omnino perfractum. Totus fractus corpore, debilitatisque cruribus. Audias Graeca Metaphrastis : Ὁ Σίμων τοῦ ἀέρος ἐξολισθήσας, κατὰ γῆς ἐλεεινῶς [al. ἐλεεινῷ] φέρεται καὶ ἀθλίῳ τῷ πτώματι· καὶ συντριβεὶς ἅπαν τὸ δύστηνον σῶμα, δευτεραῖος τὴν ἀθλίαν ψυχὴν ἀποῤῥήγνυσι, δριμείαις ἀλγηδόσι κατατεινόμενος. Et carmine Walafridi Strabi, vel Fortunati, de S. Petro, tom. VI Antiquae lectionis Canisii, p. 659, 660 : Insuper et magicum falsi phantasma Simonis / Funditus evacuans, tetras detrusit in umbras, / Romanum vulgus solvens errore vetusto : / Qui praecelsa rudis scandit fastigia turris, / Atque coronatus lauri de fronde volavit : / Sed mox aetherias dimittens furcifer auras, / Cernuus ad terras confractis ossibus ambro (a) / Corruit et Petro cessit victoria bello. A quibus omnibus discedere licet per haec, sumpta ex Actis mss. Petri et Pauli, cod. Reg. 1045 : Ἔπεσεν εἰς τόπον καλούμενον Σάκρα βία, ὅ ἐστιν ἱερὰ ὁδός· καὶ τέσσαρα μέρη γενόμενος, τέσσαρας σήλικας συνήνωσεν· οἵ εἰσιν εἰς μαρτύριον τῆς τῶν ἀποστόλων νικήσεως, ἕως τῆς σήμερον ἡμέρας. Lege f. συνῄμωσεν, hoc est, cruore conspersit, quanquam Acta Latina nomine Marcelli, quae Lucae anno 1668 in publicum protulit Franciscus Maria Florentinus ad vetustius Ecclesiae Occidentalis martyrologium : Cecidit in locum, qui Sacra Via dicitur ; et in quatuor partes fractus (vel potius factus) quatuor silices adunavit, qui sunt ad testimonium victoriae apostolorum, usque in hodiernum diem. Id.

"His hip is shattered, and the soles of his feet." Book 2, chapter 14. Cedrenus and Glycas: συνετρίβη ("was shattered"). The heading of this chapter here has "he was shattered as to his feet and both hands, the soles"; in Bovius's version, "he broke his feet and hands." "Clement, Hegesippus, Justin, Irenaeus relate it": of Justin and Irenaeus, falsely; of pseudo-Clement, here is the passage; but pseudo-Hegesippus, cited also by Hincmar, Opusculum 1, chapter 32, and Arnobius mention only the breaking of the legs; Maximus of Turin, legs broken and soles lost. Otherwise in Nicetas Choniates, Thesaurus, book 4, chapter 1, namely that Simon, falling on his head, spattered the road with his brains. But in Damascene, Parallela, book 1, chapter 56, there is a statement of some Eusebius or other that the Magician's body was altogether shattered: "wholly broken in body, and with his legs crippled." Hear the Greek of Metaphrastes: "Simon, slipping from the air, is borne pitiably [others: with a pitiable] and wretched fall to the earth; and with his whole miserable body crushed, on the second day he breaks off his wretched life, racked with sharp pains." And in the poem of Walafrid Strabo, or of Fortunatus, on St. Peter, vol. VI of Canisius's Antiqua lectio, pp. 659, 660: "Moreover, utterly emptying out the magic phantom of the false Simon, he thrust it down into the foul shades, loosing the Roman populace from its ancient error: [Simon] who, untaught, climbs the lofty summit of a tower, and, crowned with a spray of laurel, flew; but soon the gallows-bird, letting go the airs of heaven, headlong to the earth, his bones shattered, the wastrel (a) crashed down, and the victory in the war fell to Peter." From all of which one may depart on the strength of the following, taken from the manuscript Acts of Peter and Paul, Royal codex 1045: "He fell on the place called Sacra Via, that is, the Sacred Way; and, becoming four parts, he joined together four flint stones, which are for a testimony of the apostles' victory down to the present day." Read perhaps συνῄμωσεν, that is, "he spattered with gore," although the Latin Acts under the name of Marcellus, which Franciscus Maria Florentinus published at Lucca in the year 1668 with the more ancient martyrology of the Western Church, [have]: "He fell on the place which is called the Sacred Way; and, broken (or rather made) into four parts, he united four flint stones, which are for a testimony of the victory of the apostles down to the present day." The same.

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Ἐπάγη. A πήγω, πηγνύω. Verum Cedrenus accepisse videtur quasi esset ab ἐπάγω, ἐπάγνυμι : non parvo errore. Ita enim nostrum exscribit : Οὕτως ἡ πρώτη κατελύθη τῶν Σιμωνιανῶν αἵρεσις ἐν Ῥώμῃ. Quaeres dubio procul, quid sentiendum videatur de stupendo, et ut Isidorus Pelusiota lib. i, epist. 13, appellat, celeberrimo Simonis interitu. Ego praeclarae illius sententiae memor, Periculosum est credere et non credere, nec assevero neque pernego, sed ἐπέχω plerumque. Cui cordi erunt hujusmodi miracula (sunt autem non paucis), habet in praesenti auctoritatem plurimorum gravissimorumque utriusque Ecclesiae magistrorum ; etiam, praeter hisce notis indicatos, Epiphanii haeresi 21, n. 5 ; Hieronymi aut alterius ad psalmum ix ; pseudo-Ambrosii ad Roman. viii, 38, et Graecorum xxix Junii. Qui vero ad diffidentiam propendebit magis (quo morbo magna pars eruditorum hodie jactatur) retardabitur ab assensu ; partim narrationis origine, e libris apocryphis et pseudepigraphis ; partim discrepantia referentium ; partim silentio multorum, praesertimque Romanorum pontificum, qui sua tacere non solent ; partim ob adnotationem S. Augustini scribentis ad Casulanum : Est quidem et haec opinio plurimorum ; quamvis eam perhibeant esse falsam plerique Romani ; quod apostolus Petrus cum Simone Mago die Dominico certaturus, propter ipsum magnae tentationis periculum, pridie cum ejusdem urbis Ecclesia jejunaverit, et consecuto tam prospero gloriosoque successu, eumdem morem tenuerit, eumque imitatae sint nonnullae Occidentis Ecclesiae. Certe obscuram valde ac incertam Romae fuisse eam famam innuit satis Liber (continues)

"Was fixed." From πήγω, πηγνύω. But Cedrenus seems to have taken it as though it were from ἐπάγω, ἐπάγνυμι — no small error. For he transcribes our author thus: "So the first heresy, that of the Simonians, was dissolved at Rome." You will ask, no doubt, what it seems one should think about the astounding and, as Isidore of Pelusium (book 1, letter 13) calls it, most celebrated end of Simon. For my part, mindful of that excellent saying, "It is dangerous to believe and not to believe," I neither affirm nor flatly deny, but for the most part suspend judgement (ἐπέχω). He to whom miracles of this kind are dear (and they are so to not a few) has here the authority of very many and very weighty teachers of both Churches; also, besides those indicated in these notes, of Epiphanius, heresy 21, no. 5; of Jerome or another on Psalm 9; of pseudo-Ambrose on Romans 8:38; and of the Greeks on 29 June. But he who shall incline rather to distrust (a disease by which a great part of the learned is tossed today) will be held back from assent partly by the origin of the story, from apocryphal and pseudepigraphal books; partly by the disagreement of those who report it; partly by the silence of many, and especially of the Roman pontiffs, who are not wont to keep silent about their own; partly on account of the remark of St. Augustine writing to Casulanus: "This too is indeed the opinion of very many — although most Romans declare it to be false — that the apostle Peter, being about to contend with Simon Magus on the Lord's day, on account of the very danger of the great trial, fasted the day before with the Church of that same city, and, so prosperous and glorious an outcome having followed, kept the same custom, and that some Churches of the West imitated it." Certainly that that report was very obscure and uncertain at Rome is sufficiently intimated by the Liber (continues)

(printed under page 463) (a) [sub-note to note 29, at the foot of the left column] ‹ossibus ambro› Festus : « Ambro, turpis vitae homo. »

Festus: "Ambro: a man of shameful life."

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⁸¹ al. ῥήξαντα. ⁸² al. add. πτῶμα.

⁸¹ Elsewhere, ῥήξαντα ["having broken"]. ⁸² Elsewhere there is added πτῶμα ["a fall"].

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pontificalis, cum habet duntaxat in Petro; idque juxta quaedam exemplaria; alia enim iis careat : Et dum diutius altercarentur, Simon divino nutu interemptus est. Similia Simonianis leges in Historia ecclesiastica Eusebii lib. v, cap. 16 de Theodoto Montani socio. Cot.

pontificalis, since under Peter it has only this — and that according to certain copies, for others lack the words: "And while they disputed at greater length, Simon was destroyed by the divine will." You will read things like the Simonian story in Eusebius's Ecclesiastical History, book 5, chapter 16, about Theodotus the companion of Montanus. Cotelier.

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Ὅπως. Sequuntur haec in utroque cod. Vind.: Ὁ διάβολος σκοπὸν ἐδίδου ἀθεότητος. Cl.

"In order that." These words follow in both Vienna codices: "The devil set before them the aim of godlessness." Clericus.

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Τὸν μὲν παντοκράτορα, etc. Primi haeretici Deum verum et omnipotentem blasphemiis appetebant ; quia inficiabantur esse Patrem Christi, mundique opificem ; superducebant vero falsum Deum, quem dicebant ignotum, ineffabilem, etc. Habent sensum hunc obscuriora verba, interpositu utriusque numinis, minus bene constructa. De ignoto Deo eadem impietas haeresi Elcesaeorum tribuitur in Jure Graeco-Romano p. 180, ubi Ἀλκεσίων perperam leges. Sed et ibidem manifesto pugnat cum veritate quod dicitur : Οὐαλεντῖνος καὶ Κέρδων ἐλθόντες ἐν τῇ Ῥώμῃ, ἐδίδασκον τὸν τῆς Παλαιᾶς Θεόν. Proinde locus depravatus est et imperfectus. Scribendum forsan, κατὰ τοῦ τῆς Παλαιᾶς Θεοῦ. Valentinus et Cerdon Romam profecti, docebant adversus Veteris Testamenti Deum. Cot.

"The Almighty," etc. The first heretics assailed the true and almighty God with blasphemies, because they denied that he is the Father of Christ and the maker of the world; and they brought in over him a false God, whom they called unknown, ineffable, etc. This is the sense of the rather obscure words, which, with both deities interposed, are not well constructed. Concerning the unknown God the same impiety is attributed to the heresy of the Elcesaites in the Jus Graeco-Romanum, p. 180, where you will read Ἀλκεσίων wrongly. And in the same place what is said plainly conflicts with the truth: "Valentinus and Cerdo, having come to Rome, taught the God of the Old [Testament]." Hence the passage is corrupt and incomplete. Perhaps one should write "against the God of the Old [Testament]": "Valentinus and Cerdo, having gone to Rome, taught against the God of the Old Testament." Cotelier.

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Ψυχὴν ἀθάνατον μὴ ὑπάρχειν. Permirum mihi videtur quod refert vir doctissimus Gilbertus Gaulminus lib. i Notarum ad opus Hebraicum De vita et morte Mosis, cap. 12, historicos Arabes sententiam, quae animas cum corporibus exstingui affirmat, Origeni ascribere ; cum ex Eusebii Historia, lib. vi, cap. 37, constet eum errorem de animi morte, in Arabia ortum, ab Origene fuisse confutatum. Ut taceam scripta Origenis, in quibus animae immortalitas docetur. Id.

"That the soul is not immortal." It seems to me very strange, what the most learned Gilbert Gaulmin reports in book 1 of his Notes on the Hebrew work On the Life and Death of Moses, chapter 12, that the Arab historians ascribe to Origen the opinion which affirms that souls are extinguished with their bodies; since from Eusebius's History, book 6, chapter 37, it is established that that error about the death of the soul, which arose in Arabia, was refuted by Origen. To say nothing of the writings of Origen in which the immortality of the soul is taught. The same.

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Πρὸς πᾶσαν θρησκείαν ἀδιαφόρως ἐκκλίνειν. Apelles apud Eusebium, nullius in Christum sperantis fidem examinari vult, aut mutari. Idemque, ni fallor, fuit error Rhetorii cunctarum haeresium approbatoris ; sed male expressus a Philastrio, quasi dixerit Rhetorius omnia haereticorum dogmata pro veris habenda ; quo quid absurdius? unde merito res B. Augustino incredibilis visa est. Mentionem facit Rhetorii S. Anastasius libro De Incarnatione adversus Apollinarium. Lege anonymum crebro a me citatum, haeresi 72. Id.

"To incline indifferently to every form of worship." Apelles, in Eusebius, will have no one's faith who hopes in Christ examined or changed. And the same, unless I am mistaken, was the error of Rhetorius, the approver of all heresies; but it was badly expressed by Philastrius, as though Rhetorius had said that all the doctrines of the heretics are to be held as true — than which what is more absurd? Whence the thing deservedly seemed incredible to blessed Augustine. St. Anastasius [Athanasius?] mentions Rhetorius in the book On the Incarnation against Apollinarius. Read the Anonymous often cited by me, heresy 72. The same.

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Οὐχ ὡς ἀλόγων ζώων. Epiphanium consule haeresi 26, n. 10 ; haer. 42, p. 330, et Philastrium parte iii, haeresi 54. Gennadius De dogmatibus cap. 17 : Animalium animae non sunt substantivae, sed cum carne ipsa carnis in nativitate nascuntur, et cum carnis morte finiuntur et moriuntur : et ideo nec ratione reguntur ; sicut Plato et Alexander putant ; sed ad omnia naturae incitamento. Quem locum plurimis abjectis, ideo protuli, ut indicarem, Alexandri in eo memorati causa Philonem Judaeum libro suo Quod bruta animalia ratione sunt praedita, titulum etiam fecisse Ἀλέξανδρος. De Alexandro, in Eusebii Historia, et Catalogo Hieronymi. Id.

"Not as being irrational animals." Consult Epiphanius, heresy 26, no. 10; heresy 42, p. 330; and Philastrius, part 3, heresy 54. Gennadius, De dogmatibus, chapter 17: "The souls of animals are not substantial, but are born with the flesh itself at the birth of the flesh, and with the death of the flesh are ended and die; and therefore they are not governed by reason, as Plato and Alexander think, but [are led] to all things by the incitement of nature." I have brought this passage forward, passing over very many others, in order to point out that on account of the Alexander mentioned in it, Philo the Jew also gave to his book That Brute Animals Are Endowed with Reason the title "Alexander." On Alexander, [see] Eusebius's History and Jerome's Catalogue. The same.

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Τῶν ταῦτα κατατολμώντων. Cod. Vind. τοὺς ταῦτα τολμῶντας. Vitiose. Cl.

"Of those who dare these things." The Vienna codex: τοὺς ταῦτα τολμῶντας. Faultily. Clericus.

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Ἔλεγον μόνου δεῖν φάσκοντες χοιρείου ἀπέχεσθαι. An deest aliquid? Post multum tempus Moameth (quemadmodum leges in Euthymii Panoplia) laudato esu caeterorum animalium, porcum solum abominatus est. Et ridentur a S. Basilio canone 28, qui abstinentiam a carne suilla vovebant. Vide Julianum Apostatam orat. 5, p. 332. Cot.

"They said, asserting that one must abstain from swine's flesh only." Is something wanting? Long afterwards Mohammed (as you will read in Euthymius's Panoplia), while approving the eating of the other animals, abominated the pig alone. And those who vowed abstinence from swine's flesh are laughed at by St. Basil in canon 28. See Julian the Apostate, oration 5, p. 332. Cotelier.

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Ὡς εἰς ὅσιον ἄνδρα. Dicti idcirco, ut videtur, Anthropiani a Cypriano epist. 73, et Lactantio lib. iv, cap. ult. Item Homuncionitae : quod liquet per Prudentium in Apotheosi ; pseudo-Hieronymi Indiculum, ubi De Pneumatomachis seu Macedonianis ; Bedam ad Philipp. II, 6 ; necnon per Vigilium Tapsensem lib. iii De Trinitate, circa medium. Chiffletii quippe lectio Homousionista, aperte pugnat cum sensu et verbis Vigilii, eo loco disputantis adversus Photinum, qui (inquit) Christum verum Deum abnegat, et hominem purum tantummodo confitetur. Sed et codex Regius 358 Homuncionita retinet. Objiciuntur a doctissimo Chiffletio (continues)

"As in a holy man." For that reason, as it seems, they were called Anthropiani by Cyprian, letter 73, and by Lactantius, book 4, last chapter. Likewise Homuncionitae: which is clear from Prudentius in the Apotheosis; the Indiculus of pseudo-Jerome, under "On the Pneumatomachi or Macedonians"; Bede on Philippians 2:6; and also from Vigilius of Thapsus, book 3 On the Trinity, about the middle. For Chifflet's reading Homousionista plainly conflicts with the sense and words of Vigilius, who in that place is arguing against Photinus, "who" (he says) "denies Christ to be true God and confesses him to be only a mere man." And the Royal codex 358 too keeps Homuncionita. There are objected by the most learned Chifflet (continues)

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l. Ignat. interpol. ad Trall. 6, ad Philad. 6, ad Sm. 6.

[l.] The interpolated Ignatius, To the Trallians 6; To the Philadelphians 6; To the Smyrnaeans 6.

VARIORUM NOTAE. (printed under page 464)

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I Tim. VI, 16.

1 Timothy 6:16.

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Col. I, 15.

Colossians 1:15.

VARIORUM NOTAE. (printed under page 465)

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verba Anonymi Sirmondiani : Septuagesimam et sextam haeresim fecerunt Homuncionitae, qui dicunt in corpore hominis esse imaginem Dei, non in anima. Verum tenebrio ille cum ex jecore suo sapit, nunquam non desipit : hic vero rem mutuatus a Philastrio et Augustino, nomen ipse adjecit. Ab Homuncionitis differunt quammaxime Homuntionates, utpote orthodoxi, ita per haereticos appellati. In conflictu Arnobii catholici et Serapionis haeretici, initio : Serapion dixit : Antequam ad hoc veniamus, quod vos Homuntionates arguamus, dicentes duas naturas esse in Christo, duasque substantias, cupio scire quis sis. Forte Homuntionates, ἀπὸ Θεοῦ καὶ ἀνθρώπου ἐν Χριστῷ ὁμοῦ ὄντων, nisi sit legendum Homusionates aut Homousionates, ab ὁμοῦ οὐσιῶν, vel ab ὁμοούσιον. Cot.

the words of Sirmond's Anonymous: "The seventy-sixth heresy was made by the Homuncionitae, who say that the image of God is in the body of man, not in the soul." But that trickster, whenever he draws wisdom from his own liver, is never other than foolish: here, having borrowed the matter from Philastrius and Augustine, he added the name himself. From the Homuncionitae the Homuntionates differ as widely as possible, being orthodox, so called by the heretics. In the Conflict of Arnobius the Catholic and Serapion the heretic, at the beginning: "Serapion said: Before we come to this, that we should convict you Homuntionates, who say that there are two natures in Christ and two substances, I desire to know who you are." Perhaps "Homuntionates" from God and man being together (ὁμοῦ) in Christ; unless one should read Homusionates or Homousionates, from "substances together" (ὁμοῦ οὐσιῶν), or from ὁμοούσιον. Cotelier.

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Ἀναίδην ἐκπορνεύειν, καὶ παραχρᾶσθαι τῇ σαρκί. Eadem Clemens Alexandrinus, ubi de Nicolao et Nicolaitis. In Lexico Suidae : Παραχρᾶται, πολὺ σφοδρῶς συνουσιάζει, ἀκολάστως μίγνυται. Εἴρηται δὲ καὶ περὶ ἑκάστου πράγματος ἐκ περιουσίας γενομένου. Περὶ Ὠριγένους· Σοὶ δὲ κακομηχανία εἰς αἰσχρότατον ἄνδρα ἐπενοήθη. Αἰθίοπα γὰρ αὐτῷ παρεσκεύασαν εἰς παράχρησιν τοῦ σώματος. Sic lego e mss. Regiis, ex ipso Suida in voce Ὠριγένης, ex Epiphanio haeresi 64, n. 2 et Georgio Cedreno. Cot.

"To fornicate shamelessly, and to abuse the flesh." Clement of Alexandria says the same, where he treats of Nicolaus and the Nicolaitans. In the Lexicon of Suidas: "Παραχρᾶται: has intercourse very vehemently, couples licentiously. It is said also of anything whatever done to excess. Concerning Origen: 'Against you an evil contrivance was devised, [fit] for a most shameful man. For they made ready an Ethiopian for him, for the abuse of his body.'" So I read from the Royal manuscripts, from Suidas himself under the word Ὠριγένης, from Epiphanius, heresy 64, no. 2, and from George Cedrenus. Cotelier.

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Ἐκπορνεύειν. Cod. Vind. ἐκπορνεύουσι. Cler.

"To fornicate." The Vienna codex: ἐκπορνεύουσι ("they fornicate"). Clericus.

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Διὰ πάσης ἀνοσιουργίας, etc. Simoniani, Carpocratiani, Caiani, Gnostici. Corrige Praefationem Arabicam concilii Nicaeni : Octava secta Barbarorum dicitur, qui obscoenitatibus, adulteriis, fornicationibus, et omnis immunditiae generibus sunt dediti, etc. Ista sunt Borbororum : qui Borboriani, et Borboritae. Cot.

"Through every unholy deed," etc. The Simonians, Carpocratians, Caians, Gnostics. Correct the Arabic Preface of the Council of Nicaea: "The eighth sect is called that of the Barbari, who are given over to obscenities, adulteries, fornications and every kind of uncleanness," etc. These things belong to the Borbori, who are also Borboriani and Borboritae. Cotelier.

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Εἰρήνης. Cod. Vind. ὄντες. Cler.

"Of peace." The Vienna codex: ὄντες ("being"). Clericus.

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Οὐκ αὐταίτιον καὶ αὐτογένεθλον. Quia nihil sui ipsius causa et pater esse potest ; et quia quod ingenitum est, nec a se, nec ab alio est genitum : ut liquido constat, observaturque a pluribus, etiam antiquis. Verumtamen Deus, apud auctores qua sacros qua profanos, appellari solet, αὐτοαίτιος, αὐτογένεθλος, αὐτογενής, αὐτογένητος, αὐτογέννητος, αὐτόγονος, αὐτὸς ἐξ αὑτοῦ γενόμενος, αὐτολόχευτος, αὐτοπάτωρ, αὐτομήτωρ, αὐτοφυής, αὐτόφυτος, αὐτοπάρακτος, αὐτοποίητος, etc. Sed qui eas voces usurpant, ostendere volunt Deum a nullo esse. Unde in Hesychio αὐτογένεθλος, αὐτογέννητος αὐτογενής, αὐτολόχευτος, exponuntur : οὐκ ἔκ τινος γεννώμενος, Θεὸς ἀγέννητος. Vide Hilarium De synodis, ad anathematismum 12, p. 366 ; et Faustum ep. 5 ad Ruricium. Legito quoque Recognit. iii, 3, 4, 11, necnon Clementin. xvi, 16. Cot.

"Not self-caused and self-begotten." Because nothing can be the cause and father of itself; and because what is unbegotten is begotten neither by itself nor by another: as is plainly established, and is observed by many, even of the ancients. Nevertheless God, in authors both sacred and profane, is commonly called self-caused, self-begotten, self-born, self-originated, self-generated, self-sprung, "himself come to be from himself," self-delivered, his own father, his own mother, self-grown, self-planted, self-produced, self-made, etc. But those who use these words wish to show that God is from no one. Hence in Hesychius αὐτογένεθλος, αὐτογέννητος, αὐτογενής, αὐτολόχευτος are explained: "not begotten of anyone; the unbegotten God." See Hilary, On the Synods, at anathema 12, p. 366; and Faustus, letter 5 to Ruricius. Read also Recognitions 3.3, 4, 11, and Clementines 16.16. Cotelier.

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Καί. Omittitur in cod. Vind. Cler.

"And." It is omitted in the Vienna codex. Clericus.

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Δημιουργίας. Κτίσεως in altero Vind. et sic loquitur Paulus. Hic quoque sunt Arianismi aut semi-Arianismi sat clara vestigia, quamvis caute propositi. Scriptor enim libri semetipse prodidisset, si nimis aperte esset locutus. Id.

"Of the making." Κτίσεως ("of creation") in the other Vienna codex, and so Paul speaks. Here too there are fairly clear traces of Arianism or semi-Arianism, although cautiously put forward. For the writer of the book would have betrayed himself if he had spoken too openly. The same [Clericus].

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Οὐ πλειόνων, ἑνὸς Παρακλήτου. Contra haereticos. Valentiniani quippe et Marcion duos filios, duos christos inducebant. De primis docet Irenaeus lib. i, cap. 1 ; de Marcione Justinus Apologetico 2, Tertullianus, iv adversus illum 6, Athanasius in Sabellianos, et Optatus lib. iv. Praeterea feriuntur anathemate Gnostici cap. 2 concilii Bracarensis 1, quod in divinitate Trinitatem Trinitatis ponerent. Et infra canone apostolico 41, al. 49, damnatur qui baptizaverit in tres filios, aut in tres paracletos : ubi vide quae adnotabimus. Non sum nescius Origenem lib. ii De principiis, cap. 7, citatum etiam in Apologia Pamphili, ita loqui : Et duos quidem Deos ausos esse haereticos dicere, et duos Christos audivimus ; duos autem Spiritus sanctos nunquam cognovimus ab aliquo praedicari. Verum idem Origenes ad Titi iii, 10, referente Pamphilo, contra scripserat : Sed et sunt qui Spiritum sanctum alium quidem dicant esse, qui fuit in prophetis, alium autem qui fuit in apostolis Domini nostri Jesu Christi. Porro hunc Constitutionum locum Graecus a Turriano memoratus tanquam rejicien- (continues)

"Not of several; of one Paraclete." Against the heretics. For the Valentinians and Marcion brought in two sons, two christs. Of the former Irenaeus teaches in book 1, chapter 1; of Marcion, Justin in Apology 2, Tertullian, Against him 4.6, Athanasius Against the Sabellians, and Optatus, book 4. Moreover the Gnostics are struck with anathema in chapter 2 of the first Council of Braga, because they posited in the divinity a Trinity of the Trinity. And below, in apostolic canon 41 (otherwise 49), he is condemned who has baptized into three sons or into three paracletes: where see what we shall note. I am not unaware that Origen, in book 2 On First Principles, chapter 7, cited also in the Apology of Pamphilus, speaks thus: "We have heard that heretics have dared to say that there are two Gods and two Christs; but we have never known two Holy Spirits to be preached by anyone." Yet the same Origen, on Titus 3:10, as Pamphilus reports, had written the contrary: "But there are also those who say that the Holy Spirit who was in the prophets is one, and the one who was in the apostles of our Lord Jesus Christ another." Moreover, this passage of the Constitutions the Greek mentioned by Torres [objects to] as one to be reject- (continues)

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CAPUT XI. Enarratio apostolicae praedicationis.

CHAPTER XI. An exposition of the apostolic preaching.

⁸⁴ I Tim. VI, 16. ⁸⁵ Col. I, 15.

⁸⁴ 1 Tim. 6:16. ⁸⁵ Col. 1:15.

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(46) (continued) · call on the previous page (Greek col 936)

dum atque fugiendum nota marginali proscribit : cum tamen, si mutilus non est, obscuritate laborare videatur, non errore. Cot.

ed and shunned, proscribes in a marginal note; whereas, if it is not mutilated, it seems to suffer from obscurity, not from error. Cotelier.

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Διὰ Χριστοῦ. Id. cod. Χρ. προβολέα, κ. τ. λ., ita ut Pater dicatur τοῦ Παρακλήτου, διὰ Χριστοῦ, προβολεὺς, καὶ τῶν ἄλλων ταγμάτων ποιητής. Est autem προβολή quod ἐκ τῆς τοῦ προβολέως substantia erumpit ; sed ποίημα, aut κτίσις, quod, Creatore volente, ἐκ τῶν μὴ ὄντων fit. Qua de re consulendus Dionys. Petavius in Dogmat. theol., t. I, De Trinitate. In eodem cod. deest ποιητήν, et δι' αὐτοῦ versu seqq. Cler.

"Through Christ." The same codex has Χρ. προβολέα, etc., so that the Father is called the emitter (προβολεύς) of the Paraclete through Christ, and the maker of the other orders. Now a προβολή ("emission") is that which bursts forth from the substance of the one who emits; but a ποίημα or κτίσις ("thing made" or "creature") is that which, the Creator willing it, comes to be out of things that are not. On which matter Dionysius Petavius should be consulted in the Dogmata theologica, vol. I, On the Trinity. In the same codex ποιητήν is wanting, and δι' αὐτοῦ in the following line. Clericus.

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(48) ‹τοῦτον αὐτὸν› · call in the Greek column only (col 937)

Τοῦτον αὐτόν. Melius cod. Vind. τὸν αὐτόν. Id.

"This very one." Better the Vienna codex: τὸν αὐτόν ("the same"). The same [Clericus].

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(49) ‹δικαίως› · call in the Greek column only (col 937)

Δικαίως. Deest in altero. Id.

"Justly." It is wanting in the other [codex]. The same [Clericus].

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Διαφορὰ σχημάτων. Pari modo σχῆμα accipiendum puto in Isaiae prophetia cap. iii, vers. 17 : Καὶ ταπεινώσει ὁ Θεὸς ἀρχούσας θυγατέρας Σιών· καὶ Κύριος ἀνακαλύψει τὸ σχῆμα αὐτῶν, ut respondeat Hebraico פתהן. Atque de sexu locum intellexerunt Syrus et Arabs interpretes. Cot.

"The difference of forms." In like manner I think σχῆμα is to be taken in the prophecy of Isaiah, chapter 3, verse 17: "And God will humble the ruling daughters of Sion, and the Lord will uncover their σχῆμα," so that it answers to the Hebrew פתהן. And the Syriac and Arabic translators understood the passage of sex. Cotelier.

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Ὧ ἀπέκειτο. Et cap. 23. Legebat Gen. XLIX, 10, ᾧ ἀπόκειται, quae est verisimilior scriptura, et apud veteres usitatior, nec non ad Christum maxime accommodata, ideoque a Juliano Apostata apud Cyrillum lib. viii contra eum, fraudi Christianorum ascripta. Nolim tamen rejicere penitus caeteras, praesertim frequentem quoque in scriptis SS. Patrum, τὰ ἀποκείμενα αὐτῷ, licet a Judaeis orta videri possit, ex Justini martyris dialogo p. 348, 349. Certe utraque utitur Justinus ipse p. 73, 271, 348, utuntur Origenes, Eusebius, Athanasius, Rufinus, Augustinus et Cyrillus Alexandrinus. Aliae lectiones sunt : — I. ᾧ τὰ ἀποκείμενα. Epiphanius haeresi 20, n. 1 : Ἕως ἂν ἔλθῃ ᾧ ἀπόκειται· ὡς δὲ ἔχει τὰ ἄλλα ἀντίγραφα, ἕως ἔλθῃ ᾧ τὰ ἀποκείμενα. Leg. haeres. 29, n. 3 ; haer. 42, p. 332, D. — II. ᾧ ἀπόκεινται ; in Justini dialogo p. 349, l. i. Vetus Interpres epistolae interpolatae Ignatii ad Philadelphenos cap. 9, in codice Petaviano, Donec veniat cui reposita sunt, atque ita apud S. Leonem serm. 5 in Epiphania ; at serm. 3 in eadem solemnitate, cui repositum est. — III. Ὃ ἀπόκειται apud Ignatium interpolatum loco citato, ex ms. Joliano ; Justinum p. 73 et 89, in exemplari ; Origenem ad Matth. XIV, 3 ; Epiphanium haeresi 66, n. 74 ; Gregorium Nyssenum in libro Testimoniorum, tom. II, edit. Paris., ann. 1638, p. 154 ; Theodoritum ad hunc Genes. locum, in ms. teste Nobilio ; Hesychium presbyterum Hierosolymae serm. 1, De Deipara, sub finem ; Cedrenum edit. Basil. p. 151, l. xii ; et Gregentium f. 13, p. 2.— IV. Si ad verbum et non potius ex sensu citatur, οὗ ἐστι ; infra Clementinorum lib. iii, cap. 49. Denique simili modo, ὅς ἐστιν ; aut ὅ ἐστι ; in Disputatione Archelai adversus Manichaeum, quam ad calcem Socratis et Sozomeni edendam curavit clarissimus Valesius, p. 202, col. 2 : Ait enim, intellige : Non deficiet princeps de Juda, neque dux de femore ejus, usquequo veniat qui est, et ipse erit exspectatio gentium. Id.

"For whom it was laid up." Also chapter 23. He read in Genesis 49:10 ᾧ ἀπόκειται ("for whom it is laid up"), which is the more probable reading, and the more usual among the ancients, and also the one best fitted to Christ, and therefore ascribed by Julian the Apostate — in Cyril, book 8 against him — to a fraud of the Christians. Yet I would not wholly reject the others, especially the one also frequent in the writings of the holy Fathers, τὰ ἀποκείμενα αὐτῷ ("the things laid up for him"), although it may seem to have originated with the Jews, from the Dialogue of Justin Martyr, pp. 348, 349. Certainly Justin himself uses both (pp. 73, 271, 348), and so do Origen, Eusebius, Athanasius, Rufinus, Augustine and Cyril of Alexandria. The other readings are: — I. ᾧ τὰ ἀποκείμενα. Epiphanius, heresy 20, no. 1: "'Until he come for whom it is laid up'; but as the other copies have it, 'until he come for whom are the things laid up.'" Read heresy 29, no. 3; heresy 42, p. 332 D. — II. ᾧ ἀπόκεινται, in Justin's Dialogue, p. 349, line 1. The old translator of the interpolated letter of Ignatius to the Philadelphians, chapter 9, in Petau's codex: "Until he come for whom they are laid up," and so in St. Leo, sermon 5 on the Epiphany; but in sermon 3 on the same solemnity, "for whom it is laid up." — III. Ὃ ἀπόκειται ("that which is laid up") in the interpolated Ignatius at the place cited, from Joly's manuscript; in Justin, pp. 73 and 89, in the copy; Origen on Matthew 14:3; Epiphanius, heresy 66, no. 74; Gregory of Nyssa in the book of Testimonies, vol. II, Paris edition of 1638, p. 154; Theodoret on this place of Genesis, in a manuscript, on the witness of Nobilius; Hesychius, presbyter of Jerusalem, sermon 1 On the Mother of God, near the end; Cedrenus, Basel edition, p. 151, line 12; and Gregentius, f. 13, p. 2. — IV. If it is cited word for word and not rather according to the sense, οὗ ἐστι ("whose it is"), below in the Clementines, book 3, chapter 49. Finally, in like manner, ὅς ἐστιν or ὅ ἐστι, in the Disputation of Archelaus against Manichaeus, which the most distinguished Valesius had published at the end of Socrates and Sozomen, p. 202, col. 2: "For he says — understand: 'A prince shall not fail from Juda, nor a leader from his thigh, until he come who is, and he shall be the expectation of the nations.'" The same.

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(52) ‹ἐφυλάσσετο τὰ γένη› · call in the Greek column only (col 937)

Ἐφυλάσσετο τὰ γένη. Josephus de vita sua, ipso statim libri exordio, et 1 adversus Apionem, paulo post initium : Africanus apud Eusebium, Hist. eccl., lib. i, cap. 7. Cot.

"The genealogies were kept." Josephus, On His Own Life, at the very beginning of the book, and Against Apion 1, a little after the beginning; Africanus in Eusebius, Ecclesiastical History, book 1, chapter 7. Cotelier.

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l. Ignat. interpol. ad Philad. 9.

[l.] The interpolated Ignatius, To the Philadelphians 9.

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l. Ignat. interpol. ad Magnes. 11, ad Trall. 9, et 10, ad Smyrn. 1, 3.

[l.] The interpolated Ignatius, To the Magnesians 11; To the Trallians 9 and 10; To the Smyrnaeans 1, 3.

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Gen. I, 31.

Genesis 1:31.

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(89) ‹anchor not visible› · call in col 938

Hebr. XIII, 4.

Hebrews 13:4.

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(90) ‹pontificem Patris› · call in col 938

I Tim. II, 5.

1 Timothy 2:5.

VARIORUM NOTAE. (printed under page 466)

(91) ‹anchor not visible› · call in col 939

Gen. XLIX, 10 ; 9, in LXX ; Isa. xi, 1.

Genesis 49:10; [verse] 9 in the Septuagint; Isaiah 11:1.

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Isa. ix, 6.

Isaiah 9:6.

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Act. I.

Acts 1.

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Psal. CVIII, 1.

Psalm 108:1.

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Act. XV, 5.

Acts 15:5.

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(96) ‹et credere› · call in col 939

Ibid. 7.

The same, verse 7 [Acts 15:7].

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(97) ‹Cornelio enim› · call in col 939

Act. X.

Acts 10.

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(98) ‹et manduca› · call in col 939

Ibid. 13.

The same, verse 13 [Acts 10:13].

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(99) ‹ne putato› · call in col 939

Ibid. 15.

The same, verse 15 [Acts 10:15].

VARIORUM NOTAE. (printed under page 467)

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Πρὸς τούς, etc. Deest inscriptio in cod. Vindob. Cler.

"To those," etc. The heading is wanting in the Vienna codex. Clericus.

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Ἔθεσιν. Ἅπασι in cod. Vind. Cler.

"Customs." Ἅπασι ("all") in the Vienna codex. Clericus.

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(55) ‹ζητήσαντες› · call in the Greek column only (col 940)

Ζητήσαντες. Vir doctus Joannes Dallaeus, ζητήσοντες. Cot.

"Having inquired." The learned Jean Daillé: ζητήσοντες ("to inquire"). Cotelier.

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(56) ‹ἐν ὑμῖν› · call in the Greek column only (col 940)

Ἐν ὑμῖν. Ita Alexandrinus codex omnium veterrimus. Ita Irenaeus lib. iii, cap. 12. Sic etiam Chrysostomus : ex quo corrigendae editiones Oecumenii et Theophylacti. Id.

"Among you." So the Alexandrian codex, the oldest of all. So Irenaeus, book 3, chapter 12. So also Chrysostom: from whom the editions of Oecumenius and Theophylact are to be corrected. The same [Cotelier].

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(57) ‹ἐγένετο φωνή› · call in the Greek column only (col 940)

Φωνή, etc. In altero cod. est, πάλιν φωνὴ ἐκ τοῦ οὐρανοῦ. Cler.

"A voice," etc. In the other codex it is πάλιν φωνὴ ἐκ τοῦ οὐρανοῦ ("again a voice from heaven"). Clericus.

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Κυρίου. Τοῦ Κυρίου. Cler.

"Of the Lord" [without the article]. Τοῦ Κυρίου [with the article]. Clericus.

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Καθαρίσας. Alter cod., καθαρίσαν, ut referatur ad πνεῦμα. Id.

"Having cleansed" [masculine]. The other codex: καθαρίσαν [neuter], so that it refers to πνεῦμα ("Spirit"). The same [Clericus].

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(60) ‹δεκτὸς αὐτῷ ἔσται› · call in the Greek column only (col 941)

Ἔσται. In altero cod. ἐστί. Id.

"Will be." In the other codex ἐστί ("is"). The same [Clericus].

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(61) ‹ὀνόματι αὐτοῦ› · call in the Greek column only (col 941)

Λαὸν τῷ ὀνόματι αὐτοῦ. Lectio quorumdam interpretum, quorumdam mss., quarumdam editionum, nonnullorum Patrum, in his B. Chrysostomi, eoque forsan Oecumenio reddenda ; Theophylacto autem non forsan, sed omnino, quod ex ipsius expositione manifestum fit. Alias hujus capitis variantes Scripturas similiter nota : neque enim exemplis carent. Cot.

"A people for his name." The reading of certain translators, certain manuscripts, certain editions, and some of the Fathers, among them blessed Chrysostom, and for that reason perhaps to be restored to Oecumenius; to Theophylact, however, not perhaps but certainly, as becomes plain from his own exposition. Note likewise the other variant readings of Scripture in this chapter; for they are not without parallels. Cotelier.

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(62) ‹ἐγὼ ἔκρινα› · call in the Greek column only (col 941)

Ἔκρινα. In altero cod. κρίνω. Cl.

"I judged." In the other codex κρίνω ("I judge"). Clericus.

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(63) ‹ἀλλ'› · call in the Greek column only (col 941)

Ἀλλ'. In eodem ἀλλ' ἤ, nisi. Id.

"But." In the same [codex] ἀλλ' ἤ, "except." The same [Clericus].

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Ibid. 17.

The same, verse 17.

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(1) ‹anchor not visible› · call in col 942

Joel. II. 32.

Joel 2:32.

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(2) ‹anchor not visible› · call in col 942

Psal. XXI, 28.

Psalm 21:28.

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(3) ‹anchor not visible› · call in col 942

Act. XI, 12.

Acts 11:12.

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(4) ‹anchor not visible› · call in col 942

Act. XI, 15.

Acts 11:15.

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(5) ‹anchor not visible› · call in col 942

Act. XV, 9.

Acts 15:9.

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(6) ‹anchor not visible› · call in col 942

Act. X, 34.

Acts 10:34.

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(7) ‹fideles› · call in col 942

Ibid. 45.

The same, verse 45 [Acts 10:45].

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(8) ‹sicut et illi› · call in col 942

Act. XV, 10.

Acts 15:10.

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(9) ‹sicut scriptum est› · call in col 942

Amos. IX, 11.

Amos 9:11.

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(10) ‹et fornicatione› · call in col 942

Act. XV, 13.

Acts 15:13.

VARIORUM NOTAE. (printed under page 468)

(11) ‹anchor not visible› · call in col 943

Act. XV, 23.

Acts 15:23.

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(12) ‹lupum occulunt.› · call in col 943

Ignat. interpol. ad Trall. 6.

The interpolated Ignatius, To the Trallians 6.

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(13) ‹humiliorum vastatores› · call in col 943

Psal. LXII, 11 ; Cant. II, 15.

Psalm 62:11; Song of Songs 2:15.

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(14) ‹in finem » indeflexus› · call in col 943

l. Ignat. interpol. ad Philad. 3.

[l.] The interpolated Ignatius, To the Philadelphians 3.

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(15) ‹salvus erit› · call in col 943

Matth. XXIV, 12.

Matthew 24:12.

VARIORUM NOTAE. (printed under page 469)

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Ἅπερ καὶ τοῖς πάλαι νενομοθέτητο. Ut homines sanctos qui ante Moysen vixerunt, nemo dixerit comedisse idolothyta, aut fuisse fornicatores ; ita non abhorret a vero, eosdem abstinuisse sanguine et suffocato. Siquidem ante diluvium vescendae carnis copiam non esse factam docetur a Tertulliano iv De jejuniis ; Origene ad Genes. i, 29 ; Basilio, orat. 1 De jejunio ; Chrysostomo, homil. 27, in Genesim ; Hieronymo adversus Jovinianum lib. i, cap. 10 ; lib. ii, cap. 10 ; Theodoro ac Theodorito in hujus Quaestionibus in Genesim, num. 39 [first digit indistinct in the image; possibly 59], 51. 55. Et post diluvium audierunt Noe ac filii ejus a Deo : Carnem cum sanguine non comedetis. In interdictione autem sanguinis continetur interdictum suffocati, juxta illud Chrysostomi loco laudato : Τί ἐστι κρέας ἐν αἵματι ψυχῆς ; τουτέστι, πνικτόν· τοῦ γὰρ ἀλόγου ἡ ψυχὴ τὸ αἷμα τυγχάνει. Tertullianus Apologetici cap. 9 : Propterea quoque suffocatis, et morticinis abstinemus, ut quo sanguine contaminemur, vel intra viscera sepulto. Consulantur quae inferius in Recognit. i, 30. Cot.

"Which had also been laid down as law for those of old." As no one would say that the holy men who lived before Moses ate things sacrificed to idols or were fornicators, so it is not far from the truth that the same men abstained from blood and from what is strangled. For that leave to eat flesh was not given before the flood is taught by Tertullian, On Fasts 4; Origen on Genesis 1:29; Basil, oration 1 On Fasting; Chrysostom, homily 27 on Genesis; Jerome, Against Jovinian, book 1, chapter 10, and book 2, chapter 10; Theodore, and Theodoret in his Questions on Genesis, nos. 39, 51, 55. And after the flood Noah and his sons heard from God: "You shall not eat flesh with blood." Now in the prohibition of blood is contained the prohibition of what is strangled, according to that saying of Chrysostom in the place cited: "What is 'flesh in the blood of its life'? That is, what is strangled; for the life of the irrational animal is its blood." Tertullian, Apology, chapter 9: "For this reason too we abstain from things strangled and from things that die of themselves, lest we be defiled by any blood, even if buried within the entrails" [the page prints "ut quo" for "ne quo"]. Let what is said below at Recognitions 1.30 be consulted. Cotelier.

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Ἡμῖν. Deest in altero. Cler.

"To us." It is wanting in the other [codex]. Clericus.

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Ἡμῶν. Deest etiam in eodem. Id.

"Our." It too is wanting in the same [codex]. The same [Clericus].

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(67) ‹anchor not visible› · call in the Greek column only (col 944)

Ἔδοξεν. Addit alter cod. ἡμῖν. Id.

"It seemed good." The other codex adds ἡμῖν ("to us"). The same [Clericus].

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Τὴν καθόλου ἐπισκοπήν. In liturgiis, etiam Clementis infra, πάσης ἐπισκοπῆς. Quia episcopatus unus est atque indivisus, episcoporum multorum concordi numerositate diffusus et unum per diversos antistites sacerdotium. Cler.

"The universal episcopate." In the liturgies, including that of Clement below, πάσης ἐπισκοπῆς ("of the whole episcopate"). Because "the episcopate is one and undivided, spread abroad in the harmonious multitude of many bishops," and there is one priesthood through diverse prelates. Clericus.

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Διὰ τοῦ, etc. Sic loqui solebant Ariani, cum dicerent se adorare Patrem, per Filium et Spiritum sanctum, ut veluti innuerent non eodem cultu cum Patre coli Filium et Sp. S. Ideoque, ut hoc librarius emendaret, scripsit in altero cod. Vind.: Καὶ τὸν Κύριον Ἰησοῦν Χριστὸν καὶ τὸ πανάγιον Πνεῦμα. Vereor ne orthodoxi, studio orthodoxiae, in antiquissimis Patribus multa emendaverint. Cler.

"Through the," etc. So the Arians were accustomed to speak, when they said that they adored the Father through the Son and the Holy Spirit, so as to intimate, as it were, that the Son and the Holy Spirit are not worshipped with the same worship as the Father. And therefore, to correct this, the copyist wrote in the other Vienna codex: "and the Lord Jesus Christ and the all-holy Spirit." I fear that the orthodox, out of zeal for orthodoxy, have emended many things in the most ancient Fathers. Clericus.

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(70) ‹αὐτὴ κοινωνός› · call in the Greek column only (col 945)

Ὅτι αὐτὴ κοινωνός. Haec et seqq. usque ad ἄλλος desunt in altero cod. Vind. Id.

"Because she is the partner." These words and those following, as far as ἄλλος ("another"), are wanting in the other Vienna codex. The same [Clericus].

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(71) ‹ὁ Θεὸς ἔζευξεν› · call in the Greek column only (col 945)

Ἔζευξεν. Συνέζευξεν, in altero cod. Id.

"Has yoked." Συνέζευξεν ("has yoked together"), in the other codex. The same [Clericus].

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(72) ‹ἐκ δύο παρά› · call in the Greek column only (col 945)

Παρά. Ὑπό, melius, ut videtur, in altero cod. Id.

Παρά ("from"). Ὑπό ("by"), better, as it seems, in the other codex. The same [Clericus].

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(73) ‹τὴν παραφθαρεῖσαν› · call in the Greek column only (col 945)

Παραφθαρεῖσαν. Alter codex μοιχαλίδα. Id.

"The woman who has been corrupted." The other codex: μοιχαλίδα ("the adulteress"). The same [Clericus].

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(74) ‹θεσμοῦ παράνομος› · call in the Greek column only (col 945)

Φύσεως θεσμοῦ παράνομος. Subjicitur ratio ; quod adultera sit etiam insidiatrix, et ut aiebat ille, venefica. Addo ex Isidoro Pelusiota epist. 76, lib. iii : Ἡ μοιχεία πάντα τὸν βίον ἀνατρέπει τὸν ἀνθρώπινον. Caetera superius (Patr. Gr. t. II) ad Hermae Mand. iv, cap. 1. Cot.

"A transgressor of the law of nature." The reason is subjoined: that an adulteress is also a plotter and, as that man used to say, a poisoner. I add from Isidore of Pelusium, letter 76, book 3: "Adultery overturns the whole of human life." The rest above (Patrologia Graeca, vol. II), on Hermas, Mandate 4, chapter 1. Cotelier.

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Matth. VII, 15.

Matthew 7:15.

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Matth. XXIV, 24.

Matthew 24:24.

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(18) ‹anchor not visible› · call in col 946

Matth. X, 2.

Matthew 10:2.

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(19) ‹anchor not visible› · call in col 946

Act. I, 26.

Acts 1:26.

(19*) ‹anchor not visible› · call in the Greek column only (col 945) al. σὺν ἡμῖν.

Others: σὺν ἡμῖν ("with us").

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(20) ‹anchor not visible› · call in col 946

I Tim. II, 7.

1 Timothy 2:7.

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(21) ‹anchor not visible› · call in col 946

Act. IX, 15.

Acts 9:15.

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(22) ‹uxor viro› · call in col 946

Prov. XIX, 14.

Proverbs 19:14.

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(23) ‹in carne una› · call in col 946

Matth. XIX, 4.

Matthew 19:4.

(23*) ‹καὶ ὑπόλειμμα› · call in the Greek column only (col 945) al. λῆμμα pro λεῖμμα.

Others: λῆμμα for λεῖμμα.

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(24) ‹non alius› · call in col 946

Mal. II, 15, 14.

Malachi 2:15, 14.

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(25) ‹non separet› · call in col 946

Matth. XIX. 6.

Matthew 19:6.

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(26) ‹et impius› · call in col 946

Prov. XVIII, 22.

Proverbs 18:22.

VARIORUM NOTAE. (printed under page 470)

(27) ‹anchor not visible› · call in col 947

Eccli. XXV, 36.

Ecclesiasticus [Sirach] 25:36.

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Rom. II, 29.

Romans 2:29.

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Jer. IV, 4.

Jeremiah 4:4.

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Rom. VI, 4.

Romans 6:4.

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(31) ‹anchor not visible› · call in col 947

Ephes. IV, 5.

Ephesians 4:5.

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(32) ‹fungaris mihi› · call in col 947

Ose. iv, 6.

Hosea 4:6.

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(33) ‹Dominum crucifigunt› · call in col 947

Hebr. VI, 6.

Hebrews 6:6.

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(34) ‹regnum coelorum› · call in col 947

Joan. III, 5.

John 3:5.

VARIORUM NOTAE. (printed under page 471)

(75) ‹anchor not visible› · call in the Greek column only (col 948)

Ἀπὸ τῶν. Ante haec habet alter cod. τὴν καρδίαν, reseca enim eam, quae est cor (tuum) a carnibus tuis. Nec sane inepte. Cl.

"From the." Before these words the other codex has τὴν καρδίαν ("the heart"): "for cut it off, which is (your) heart, from your flesh." And not at all ineptly. Clericus.

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(76) ‹ἐκεῖνοι ἱερεῖς› · call in the Greek column only (col 948)

Οὐ γάρ εἰσιν ἐκεῖνοι ἱερεῖς. Et can. apost. 47. Basilius, can. 1 : Οἱ δὲ ἀποῤῥαγέντες, λαϊκοὶ γενόμενοι, οὔτε τοῦ βαπτίζειν, οὔτε τοῦ χειροτονεῖν εἶχον τὴν ἐξουσίαν, et reliqua, quae lege, ut et notata hic supra. Praetermitto, ne longior sim, loca multa veterum, in quibus aut generaliter baptismus haereticorum impugnatur, aut de eo velut de re tantummodo disciplinae agitur. Pauci quippe ad ima profundae quaestionis penetrarunt, quod mira solertia fecit B. Augustinus. Cot.

"For those men are not priests." Also apostolic canon 47. Basil, canon 1: "Those who had broken away, having become laymen, had authority neither to baptize nor to ordain," and the rest, which read, as also what has been noted here above. I pass over, so as not to be too long, many passages of the ancients in which either the baptism of heretics is attacked in general, or it is treated as a matter of discipline only. For few have penetrated to the depths of this profound question, as blessed Augustine did with wonderful skill. Cotelier.

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(77) ‹ἀναιροῦσιν› · call in the Greek column only (col 948)

Ἀναιροῦσιν. In altero cod. praefigitur καί. Cl.

"They slay." In the other codex καί ("and") is prefixed. Clericus.

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(78) ‹ὑβρίζουσι τὸ Πνεῦμα› · call in the Greek column only (col 948)

Τὸ Πνεῦμα. In eodem additur τὸ ἅγιον, et postea ἀντὶ τοῦ ἅγιον legitur τίμιον. Quae lectio praeferenda Vulgatae videtur. Id.

"The Spirit." In the same [codex] τὸ ἅγιον ("the Holy") is added, and afterwards, instead of ἅγιον ("holy"), τίμιον ("precious") is read. This reading seems preferable to the common one. The same [Clericus].

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(79) ‹ὁ ἐκ καταφρονήσεως› · call in the Greek column only (col 948)

Ὁ ἐκ καταφρονήσεως, etc. In eodem cod. Vind. πληθυντικῶς haec exprimuntur : Οἱ ἐκ καταφρονήσεως μὴ βουλόμενοι, καὶ τὰ ἑξῆς. Id.

"He who out of contempt," etc. In the same Vienna codex these words are expressed in the plural: "Those who out of contempt are unwilling," and so on. The same [Clericus].

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(80) ‹μή τις βαπτισθῇ› · call in the Greek column only (col 948)

Βαπτισθῇ. Alter cod. γεννηθῇ. Id.

"Be baptized." The other codex: γεννηθῇ ("be born"). The same [Clericus].

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(81) ‹τελευτῶ, βαπτίζομαι› · call in the Greek column only (col 948)

Ὅταν τελευτῶ, βαπτίζομαι. In dilationem tum baptismi, tum poenitentiae ad mortem usque, SS. Patres passim invehuntur ; cum quibus jungendus Tertullianus De poenitentia, cap. 6, licet libro De baptismo, cap. 18, utiliorem esse putet baptismi cunctationem. Hinc clinicos, seu aegros in lecto perfusos baptizatosque, ad sacerdotium et ad clerum non solebant promovere, uti docemur per canonem 12 synodi Neocaesariensis, perque epistolam Cornelii in Eusebio, lib. vi, cap. 43. Cot.

"When I am dying, I am baptized." Against the putting off both of baptism and of penance until death the holy Fathers inveigh everywhere; with whom Tertullian is to be joined, On Penance, chapter 6, although in the book On Baptism, chapter 18, he thinks the delaying of baptism more useful. Hence they were not accustomed to promote to the priesthood and to the clergy the clinici, that is, the sick who had water poured on them and were baptized in bed, as we are taught by canon 12 of the Synod of Neocaesarea and by the letter of Cornelius in Eusebius, book 6, chapter 43. Cotelier.

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(82) ‹Ἐπιστρέψαι› · call in col 949

Ἐπιστρέψαι. In eodem praeponitur φησί. Citatur Ecclesiasticus, quamvis suppresso nomine et φησί refertur ad eum qui verba, quae leguntur hic, scripsit. Sic saepe fit apud scriptores ecclesiasticos, ut viri docti notarunt in epistol. Barnabae. Sic et Latini, inquit, non addito nomine inquientis, quod saepe in Seneca occurrit. Cler.

Ἐπιστρέψαι [“to turn back”]. In the same [manuscript] φησί [“he says”] is set before it. Ecclesiasticus is being cited, although the name is suppressed, and φησί refers to him who wrote the words that are read here. This often happens in ecclesiastical writers, as learned men have noted on the Epistle of Barnabas. So too the Latins use inquit, without adding the name of the one speaking, which occurs often in Seneca. Clericus.

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(83) ‹Βαπτίζετε δὲ ὑμῶν καὶ τὰ νήπια› · call in col 949

Βαπτίζετε δὲ ὑμῶν καὶ τὰ νήπια. Apostoli et apostolici viri in periculo mortis constitutos infantes baptizabant statim; caeteros tardius aut citius, pro arbitrio parentum, certisque circumstantiis: quo factum ut variae postea viguerint consuetudines in aetate baptizandorum puerorum. Eas colliges ex Tertulliano, lib. De baptismo, cap. antepenult.; Cypriano epist. 59 et Gregorio Nazianzeno orat. 40, p. 658. Sane ab Origene et Augustino baptismus parvulorum apostolica dicitur traditio. Cot.

Βαπτίζετε δὲ ὑμῶν καὶ τὰ νήπια [“And baptize your infants also”]. The apostles and apostolic men baptized at once infants placed in danger of death; the rest later or sooner, according to the judgement of the parents and particular circumstances: whence it came about that various customs afterwards prevailed as to the age of children to be baptized. You will gather them from Tertullian, in the book On Baptism, the last chapter but two; from Cyprian, Epistle 59; and from Gregory Nazianzen, Oration 40, p. 658. Certainly by Origen and Augustine the baptism of little children is called an apostolic tradition. Cotelerius.

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(84) ‹Οἷα› · call in col 949

Οἷα. Ὁποῖα, in ms. Vind. Cl.

Οἷα. Ὁποῖα, in the Vienna manuscript. Clericus.

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(85) ‹Κρατυθέντα› · call in col 949

Κρατυθέντα. Idem καττυθέντα. Id.

Κρατυθέντα. The same [manuscript] has καττυθέντα. The same [Clericus].

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(86) ‹Οἱ περὶ Σίμωνα καὶ Κλεόβιον› · call in col 949

Οἱ περὶ Σίμωνα καὶ Κλεόβιον. Recognit., lib. II, n. 38. Hieronymus in Matthaei XXIV, 5: Quorum unus est Simon Samaritanus, quem in Actibus apostolorum legimus, qui se magnam dicebat esse virtutem: haec quoque inter caetera in suis voluminibus scripta dimittens: Ego sum sermo Dei, ego sum speciosus, ego Paracletus, ego omnipotens, ego omnia Dei. Auctor libri De divinis nominibus, cap. 6: Σίμωνος ἀντιῤῥητικοὶ λόγοι. Et in Praefatione Arabica ad concilium Nicaenum: Sibi autem perfidi isti Simonitae Evangelium effinxerunt, quod in quatuor tomos secantes, librum quatuor angulorum et cardinum mundi appellarunt. De Cleobii scriptis alibi non legi; sed vero simile est ipsum quoque venenis suis chartas infecisse; ut a Dositheo factum auctores sunt Origenes in Joannis IV, 25, ac Eulogius apud Photium, cod. CCL. Cot.

Οἱ περὶ Σίμωνα καὶ Κλεόβιον [“Simon and Cleobius and their followers”]. Recognitions, book II, n. 38. Jerome on Matthew 24:5: “One of whom is Simon the Samaritan, of whom we read in the Acts of the Apostles, who said that he was the great power; leaving this also, among other things, written in his volumes: I am the word of God, I am the beautiful one, I am the Paraclete, I am the almighty, I am all that is of God.” The author of the book On the Divine Names, ch. 6: Σίμωνος ἀντιῤῥητικοὶ λόγοι [“the controversial discourses of Simon”]. And in the Arabic Preface to the Council of Nicaea: “But those faithless Simonites forged a Gospel for themselves, which, dividing it into four tomes, they called the book of the four corners and hinges of the world.” Of writings of Cleobius I have not read elsewhere; but it is likely that he too stained paper with his poisons, as Origen on John 4:25 and Eulogius in Photius, codex 250, attest was done by Dositheus. Cotelerius.

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(87) ‹Ἐπ' ὀνόματι Χριστοῦ› · call in col 949

Ἐπ' ὀνόματι Χριστοῦ. Salvator nullum volumen doctrinae suae proprium dereliquit: quod in plerisque apocryphorum deliramenta confingunt. Hieronymus ad Ezech. XLIV, 29. Scilicet, Domini et Servatoris nostri Jesu Christi nomen pleraque apocrypha gerebant in fronte: verbi gratia, Epistola Jesu ad Abgarum regem, a multis post Eusebium memorata; et in synodo Romana Gelasii, cum dicta epistola, liber De infantia Salvatoris, liber De nativitate Salvatoris, Centimetrum de Christo; apud S. Augustinum epist. ad Ceretinum, Hymnus Domini; et lib. I De consensu evangelistarum, cap. 9, Christi epistolae ad Petrum et Paulum De magicis artibus; actione 2 concilii Romani anno 745 habiti, Epistola Jesu Christi, quae de coelo cecidit. Praeterea ediderunt ex Suidae Philologia historiam apocrypham De Jesu Christo Filio Dei, mundi Salvatore, quae habetur in ejus Lexico, voce Ἰησοῦς. Denique in Anastasii Ὁδηγῷ, cap. 13, p. 260, ut falsa rejiciuntur τὰ λεγόμενα Παιδικὰ θαύματα τοῦ Χριστοῦ, quae vocantur Puerilia Christi miracula. Atque hujus vel congeneris apocryphi initium extrema tenet regii ms. 2279, hoc pacto: ‖ [Latin, left] Liber de pueritia et miraculis Domini et Salvatoris nostri Jesu Christi. Necessarium duxi ego Thomas Israelita, cunctis inter gentes fratribus nota facere puerilia et magnifica Christi opera, quae edidit Dominus noster ac Deus Jesus Christus, natus in regione nostra, apud Bethlehemam: ego iis obstupefactus; quorum hoc est initium. Puer Jesus, annum aetatis quintum agebat. Cum autem pluisset, ac pluvia cessasset, Jesus cum aliis pueris Hebraeis ludebat ad decursum rivi; et aquae praeterfluentes congregabantur in foveas. Tum ipsae aquae confestim factae sunt purae ac efficaces. Solo autem sermone percussit eas, atque omnino ei obtemperabant. Cumque ex ipsarum ripa molle lutum sustulisset, ex illo formavit passerculos nu- ‖ [Greek, right] Λόγος εἰς τὰ παιδικὰ καὶ μεγαλεῖα τοῦ Κυρίου καὶ Σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ. Ἀναγκαῖον ἡγησάμην ἐγὼ Θωμᾶς ὁ Ἰσραηλίτης, πᾶσι τοῖς ἐξ ἐθνῶν ἀδελφοῖς γνωρίσαι τὰ παιδικὰ καὶ μεγαλεῖα τοῦ Χριστοῦ, ὅσα ἐποίησεν ὁ Κύριος ἡμῶν καὶ Θεὸς Ἰησοῦς Χριστὸς γεννηθεὶς ἐν τῇ χώρᾳ ἡμῶν ἐν τῇ Βηθλεέμ. Ἐξιστάμενος· ὧν ἡ ἀρχή ἐστιν αὕτη. Τὸ γὰρ παιδίον Ἰησοῦς πενταετὴς γενόμενος· βροχῆς δὲ γενομένης, καὶ παυσάσης τῆς βροχῆς, ὁ Ἰησοῦς ἔπαιζεν ἐπὶ διοδεύσει τινὸς ῥύακος, καὶ τὰ παραῤῥέοντα ὕδατα συνηγάγετο εἰς λάκκους, μεθ' ἑτέρων παίδων τῶν Ἑβραίων. Καὶ αὐτὰ τὰ ὕδατα παραχρῆμα ἐγένοντο καθαρὰ καὶ ἐνάρετα. Λόγῳ δὲ μόνῳ ἐπάταξεν αὐτὰ, καὶ πάντως ὑπετάσσοντο αὐτῷ. Ἐπάραντος δὲ ἐκ τοῦ χείλεος αὐτῶν πηλὸν (continues)

Ἐπ' ὀνόματι Χριστοῦ [“Under the name of Christ”]. “The Saviour left behind no volume of his own teaching: which the ravings in most of the apocrypha pretend.” Jerome on Ezekiel 44:29. That is, most apocrypha bore on their front the name of our Lord and Saviour Jesus Christ: for example, the Epistle of Jesus to King Abgar, mentioned by many after Eusebius; and in the Roman synod of Gelasius, together with the said epistle, the book On the Infancy of the Saviour, the book On the Nativity of the Saviour, the Cento on Christ; in St. Augustine, in the epistle to Ceretius, the Hymn of the Lord; and in book I On the Harmony of the Evangelists, ch. 9, the epistles of Christ to Peter and Paul On Magical Arts; in the second session of the Roman council held in the year 745, the Epistle of Jesus Christ which fell from heaven. Besides, they have published from the Philologia of Suidas the apocryphal history On Jesus Christ the Son of God, Saviour of the World, which is found in his Lexicon under the word Ἰησοῦς. Lastly, in the Ὁδηγός [Guide] of Anastasius, ch. 13, p. 260, there are rejected as false τὰ λεγόμενα Παιδικὰ θαύματα τοῦ Χριστοῦ, what are called the Childhood Miracles of Christ. And the beginning of this apocryphon, or of one akin to it, occupies the last leaves of the royal manuscript 2279, in this manner: ‖ The book [Greek: Discourse] on the childhood and mighty deeds of our Lord and Saviour Jesus Christ. I, Thomas the Israelite, have thought it necessary to make known to all the brethren from among the nations the childhood deeds and mighty works of Christ, which our Lord and God Jesus Christ did, being born in our country, in Bethlehem; I being astonished at them; of which this is the beginning. The child Jesus was five years old. And when it had rained and the rain had ceased, Jesus was playing with other children of the Hebrews at the crossing of a certain stream, and the waters flowing by were gathered into pools. And these waters straightway became clean and wholesome. By a word alone he struck them, and they obeyed him altogether. And having taken up soft clay from their edge, [he formed from it sparrows, in nu-] (continues)

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CAPUT XVI. De libris falso inscriptis.

CHAPTER XVI. On books falsely inscribed.

³⁵ Marc. XVI, 16. ³⁶ Eccli. V, 8. ³⁷ Prov. XXVII, 1. ³⁸ Matth. XIX, 14. ³⁹ al. ὑμετέραν γνῶσιν. ⁴⁰ Timoth. ὁρᾶτε. ⁴¹ Citat Timoth. presbyt. lib. De iis qui accedunt ad Ecclesiam. ⁴² Citat Nicetas Pectoratus, libro contra Latinos; v. in test. vet.

³⁵ Mark 16:16. ³⁶ Ecclesiasticus 5:8. ³⁷ Proverbs 27:1. ³⁸ Matthew 19:14. ³⁹ Others: ὑμετέραν γνῶσιν ["your knowledge"]. ⁴⁰ Timotheus: ὁρᾶτε ["see"]. ⁴¹ Timotheus the presbyter cites it, in the book On those who come over to the Church. ⁴² Nicetas Pectoratus cites it, in the book against the Latins; see among the ancient testimonies.

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VARIORUM NOTAE.

NOTES OF VARIOUS EDITORS.

τρυφερὸν, ἔπλασεν ἐξ αὐτοῦ στρουθία τὸν ἀριθμὸν ιβʹ. Ἦσαν οὖν καὶ τὰ παιδία παίζοντα σὺν αὐτῷ. Ἰδὼν δέ τις Ἰουδαῖος ἃ ἐποίησεν Ἰησοῦς ἐν Σαββάτῳ πλάττων τὸν πηλὸν, ἀπῆλθεν εὐθέως, καὶ ἀπήγγειλε τῷ πατρὶ αὐτοῦ Ἰωσὴφ, λέγων· Ἰδοὺ τὸ παιδίον σου παῖζον ἐπὶ τοὺς ῥύακας, καὶ ἦρε πηλὸν, καὶ ἔπλασεν ἐξ αὐτοῦ στρουθία ιβʹ, καὶ βεβηλοῖ τὸ Σάββατον. Καὶ ἐλθὼν ὁ Ἰωσὴφ ἐπὶ τὸν τόπον, καὶ ἰδὼν, ἀνέκραξεν αὐτὸν, λέγων· Διατί ταῦτα ποιεῖς ἐν Σαββάτῳ, ὅτε οὐκ ἔξεστι ποιεῖν; Ὁ δὲ Ἰησοῦς συγκροτήσας τὰς παλάμας αὐτοῦ, ἀνέκραξε τοῖς στρουθίοις, καὶ εἶπεν αὐτοῖς· Ὑπάγετε, πετάσθητε, καὶ μέμνησθέ μου ζῶντες· καὶ πετασθέντων τῶν στρουθίων, ἐξῆλθον κράζοντα. Ἰδόντες δὲ οἱ Ἰουδαῖοι, ἐθαμβήθησαν, καὶ ἀπελθόντες διηγήσαντο τοῖς πρώτοις αὐτῶν ὅπερ εἶδον, σημεῖον πεποιηκὼς ὁ Ἰησοῦς. Ὁ δὲ υἱὸς Ἄννα τοῦ γραμματέως ἦν ἑστὼς ἐκεῖ μετὰ Ἰωσὴφ, καὶ λαβὼν κλάδον ἰτέας, ἐξέχεε τὰ ὕδατα ἃ συνήγαγεν ὁ Ἰησοῦς. Ἰδὼν δὲ τὸ παιδίον Ἰησοῦς τὸ γινόμενον ὑπ' αὐτοῦ, ἠγανάκτησε, καὶ εἶπεν αὐτῷ· Ἀνόητε, τί ἠδίκησάν σε οἱ λάκκοι, καὶ ἐξέχεας τὰ ὕδατα; Ἰδοὺ νῦν καὶ σὺ ὡς δένδρον ἀποξηρανθῇς, καὶ οὐ μὴ ἐνέγκῃς φύλλα, οὔτε κλάδους, οὔτε καρπόν. Καὶ εὐθέως ἐξηράνθη ὅλος. Ὁ δὲ Ἰησοῦς ἀνεχώρησε καὶ ἀπῆλθεν εἰς τὸν οἶκον αὐτοῦ· οἱ δὲ γονεῖς τοῦ ξηρανθέντος ἐβάστασαν φέροντες αὐτὸν θρηνοῦντες τὴν νεότητα αὐτοῦ· καὶ ἤγοντο πρὸς τὸν Ἰωσὴφ, καὶ ἐνεκάλουν αὐτὸν, ὅτι Τοιοῦτον ἔχεις παιδίον ἐργαζόμενον τοιαῦτα; Εἶτα ὁ Ἰησοῦς παρακληθεὶς παρὰ πάντων, ἰάτρευσεν αὐτὸν, ἐάσαντός τι μέλος τινὰ ἀργὸν ὀλίγον, εἰς τὸ προσέχειν αὐτούς. Πάλιν οὖν ὁ Ἰησοῦς ἐπορεύετο διὰ τῆς κώμης, καὶ παιδίον τρέχον διεῤῥάγη εἰς τὸν ὦμον αὐτοῦ· καὶ πικρανθεὶς ὁ Ἰησοῦς εἶπεν αὐτῷ· Οὐκ ἀπελεύσῃ τὴν ὁδόν σου. Καὶ παραχρῆμα πεσὼν ἀπέθανεν. Ἰδόντες δέ τινες τὸ γινόμενον, εἶπον· Πόθεν τοῦτο τὸ παιδίον ἐγεννήθη, ὅτι πᾶν ῥῆμα αὐτοῦ ἔργον ἐστὶν ἕτοιμον; Καὶ προσελθόντες οἱ γονεῖς τοῦ τεθνεῶτος τῷ Ἰωσὴφ, κατεμέμφοντο λέγοντες· Σὺ τοῦτο τὸ παιδίον ἔχων, οὐ δύνασαι μεθ' ἡμῶν οἰκεῖν ἐν τῇ πόλει ἡμῶν. Ἢ δίδασκε τὸ παιδίον σου αὐτῷ εὐλογεῖν καὶ μὴ καταρᾶσθαι, ἢ ἔξελθε σὺν αὐτῷ τῶν ὧδε· τὰ γὰρ παιδία ἡμῶν θανατοῖ. Προσκαλεσάμενος δὲ ὁ Ἰωσὴφ τὸ παιδίον κατ' ἰδίαν, ἐνουθέτει αὐτὸ λέγων· Ἵνα τί τοιαῦτα κατεργάζῃ, καὶ πάσχουσιν οὕτως, καὶ μισοῦσιν ἡμᾶς καὶ διώκουσιν; Εἶπεν δὲ ὁ Ἰησοῦς· Ἐγὼ οἶδα ὅτι τὰ ῥήματά σου ταῦτα οὐκ εἰσὶν τὰ σὰ, ἀλλὰ διὰ σὲ σιγήσω· ἐκεῖνοι δὲ οἱ εἰρηκότες σοι ταῦτα, οἴσουσι τὴν κόλασιν τὴν αἰώνιον. Καὶ εὐθέως οἱ ἐγκαλοῦντες αὐτὸν ἐτυφλώθησαν· καὶ οἱ ἰδόντες ἐφοβήθησαν πάντες σφόδρα, καὶ ἠπόρουν, καὶ ἔλεγον περὶ αὐτοῦ, ὅτι πᾶν ῥῆμα ὃ λέγει, εἴτε καλὸν, εἴτε κακὸν, ἔργον γίνεται· καὶ ἐθαύμαζον. Ἰδόντες δὲ ὅτι τοῦτο ἐποίησεν ὁ Ἰησοῦς, ἐγερθεὶς ὁ Ἰωσὴφ, ἐπελάβετο αὐτοῦ τὸ ὠτίον, καὶ ἔτιλεν αὐτό. Τὸ δὲ παιδίον ἠγανάκτησε, καὶ εἶπεν αὐτῷ· Ἀρκετόν σοί ἐστι, ζητεῖν καὶ μὴ εὑρίσκειν αὐτοὺς, καὶ μάλιστα οὐ σοφῶς ἔπραξας. Οὐκ οἶδας ὅτι σός εἰμι; μή με λύπει. Μαθητὴς δέ τις ὀνόματι Ζακχαῖος ἑστὼς ἐν μέρει τινὶ ἤκουσε τοῦ Ἰησοῦ ταῦτα λαλοῦντος τοῦ πατρὸς αὐτοῦ, καὶ ἐθαύμασε σφόδρα, ὅτι παιδίον ὂν τοιαῦτα φθέγγεται. Καὶ μετ' ὀλίγας ἡμέρας, προσήγγισε τῷ Ἰωσὴφ, καὶ εἶπεν αὐτῷ· Ὅτι παιδίον φρόνιμον ἔχεις, καὶ νοῦν ἔχει. Δεῦρο οὖν, παράδος μοι αὐτὸ, ὅπως μάθῃ γράμματα. Καθίσαντος δὲ αὐτοῦ τοῦ διδάξαι γράμματα τῷ Ἰησοῦ, ἤρξατο τὸ πρῶτον στοιχεῖον τὸ Ἄλεφ. Ὁ δὲ Ἰησοῦς λέγει τὸ δεύτερον στοιχεῖον, Μπὲθ, Γκιμὲλ· καὶ εἶπεν αὐτῷ πάντα τὰ στοιχεῖα ἕως τέλους. Καὶ ἀναπτύξας βιβλίον, τοὺς προφήτας ἐδίδασκε τὸν καθηγητήν. Αὐτὸς δὲ αἰσχυνθεὶς ἠπόρησεν ὅτι οὐκ οἶδε πόθεν αὐτὸς οἶδε τὰ γράμματα· καὶ ἐγερ- mero duodecim. Erant itaque una cum eo pueri ludentes. Quidam vero Judaeus, postquam vidit quae fecerat Jesus die Sabbati in fingendo luto, statim discessit, nuntiavitque patri ejus Josepho, dicens: Ecce filius tuus, dum secus rivos ludit, tulit lutum, finxitque ex eo passeres duodecim, et Sabbatum profanat. Igitur accedens Josephus ad locum, et cernens, inclamavit ipsum his verbis: Qua de causa haec agis in Sabbato, quando non licet? Jesus autem complosis manibus suis, acclamavit passeribus, dixitque illis: Ite, volate, ac mei viventes memores sitis. Tunc avolaverunt passerculi, et cum clamore egressi sunt. Id vero videntes Judaei, valde admirati sunt; atque abeuntes, narraverunt primoribus inter ipsos miraculum quod coram ipsis ediderat Jesus. Porro filius Annae scribae stabat illic cum Josepho; accepto ramo salicis, effudit aquas quas congregaverat Jesus. Hoc ab ipso perpetratum aspiciens puer Jesus, moleste tulit, dixitque illi: Stulte, qua te injuria affecerunt fossae, ut aquas diffunderes? Ecce jam tu quoque tanquam arbor arescas, nec afferas folia, neque ramos, neque fructum. Et illico totus aridus factus est. At Jesus secessit, abiitque in domum suam. Caeterum parentes illius qui aruerat, sublatum portaverant eum lugentes ipsius juventutem: et duxerunt ad Josephum, quem incusabant; cur ejusmodi habes puerum talia operantem? Postea Jesus obsecratus a cunctis, sanavit illum: reliquit tamen aliquod parvum membrum motus ac operationis expers, ut ii attenderent. Rursus itaque Jesus per vicum proficiscebatur; et puer currens irrupit in ejus humerum. Unae exacerbatus Jesus dixit illi: Non abibis viam tuam. Statimque cecidit puer ac mortuus est. Aspicientes autem nonnulli rem gestam, dixerunt: Unde natus est iste puer, quod omne verbum ipsius, opus est promptum? Et accedentes ad Josephum parentes illius qui interierat, conquerebantur dicentes: Tu cum puerum hunc habeas, non potes nobiscum habitare in civitate nostra. Aut doce puerum tuum ut ipse benedicat, non autem imprecetur, aut cum eo egredere ex his locis. Nam pueros nostros interficit. Advocato igitur puero seorsum, Josephus illum admonebat dicens: Quare hujusmodi facis, et sic patiuntur, oderuntque nos ac persequuntur? Respondit Jesus: Ego novi haec tua verba tua non esse; verum propter te tacebo; illi autem qui haec tibi suggesserunt, poenas dabunt sempiternas. Et continuo accusatores ipsius oculis privati sunt. Quique hoc viderunt, valde cuncti sunt perterriti, et haesitabant, dicebantque de illo, omnem sermonem qui ab ipso proferretur, sive bonum sive malum in opus procedere; atque mirabantur. Viso autem hoc Jesu opere, surgens Josephus auriculam ejus apprehensam vellicavit. Puer vero indignatus est, aitque illi: Sufficiat tibi quod illi quaerant et non inveniant. Minime fecisti sapienter. Nonne scis me tuum esse? Ne me molestia afficias. Porro quidam praeceptor nomine Zacchaeus, cum staret in aliquo loco, audivit haec de Jesu, ex ore patris ipsius; et miratus est valde, quod qui puer erat talia loqueretur. Paucosque post dies accessit ad Josephum, eique aixit: Puerum cordatum habes, qui mente praeditus est: Age ergo, trade mihi illum, ut discat litteras. Et cum sederet magister quo Jesum doceret litteras, coepit a primo elemento Aleph. Jesus vero pronuntiavit secundum elementum Beth, et Ghimel, reliquasque litteras ad finem usque ei protulit. Atque aperto libro, prophetas docebat praeceptorem. Qui pudore affectus haesit, quod nesciret unde is litteras cognovisset: surgensque reversus est domum, admi-

[… soft (clay)], He fashioned from it sparrows, twelve in number. Now there were also children playing with Him. But a certain Jew, seeing what Jesus had done on the Sabbath in moulding the clay, went away at once and reported it to His father Joseph, saying: Behold, your child, playing by the streams, has taken clay and fashioned from it twelve sparrows, and He profanes the Sabbath. And Joseph, coming to the place and seeing, cried out at Him, saying: Why do you do these things on the Sabbath, when it is not lawful to do them? But Jesus, clapping His palms together, cried out to the sparrows and said to them: Go, fly, and remember me while you live; and the sparrows, taking flight, went off chirping. And the Jews, seeing it, were amazed, and going away they related to their chief men what they had seen, Jesus having wrought a sign. Now the son of Annas the scribe was standing there with Joseph, and taking a branch of willow he poured out the waters which Jesus had gathered. And the child Jesus, seeing what was done by him, was indignant and said to him: Fool, what wrong did the pools do you, that you have poured out the waters? Behold, now may you also wither like a tree, and you shall bear neither leaves, nor branches, nor fruit. And immediately he was wholly withered. And Jesus withdrew and went away to His house; but the parents of the withered one took him up and carried him, lamenting his youth; and they brought him to Joseph and accused him: Have you such a child, working such things? Then Jesus, entreated by all, healed him, leaving some member idle for a little, that they might take heed. Again, then, Jesus was going through the village, and a child, running, dashed against His shoulder; and Jesus, embittered, said to him: You shall not go your way. And immediately he fell and died. And some, seeing what happened, said: Whence was this child born, that every word of His is a deed ready done? And the parents of the dead one, coming to Joseph, blamed him, saying: You, having this child, cannot dwell with us in our city. Either teach your child to bless and not to curse, or go forth with Him from this place; for He puts our children to death. And Joseph, calling the child aside privately, admonished Him, saying: Why do you work such things, and they suffer so, and hate us and persecute us? And Jesus said: I know that these words of yours are not your own, yet for your sake I will be silent; but those who have said these things to you shall bear eternal punishment. And immediately those who accused Him were blinded; and those who saw were all exceedingly afraid, and were at a loss, and said of Him that every word He speaks, whether good or evil, becomes a deed; and they marvelled. And seeing that Jesus had done this, Joseph rose up, took hold of His ear, and pulled it. But the child was indignant and said to him: It is enough for you that they seek and do not find, and above all you have not acted wisely. Do you not know that I am yours? Do not grieve me. Now a certain disciple [so the Greek; the Latin has: teacher], Zacchaeus by name, standing in a certain place, heard Jesus saying these things to His father, and marvelled exceedingly that, being a child, He utters such things. And after a few days he approached Joseph and said to him: You have a prudent child, and He has understanding. Come then, hand Him over to me, that He may learn letters. And when he had sat down to teach Jesus letters, he began with the first letter, Aleph. But Jesus says the second letter, Beth, Gimel; and He told him all the letters to the end. And unrolling a book, He taught the teacher the prophets. And he, put to shame, was at a loss, because he did not know whence the child knew letters; and ris[ing …]

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(88) ‹Ἐν τοῖς παλαιοῖς› · call in col 953

Ἐν τοῖς παλαιοῖς. Talis liber, prophetia Chami, quam a Pherecyde expressam refert Clemens Alexandrinus centone 6, p. 642. Quod autem, ait Tertullianus, De anima, cap. 2, si philosophi etiam illa incursaverunt, quae penes nos apocryphorum confessione damnantur, etc. Talis quoque τῶν παρ' Ἑβραίοις φερομένων ἀποκρύφων ἡ ἐπιγραφομένη Ἰωσὴφ προσευχή, apud Origenem tom. V in Joannis Evangelium; qui alibi saepe secretorum, apud Judaeos, voluminum mentionem facit. Additur a S. Epiphanio in libro De mensuris et ponderibus; quam vere, non excutio nunc; per LXX in Graecum sermonem translatos fuisse libros apocryphos 72, seu potius 22, probabilius enim corrigetur numerus capitis decimi per numerum capitis quinti, οβʹ per κβʹ, quam vice versa. Sed cogitent viri docti de loco deplorato in dicto cap. 5: Αὗται αἱ βίβλοι τὸν τρόπον ὃν εἴπομεν ἡρμηνεύθησαν, κατὰ περίοδον ἑκάστῃ ζυγῇ ἑρμηνευτῶν ἐπιδιδόμεναι, καὶ ἀπὸ τῆς πρώτης ζυγῆς τῇ δευτέρᾳ, καὶ πάλιν ἀπὸ τῆς δευτέρας τῇ τρίτῃ, καὶ οὕτως παρῆλθον κελεύουσαι ἑκάστη τριακονταεξάκις ἑρμηνευθεῖσαι, ὡς ᾄδεται λόγος, καὶ εἴκοσι δύο τῶν ἀποκρύφων. Nihil succurrit, praeter κέλλῃ ἐνοῦσαι ἑκάστῃ. Hi libri sacrae Scripturae eo quem diximus modo translati sunt, in orbem unicuique pari interpretum tributi, a primo pari ad secundum, rursusque a secundo ad tertium: atque ita per singulas cellas fuerunt ac transierunt, trigesies sexies conversi, ut fama percrebuit. Una cum viginti duobus apocryphis. Quid si quis harioletur κελλευώσει ἑκάστῃ, hoc est per unamquamque, ut aeque barbare loquar, cellationem? Praeter haec apocrypha confixere alia haeretici, et maximis antiquissimisque nominibus donavere, Evae, Sethi ac septem ejus liberorum, Abrahami, Moysis, aliorum, tradente Epiphanio. Cot.

Ἐν τοῖς παλαιοῖς [“Among the ancients”]. Such a book is the prophecy of Cham, which Clement of Alexandria, Stromata 6, p. 642, reports as drawn upon by Pherecydes. “But if,” says Tertullian, On the Soul, ch. 2, “the philosophers also have run upon those things which among us are condemned under the designation of apocrypha,” etc. Such also, “of the apocrypha current among the Hebrews, the one entitled the Prayer of Joseph,” in Origen, tome V on the Gospel of John; who elsewhere often makes mention of secret volumes among the Jews. It is added by St. Epiphanius in the book On Weights and Measures — how truly, I do not now examine — that 72 apocryphal books were translated into the Greek tongue by the Seventy, or rather 22; for the number of the tenth chapter will more probably be corrected by the number of the fifth chapter, οβʹ by κβʹ, than the reverse. But let learned men think about the desperate passage in the said ch. 5: “These books were translated in the manner we have said, being given out in rotation to each pair of translators, and from the first pair to the second, and again from the second to the third, and thus they passed along κελεύουσαι each, translated thirty-six times, as the report is sung, and twenty-two of the apocrypha.” Nothing occurs to me except κέλλῃ ἐνοῦσαι ἑκάστῃ [“being in each cell”]. “These books of sacred Scripture were translated in the manner we have said, assigned in rotation to each pair of translators, from the first pair to the second, and again from the second to the third: and so they were in, and passed through, each of the cells, translated thirty-six times, as the report has spread. Together with twenty-two apocrypha.” What if someone should divine κελλευώσει ἑκάστῃ, that is, through each — to speak equally barbarously — “celling”? Besides these apocrypha the heretics forged others, and endowed them with the greatest and most ancient names, of Eve, of Seth and his seven children, of Abraham, of Moses, of others, as Epiphanius relates. Cotelier.

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(89) ‹Μωσέως› · call in col 953

Μωσέως. Gaudebant illustri nomine quatuor secretae ac occultae scripturae: Sermones mystici, Testamentum, Assumptio vel Ascensio atque Revelatio. Habes βίβλον Λόγων μυστικῶν Μωσέως in Actis concilii Nicaeni editionis Morellianae in-8°, p. 110, 111, Commelinianae in-fol. p. 28, l. VI; Διαθήκην Μωϋσέως in Synopsi Athanasiana, in Nicephori Constantinopolitani Stichometria, et in laterculo supra posito initio notarum ad hoc opus Constitutionum: item Ἀνάληψιν apud Origenem Περὶ ἀρχῶν III, 2; Athanasium et Nicephorum ubi mox; Acta concilii Nicaeni edit. Morell., p 110, 131, 134; Commel., p. 28 et 33; eamque intelligere videtur Evodius epistola ad S. Augustinum, inter Augustinianas 258. Denique Ἀποκάλυψιν Mosis citat Georgius Cedrenus, in Compendio historiarum: atque inde sumptum vult versiculum 15, cap. VI Epistolae ad Galatas Georgius Syncellus, Chronographiae p. 27. ad quod Pauli testimonium in cod. Reg. 607 et 1253 adnotatur esse ex Moysis apocrypho. Observabis praecipue verba Cedreni, edit. Basil., p. 3, l. XXXII: Ὡς ἐν λεπτῇ φέρεται Γενέσει, ἣν καὶ Μωσέως εἶναί φασί τινες Ἀποκάλυψιν, et p. 6, l. XXXIX: Ὡς ἡ λεπτὴ Μωσέως Γένεσίς φησιν. Nam parva Genesis, λεπτὴ Γένεσις, Λεπτογένεσις, Μικρογένεσις memoratur a Hieronymo, epist. 127, mans. 18 et 24, qui id Geneseos apocryphum Hebraice legerat. Memoratur a Gelasio his verbis: Liber de filiabus Adae, hoc est Leptogenesis, apocryphus. Item a Georgio Syncello, Zonara, Glyca. Sed insigniter ab Epiphanio haeresi 39, n. 6, nec sine difficultate: Ὡς δὲ ἐν Ἰωβηλαίοις εὑρίσκεται, τῇ καὶ Λεπτογενέσει καλουμένῃ, etc. Obscurum quippe, cur τῇ λεπτῇ Γενέσει nomen τὰ Ἰωβηλαῖα inditum fuerit; tacuitque qui docere poterat doctissimus Petavius. Conjecerim, quia verbum יבל significat deducere, et nomen יובל rivum, aquarum processum: quae Genesi atque originibus conveniunt, ut fusius videre est in R. Mose Nachmanide, ubi de jubilaeo disserit. Vide Jos. Scaligerum Anim. in Euseb., p. 16. Id.

Μωσέως [“Of Moses”]. Four secret and hidden writings enjoyed that illustrious name: the Mystical Discourses, the Testament, the Assumption or Ascension, and the Revelation. You have the book of the Mystical Discourses of Moses in the Acts of the Council of Nicaea, Morel's edition in octavo, pp. 110, 111, Commelin's in folio, p. 28, line 6; the Testament of Moses in the Athanasian Synopsis, in the Stichometry of Nicephorus of Constantinople, and in the list set above at the beginning of the notes on this work of the Constitutions; likewise the Assumption in Origen, On First Principles III, 2; in Athanasius and Nicephorus at the places just named; the Acts of the Council of Nicaea, Morel's edition, pp. 110, 131, 134; Commelin's, pp. 28 and 33; and Evodius seems to mean it in his letter to St. Augustine, no. 258 among the Augustinian letters. Lastly, George Cedrenus cites the Apocalypse of Moses in his Compendium of Histories; and George Syncellus, Chronography p. 27, will have it that Galatians 6:15 was taken from it; on which testimony of Paul it is noted in the Royal codices 607 and 1253 that it is from an apocryphon of Moses. You will observe especially the words of Cedrenus, Basel edition, p. 3, line 32: “As is reported in the Little Genesis, which some say is also the Apocalypse of Moses”; and p. 6, line 39: “As the Little Genesis of Moses says.” For the Little Genesis — λεπτὴ Γένεσις, Leptogenesis, Microgenesis — is mentioned by Jerome, Epistle 127, stations 18 and 24, who had read that apocryphon of Genesis in Hebrew. It is mentioned by Gelasius in these words: “The book on the daughters of Adam, that is Leptogenesis, apocryphal.” Likewise by George Syncellus, Zonaras, Glycas. But notably by Epiphanius, Heresy 39, n. 6, and not without difficulty: “As is found in the Jubilees, which is also called Leptogenesis,” etc. For it is obscure why the name “Jubilees” was given to the Little Genesis; and the most learned Petavius, who could have taught us, was silent. I would conjecture: because the verb יבל means “to lead down,” and the noun יובל “a stream, a flowing forth of waters”: which suit Genesis and origins, as may be seen more fully in R. Moses Nachmanides, where he treats of the jubilee. See Joseph Scaliger, Animadversions on Eusebius, p. 16. The same [Cotelier].

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(90) ‹Ἐνώχ› · call in col 953

Ἐνώχ. Aliquid ne ad hunc locum observaremus, effecit doctorum hominum diligentia. Quae enim subjunctum imus, observationum nomen non merentur. Duo autem sunt: 1. Citatio ejusdem loci per Clementem Alexandrinum, ejusque discipulum Origenem: Ὁμοδοξῶν τῷ Ἐνὼχ, ait primus, p. 801, col. 2, in Hypotyposibus, τῷ εἰρηκότι· Καὶ εἶδον τὰς ὕλας πάσας. Alter vero, IV De principiis, cap. ult. ex versione Rufini: Dicente Enoch, universas materias perspexi. II. Collatio verborum S. Hilarii ad psal. CXXXII, 3: Hermon mons est in Phoenice, cujus interpretatio anathema est: quod enim nobis anathema nuncupatur, id Hebraice Hermon dicitur. Fertur autem id, de quo etiam nescio cujus liber exstat, quod angeli concupiscentes filias hominum, cum de coelo descenderent, in hunc montem maxime convenirent excelsum. Horum, inquam, comparatio cum istis libri Henoch: Ἦσαν δὲ οὗτοι (ἐγρήγοροι) διακόσιοι, οἱ καταβάντες ἐν ταῖς ἡμέραις Ἰάρεδ εἰς τὴν κορυφὴν Ἑρμονιὲμ ὄρους· καὶ ἐκάλεσαν τὸ ὄρος Ἑρμὼν, καθότι ὤμοσαν καὶ ἀνεθεμάτισαν ἀλλήλους ἐν αὐτῷ. Georgii Syncelli, p. 12, A. Vides nescio quem illum, esse supposititium Henochum. Id.

Ἐνώχ [“Enoch”]. The diligence of learned men has brought it about that we should have nothing to observe on this place. For what we are about to subjoin does not deserve the name of observations. They are two: 1. The citation of the same passage by Clement of Alexandria and his disciple Origen: “Agreeing with Enoch,” says the former, p. 801, col. 2, in the Hypotyposes, “who said: And I saw all matters.” And the latter, On First Principles IV, last chapter, in Rufinus’s version: “Enoch saying, I have beheld all matters.” II. A comparison of the words of St. Hilary on Psalm 132:3: “Hermon is a mountain in Phoenicia, whose interpretation is anathema: for what is called anathema among us is called Hermon in Hebrew. Now it is reported — on which there even exists a book of I know not whom — that the angels lusting after the daughters of men, when they came down from heaven, gathered chiefly on this lofty mountain.” A comparison, I say, of these with those words of the book of Enoch: “Now these (the Watchers) were two hundred, who came down in the days of Jared upon the summit of Mount Hermoniem; and they called the mountain Hermon, because they swore and bound one another with anathema upon it.” George Syncellus, p. 12, A. You see that that “I know not whom” is the spurious Enoch. The same.

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(91) ‹Ἀδάμ› · call in col 953

Ἀδάμ. Hujus reconditi scripti mentio in exemplaris Regii 1789 indiculo; Epiphanius haeresi 26, n. 8, Ἀποκαλύψεις τοῦ Ἀδάμ. Apud Gelasium, Poenitentia Adae. Idem enim esse opus colligi datur ex Cedreno, non multo post initium; unde nugatorii voluminis specimen accipies. Sed et libro Adami, hoc aut similis farinae alio, se adhuc jacti- (continues)

Ἀδάμ [“Adam”]. There is mention of this hidden writing in the index of the Royal copy 1789; Epiphanius, Heresy 26, n. 8, “Apocalypses of Adam.” In Gelasius, “The Penitence of Adam.” For that it is the same work may be gathered from Cedrenus, not long after the beginning; whence you will get a specimen of the trifling volume. And moreover of a book of Adam, this one or another of like stuff, [certain people] still boast themselves (continues)

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VARIORUM NOTAE.

NOTES OF VARIOUS HANDS.

θεὶς ἀνεχώρησεν οἴκαδε, θαυμάζων, ἐξιστάμενος τὸ παράδοξον. Πορευομένου δὲ τοῦ Ἰησοῦ, εἶδέ τι ἐργαστήριον, καί τινα νεανίσκον βάπτοντα εἰς λέβητας ἱμάτια καὶ τζόχας τινὰς διαφόρους φαιὰς, τὸ καθέκαστον ἐκτελῶντα κατὰ τὴν τοῦ ἑνὸς ἑκάστου βούλησιν. Εἰσελθὼν οὖν τὸ παιδίον Ἰησοῦς, οὕτως ποιοῦντα τὸν νεανίαν, λαβὼν καὶ αὐτὸς ἐκ τῶν προσκειμένων ὑφασμάτων *

… he withdrew homeward, marvelling, astounded at the strange thing. And as Jesus went on His way, He saw a certain workshop, and a certain young man dipping into cauldrons garments and certain cloths of various dusky hues, finishing each one according to the wish of each person. The child Jesus therefore, having gone in, the young man so doing, Himself also taking of the woven stuffs that lay by *

rans, stupefactus de re incredibili. Postea cum Jesus iter faceret, vidit officinam, et juvenem quemdam qui in lebetes immergebat vestes, et soccos diversos coloris fusci, singula peragens juxta uniuscujusque voluntatem. Ingressus itaque puer Jesus ad juvenem sic facientem, ipse etiam accepit de appositis pannis *

… [marvel]ling, stupefied at the incredible thing. Afterwards, when Jesus was journeying, He saw a workshop, and a certain young man who was plunging garments into cauldrons, and various socks of a dusky colour, completing each according to the wish of each person. The boy Jesus therefore, having gone in to the young man so doing, Himself also took of the cloths set by *

Non enim unus duntaxat nebulo circa Salvatoris infantiam comminisci sibi permisit; sed ejusdem Bibliothecae codice 2276 legitur: Incipit Historia de Joachim et Anna, et de nativitate B. Dei genitricis semperque Virginis Mariae, et de infantia Salvatoris. Ego Jacobus, filius Joseph, etc.; finitoque opere: Explicit liber de infantia Salvatoris. Codice vero 1697 exstat liber tanquam Matthaei evangelistae de infantia Salvatoris, narrationis cum praecedentibus partim similis, partim dissimilis; ineptus quidem instar illorum, in eo tamen consideratione dignus, quod etiam continet, non tamen absque interpolatione, responsionem Christi pueri litteras discentis ad magistrum, relatam ex falsa Scriptura ab Irenaeo, lib. I, cap. 17. Sed et in eodem apocrypho refertur quoque fabella de passeribus; quam lectam fuisse a Mohamede discimus per Nicetam Choniatem, atque adeo per impostorem ipsum, Alcorani Sur. 3 et 5. Caeterum nuper hic Parisiis doctissimus Dominicanus Vanslebius publico proposuit edendam cum aliis operibus Aethiopicis liturgiam D. N. Jesu Christo ascriptam. COT.

For not one trifler only has allowed himself to invent things about the Saviour's infancy; but in codex 2276 of the same Library one reads: Here begins the History of Joachim and Anna, and of the nativity of the Blessed Mother of God and ever-Virgin Mary, and of the infancy of the Saviour. I James, son of Joseph, etc.; and at the end of the work: Here ends the book of the infancy of the Saviour. In codex 1697, moreover, there is extant a book, as though of Matthew the evangelist, on the infancy of the Saviour, of a narrative partly like and partly unlike the foregoing; foolish indeed after their fashion, yet worthy of consideration in this, that it also contains, though not without interpolation, the reply of the boy Christ, when learning His letters, to the master, reported from a false Scripture by Irenaeus, book I, ch. 17. But in the same apocryphon there is also related the little tale of the sparrows; which we learn was read by Mohammed, through Nicetas Choniates, and indeed through the impostor himself, Koran, Sur. 3 and 5. For the rest, lately here at Paris the most learned Dominican Vansleb announced to the public that he would edit, with other Ethiopic works, a liturgy ascribed to our Lord Jesus Christ. COT.

(88) Ἐν τοῖς παλαιοῖς. Talis liber, prophetia Chami, quam a Pherecyde expressam refert Clemens Alexandrinus centone 6, p. 642. Quod autem, ait Tertullianus, De anima, cap. 2, si philosophi etiam illa incursaverunt, quae penes nos apocryphorum confessione damnantur, etc. Talis quoque τῶν παρ' Ἑβραίοις φερομένων ἀποκρύφων ἡ ἐπιγραφομένη Ἰωσὴφ προσευχὴ, apud Origenem tom. V in Joannis Evangelium; qui alibi saepe secretorum, apud Judaeos, voluminum mentionem facit. Additur a S. Epiphanio in libro De mensuris et ponderibus; quam vere, non excutio nunc; per LXX in Graecum sermonem translatos fuisse libros apocryphos 72, seu potius 22, probabilius enim corrigetur numerus capitis decimi per numerum capitis quinti, οβʹ per κβʹ, quam vice versa. Sed cogitent viri docti de loco deplorato in dicto cap. 5: Αὗται αἱ βίβλοι τὸν τρόπον ὃν εἴπομεν ἡρμηνεύθησαν, κατὰ περίοδον ἑκάστῃ ζυγῇ ἑρμηνευτῶν ἐπιδιδόμεναι, καὶ ἀπὸ τῆς πρώτης ζυγῆς τῇ δευτέρᾳ, καὶ πάλιν ἀπὸ τῆς δευτέρας τῇ τρίτῃ, καὶ οὕτως παρῆλθον κελεύουσαι ἑκάστη τριακονταεξάκις ἑρμηνευθεῖσαι, ὡς ᾄδεται λόγος, καὶ εἴκοσι δύο τῶν ἀποκρύφων. Nihil succurrit, praeter κέλλῃ ἐνοῦσαι ἑκάστῃ. Hi libri sacrae Scripturae eo quem diximus modo translati sunt, in orbem unicuique pari interpretum tributi, a primo pari ad secundum, rursusque a secundo ad tertium: atque ita per singulas cellas fuerunt ac transierunt, trigesies sexies conversi, ut fama percrebuit. Una cum viginti duobus apocryphis. Quid si quis harioletur κελλευώσει ἑκάστῃ, hoc est per unamquamque, ut aeque barbare loquar, cellationem? Praeter haec apocrypha confixere alia haeretici, et maximis antiquissimisque nominibus donavere, Evae, Sethi ac septem ejus liberorum, Abrahami, Moysis, aliorum, tradente Epiphanio. COT.

(88) Ἐν τοῖς παλαιοῖς [Among the ancients]. Such a book is the prophecy of Ham, which Clement of Alexandria, in the sixth Miscellany, p. 642, reports to have been drawn upon by Pherecydes. But if, says Tertullian, On the Soul, ch. 2, the philosophers have also made incursions into those things which among us are condemned under the designation of apocrypha, etc. Such also, of the apocrypha current among the Hebrews, is the one entitled the Prayer of Joseph, in Origen, tome V on the Gospel of John; who elsewhere often makes mention of secret volumes among the Jews. It is added by St Epiphanius in the book On Measures and Weights (how truly, I do not now examine) that 72 apocryphal books, or rather 22, were translated into the Greek tongue by the Seventy; for the number of the tenth chapter will more probably be corrected by the number of the fifth chapter, οβʹ by κβʹ, than the reverse. But let learned men consider the desperate passage in the said ch. 5: These books were translated in the manner we have said, being given out in rotation to each pair of translators, and from the first pair to the second, and again from the second to the third, and thus they passed along κελεύουσαι each, translated thirty-six times, as the report is sung, and twenty-two of the apocrypha. Nothing occurs to me, save κέλλῃ ἐνοῦσαι ἑκάστῃ [being in each cell]. These books of sacred Scripture were translated in the manner we have said, assigned in rotation to each pair of translators, from the first pair to the second, and again from the second to the third: and so they were in, and passed through, the several cells, rendered thirty-six times, as report has spread abroad. Together with twenty-two apocrypha. What if someone should divine κελλευώσει ἑκάστῃ, that is, through each (to speak equally barbarously) "cellation"? Besides these apocrypha the heretics forged others, and bestowed on them the greatest and most ancient names, of Eve, of Seth and his seven children, of Abraham, of Moses, of others, as Epiphanius relates. COT.

(89) Μωσέως. Gaudebant illustri nomine quatuor secretae ac occultae scripturae: Sermones mystici, Testamentum, Assumptio vel Ascensio atque Revelatio. Habes βίβλον Λόγων μυστικῶν Μωσέως in Actis concilii Nicaeni editionis Morellianae in-8°, p. 110, 111, Commelinianae in-fol. p. 28, l. VI; Διαθήκην Μωϋσέως in Synopsi Athanasiana, in Nicephori Constantinopolitani Stichometria, et in laterculo supra posito initio notarum ad hoc opus Constitutionum: item Ἀνάληψιν apud Origenem Περὶ ἀρχῶν III, 2; Athanasium et Nicephorum ubi mox; Acta concilii Nicaeni edit. Morell., p 110, 131, 134; Commel., p. 28 et 33; eamque intelligere videtur Evodius epistola ad S. Augustinum, inter Augustinianas 258. Denique Ἀποκάλυψιν Mosis citat Georgius Cedrenus, in Compendio historiarum: atque inde sumptum vult versiculum 15, cap. VI Epistolae ad Galatas Georgius Syncellus, Chronographiae p. 27. ad quod Pauli testimonium in cod. Reg. 607 et 1253 adnotatur esse ex Moysis apocrypho. Observabis praecipue verba Cedreni, edit. Basil., p. 3, l. XXXII: Ὡς ἐν λεπτῇ φέρεται Γενέσει, ἣν καὶ Μωσέως εἶναί φασί τινες Ἀποκάλυψιν, et p. 6, l. XXXIX: Ὡς ἡ λεπτὴ Μωσέως Γένεσίς φησιν. Nam parva Genesis, λεπτὴ Γένεσις, Λεπτογένεσις, Μικρογένεσις memoratur a Hieronymo, epist. 127, mans. 18 et 24, qui id Geneseos apocryphum Hebraice legerat. Memoratur a Gelasio his verbis: Liber de filiabus Adae, hoc est Leptogenesis, apocryphus. Item a Georgio Syncello, Zonara, Glyca. Sed insigniter ab Epiphanio haeresi 39, n. 6, nec sine difficultate: Ὡς δὲ ἐν Ἰωβηλαίοις εὑρίσκεται, τῇ καὶ Λεπτογενέσει καλουμένῃ, etc. Obscurum quippe, cur τῇ λεπτῇ Γενέσει nomen τὰ Ἰωβηλαῖα inditum fuerit; tacuitque qui docere poterat doctissimus Petavius. Conjecerim, quia verbum יבל significat deducere, et nomen יובל rivum, aquarum processum: quae Genesi atque originibus conveniunt, ut fusius videre est in R. Mose Nachmanide, ubi de jubilaeo disserit. Vide Jos. Scaligerum Anim. in Euseb., p. 16. ID.

(89) Μωσέως [Of Moses]. Four secret and hidden writings enjoyed that illustrious name: the Mystical Discourses, the Testament, the Assumption or Ascension, and the Revelation. You have the book of the Mystical Discourses of Moses in the Acts of the Council of Nicaea, Morel's edition in octavo, pp. 110, 111, Commelin's in folio, p. 28, line 6; the Testament of Moses in the Athanasian Synopsis, in the Stichometry of Nicephorus of Constantinople, and in the list set above at the beginning of the notes on this work of the Constitutions; likewise the Assumption in Origen, On First Principles III, 2; in Athanasius and Nicephorus at the places just named; the Acts of the Council of Nicaea, Morel's edition, pp. 110, 131, 134; Commelin's, pp. 28 and 33; and Evodius seems to mean it in his letter to St Augustine, no. 258 among the Augustinian letters. Lastly, George Cedrenus cites the Apocalypse of Moses in his Compendium of Histories; and George Syncellus, Chronography p. 27, will have it that Galatians 6:15 was taken from it; on which testimony of Paul it is noted in the Royal codices 607 and 1253 that it is from an apocryphon of Moses. You will observe especially the words of Cedrenus, Basel edition, p. 3, line 32: As is related in the Little Genesis, which some say is also the Apocalypse of Moses; and p. 6, line 39: As the Little Genesis of Moses says. For the Little Genesis, λεπτὴ Γένεσις, Leptogenesis, Microgenesis, is mentioned by Jerome, letter 127, stations 18 and 24, who had read that apocryphon of Genesis in Hebrew. It is mentioned by Gelasius in these words: The book of the daughters of Adam, that is, Leptogenesis, apocryphal. Likewise by George Syncellus, Zonaras, Glycas. But notably by Epiphanius, heresy 39, n. 6, and not without difficulty: As is found in the Jubilees, which is also called the Leptogenesis, etc. For it is obscure why the name Jubilees was given to the Little Genesis; and the most learned Petavius, who could have taught us, was silent. I should conjecture, because the verb יבל signifies to lead down, and the noun יובל a stream, a going forth of waters: which things suit Genesis and origins, as may be seen more fully in R. Moses Nachmanides, where he treats of the jubilee. See Jos. Scaliger, Animadversions on Eusebius, p. 16. ID.

(90) Ἐνώχ. Aliquid ne ad hunc locum observaremus, effecit doctorum hominum diligentia. Quae enim subjunctum imus, observationum nomen non merentur. Duo autem sunt: 1. Citatio ejusdem loci per Clementem Alexandrinum, ejusque discipulum Origenem: Ὁμοδοξῶν τῷ Ἐνὼχ, ait primus, p. 801, col. 2, in Hypotyposibus, τῷ εἰρηκότι· Καὶ εἶδον τὰς ὕλας πάσας. Alter vero, IV De principiis, cap. ult. ex versione Rufini: Dicente Enoch, universas materias perspexi. II. Collatio verborum S. Hilarii ad psal. CXXXII, 3: Hermon mons est in Phoenice, cujus interpretatio anathema est: quod enim nobis anathema nuncupatur, id Hebraice Hermon dicitur. Fertur autem id, de quo etiam nescio cujus liber exstat, quod angeli concupiscentes filias hominum, cum de coelo descenderent, in hunc montem maxime convenirent excelsum. Horum, inquam, comparatio cum istis libri Henoch: Ἦσαν δὲ οὗτοι (ἐγρήγοροι) διακόσιοι, οἱ καταβάντες ἐν ταῖς ἡμέραις Ἰάρεδ εἰς τὴν κορυφὴν Ἑρμονιὲμ ὄρους· καὶ ἐκάλεσαν τὸ ὄρος Ἑρμὼν, καθότι ὤμοσαν καὶ ἀνεθεμάτισαν ἀλλήλους ἐν αὐτῷ. Georgii Syncelli, p. 12, A. Vides nescio quem illum, esse supposititium Henochum. ID.

(90) Ἐνώχ [Enoch]. The diligence of learned men has brought it about that we should have nothing to observe on this place. For what we are about to subjoin does not deserve the name of observations. They are two: 1. The citation of the same passage by Clement of Alexandria and his disciple Origen: Being of one opinion with Enoch, says the former, p. 801, col. 2, in the Hypotyposes, who said: And I saw all matters. And the latter, On First Principles IV, last chapter, in Rufinus's version: Enoch saying, I beheld all matters. II. A comparison of the words of St Hilary on Psalm 132:3: Hermon is a mountain in Phoenicia, the interpretation of which is anathema: for what is called anathema among us is in Hebrew called Hermon. Now this is reported, about which there is even extant a book of I know not whom, that the angels lusting after the daughters of men, when they came down from heaven, assembled chiefly on this lofty mountain. A comparison, I say, of these with those words of the book of Enoch: Now these (the Watchers) were two hundred, who came down in the days of Jared upon the summit of Mount Hermoniem; and they called the mountain Hermon, because they swore and bound one another by anathema upon it. George Syncellus, p. 12, A. You see that that "I know not whom" is the supposititious Enoch. ID.

(91) Ἀδάμ. Hujus reconditi scripti mentio in exemplaris Regii 1789 indiculo; Epiphanius haeresi 26, n. 8, Ἀποκαλύψεις τοῦ Ἀδάμ. Apud Gelasium, Poenitentia Adae. Idem enim esse opus colligi datur ex Cedreno, non multo post initium; unde nugatorii voluminis specimen accipies. Sed et libro Adami, hoc aut similis farinae alio, se adhuc jacti-

(91) Ἀδάμ [Adam]. There is mention of this recondite writing in the short index of the Royal copy 1789; Epiphanius, heresy 26, n. 8, Revelations of Adam. In Gelasius, the Penitence of Adam. For that it is the same work may be gathered from Cedrenus, not long after the beginning; whence you will get a specimen of the trifling volume. But also of a book of Adam, this one or another of like grain, [they] still boast themselves …

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(92) ‹Ἡσαΐου› · call in col 956

Ἡσαΐου. Generatim, Origenes in Matth. XIII, 57; XXIII, 37, cujus et videnda epistola ad Julium Africanum. Specialiter, nomine τοῦ ἀναβατικοῦ Ἡσαΐου, Epiphanius haer. 40, 2; 67, 3, Hieronymo in Isaiae LXIV, 4: Ascensio Isaiae. Item nomine Ἡσαΐου ὁράσεως, in paulo ante laudato catalogo exemplaris Regii 1789. Quia vero (ut id obiter moneam) teste Hieronymo legebatur in Ascensione Isaiae illud quod ab Apostolo citatur I Corinth. II, 9: Quod oculus non vidit, etc., accusat autem Hegesippum Stephanus Gobarus apud Photium, quod hoc esse falsum putaverit; suspicari quis posset ita factum ab Hegesippo in contemptum voluminis apocryphi. Verum aliter ego conjicio, ac Hegesippum culpa carere arbitror: ut qui non neget verum aliquando exstitisse, ea quae Deus suis praeparavit, invisa esse, inaudita et incognita; sed qui velit, amplius verum non esse post incarnationem Christi, et missionem S. Spiritus. Subjungente Paulo: Nobis autem revelavit Deus per Spiritum suum, atque Hegesippo confirmante sententiam suam per testimonium Matth. XIII, 16. En verba Stephani Tritheitae cum aliquantulo exactiori versione: Ὅτι τὰ ἡτοιμασμένα τοῖς δικαίοις ἀγαθὰ οὔτε ὀφθαλμὸς εἶδεν, οὔτε οὖς ἤκουσεν, οὔτε ἐπὶ καρδίαν ἀνθρώπου ἀνέβη. Ἡγήσιππος μέντοι, ἀρχαῖός τε ἀνὴρ καὶ ἀποστολικὸς, ἐν τῷ πέμπτῳ τῶν ὑπομνημάτων, οὐκ οἶδα ὅ τι καὶ παθὼν, μάτην μὲν εἰρῆσθαι ταῦτα λέγει, καὶ καταψεύδεσθαι τοὺς ταῦτα φαμένους τῶν τε θείων Γραφῶν, καὶ τοῦ Κυρίου λέγοντος· Μακάριοι οἱ ὀφθαλμοὶ ὑμῶν οἱ βλέποντες, καὶ τὰ ὦτα ὑμῶν τὰ ἀκούοντα, καὶ τὰ ἑξῆς. Quod bona quae praeparata sunt justis nec oculus vidit, nec auris audivit, nec in cor hominis ascenderunt. Quanquam Hegesippus vir antiquus et apostolicus, libro quinto Commentariorum, haud scio quid in animo habens aut quanam ratione permotus, frustra haec dici ait, et eos qui haec loquuntur mentiri adversus sacram Scripturam, et contra Christum dicentem: Beati oculi vestri qui vident, et aures vestrae quae audiunt, etc. Id.

Ἡσαΐου [“of Isaiah”]. In general, Origen on Matthew 13:57; 23:37, whose letter to Julius Africanus should also be seen. Specifically, under the name “the Ascension of Isaiah” (τὸ ἀναβατικὸν Ἡσαΐου), Epiphanius, Heresies 40, 2; 67, 3; in Jerome on Isaiah 64:4: Ascensio Isaiae. Likewise under the name “Vision of Isaiah” in the catalogue of the Royal copy 1789 cited a little above. But because (to note this in passing), on Jerome’s testimony, there was read in the Ascension of Isaiah what is cited by the Apostle, 1 Corinthians 2:9, “What eye has not seen,” etc., and Stephen Gobarus in Photius accuses Hegesippus of having thought this false, one might suspect that Hegesippus did so in contempt of the apocryphal volume. But I conjecture otherwise, and judge Hegesippus free of blame: as one who does not deny that it was once true that the things God has prepared for His own were unseen, unheard and unknown, but who means that it is no longer true after the incarnation of Christ and the sending of the Holy Spirit. Paul subjoins: “But to us God has revealed them through His Spirit”; and Hegesippus confirms his opinion by the testimony of Matthew 13:16. Here are the words of Stephen the Tritheite with a somewhat more exact version: “That the good things prepared for the just neither eye has seen, nor ear heard, nor have they entered the heart of man. Hegesippus, however, an ancient and apostolic man, in the fifth book of his Memoirs, I know not under what impulse, says that these things are said in vain, and that those who say them speak falsely against both the divine Scriptures and the Lord, who says: Blessed are your eyes that see, and your ears that hear, and what follows.” “That the good things which are prepared for the just neither eye has seen, nor ear heard, nor have they ascended into the heart of man. Although Hegesippus, an ancient and apostolic man, in the fifth book of his Commentaries, having I know not what in mind or moved by what reason, says that these things are said in vain, and that those who say them lie against sacred Scripture and against Christ who says: Blessed are your eyes that see, and your ears that hear, etc.” The same [Cotelier].

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(93) ‹Δαβίδ› · call in col 956

Δαβίδ. Ut psalmus qui apud Graecos sequitur centesimum quinquagesimum. Quo de psalmo dicemus forsan aliquid in notis ad Ignatianas epistolas. Id.

Δαβίδ [“David”]. Such as the psalm which among the Greeks follows the hundred and fiftieth. Of which psalm we shall perhaps say something in the notes on the Ignatian epistles. The same.

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(94) ‹Ἡλία› · call in col 956

Ἡλία. Meminit Georgius Syncellus, Chronici pag. 27, post Origenem ad Matthaei XXVII, 9, et Athanasium in Synopsi sacrae Scripturae. Canone Scripturarum Nicephori patriarchae, Ἡλίας προφήτης, pro quo ab Anastasio bibliothecario interprete legebatur Ἡλίου προφητεία. Verum Hieronymus, epist. 101 ad Pammachium De optimo genere interpretandi cap. 4, et lib. XVII Commentariorum in Isaiam non multo ante finem, Apocalypsim Eliae appellat; quo etiam nomine donatur in ms. canone, seu indiculo saepe citato. Caeterum positum fuisse eo in apocrypho testimonium quod exstat I Corinth. II, 9, docent Origenes, Hieronymus, Syncellus et cod Reg. 607, 1523, idemque de altero testimonio Ephes. V, 14. colligitur ex Epiphanii verbis, haeresi 42, quae est Marcionistarum, p. 372, quod tamen a Georgio Syncello et in dictis mss. tribuitur pseudo-Jeremiae, sed potuit ad utrumque apocryphum pertinere, ut de priori apostoli textu ait Hieronymus. An autem ex hoc libro, vel unde Hebraei hauserint fabulam ab Origene relatam in Joan. I, 21, quod Phinees sit etiam Elias, quis valeat divinare? Id.

Ἡλία [“of Elijah”]. George Syncellus mentions it, Chronicle p. 27, after Origen on Matthew 27:9 and Athanasius in the Synopsis of Sacred Scripture. In the Canon of Scriptures of the patriarch Nicephorus, “Elias the prophet,” for which, in the translation of Anastasius the Librarian, there was read “the Prophecy of Elias” (Ἡλίου προφητεία). But Jerome, epistle 101 to Pammachius, On the Best Kind of Translating, ch. 4, and book XVII of the Commentaries on Isaiah, not long before the end, calls it the Apocalypse of Elijah; by which name it is also styled in the manuscript canon, or index, often cited. Moreover, that the testimony which stands in 1 Corinthians 2:9 was placed in that apocryphon is taught by Origen, Jerome, Syncellus and the Royal codices 607, 1523; and the same about the other testimony, Ephesians 5:14, is gathered from the words of Epiphanius, Heresy 42, which is that of the Marcionites, p. 372 — which however by George Syncellus and in the said manuscripts is attributed to pseudo-Jeremiah; but it could have belonged to both apocrypha, as Jerome says of the former text of the apostle. But whether from this book, or whence, the Hebrews drew the fable reported by Origen on John 1:21, that Phinehas is also Elijah, who could divine? The same.

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(95) ‹Τριῶν πατριαρχῶν› · call in col 956

Τριῶν πατριαρχῶν. Opinor, Abrahami, Isaaci et Jacobi. Atque is est forsan liber qui inscribitur Πατριάρχαι, in Athanasii Synopsi. in Nicephori CP. Canone, et in ms. Laterculo. Et si tibi placuerit, Hieronymus Vigilantio, legito fictas revelationes omnium patriarcharum et prophetarum. Id.

Τριῶν πατριαρχῶν [“of the three patriarchs”]. I suppose, of Abraham, Isaac and Jacob. And this is perhaps the book entitled “Patriarchs” in the Synopsis of Athanasius, in the Canon of Nicephorus of Constantinople, and in the manuscript list. “And if it please you,” says Jerome to Vigilantius, “read the feigned revelations of all the patriarchs and prophets.” The same.

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(96) ‹Βάρβαρά τινα ὀνόματα› · call in col 956

Βάρβαρά τινα ὀνόματα. Haec fuerunt primorum haereticorum deliramenta, Simonianorum, Nicolaitarum, Basilidianorum, Gnosticorum, Phibionitarum, Ophitarum, etc., compilantium tum vocabula Hebraica sacrae Scripturae, tum nomina magicis libris inserta: uti discimus ab Origene tomo VI Contra Celsum, p. 306, Augustanae editionis; quem tamen locum Fullerus Miscellaneorum sacrorum lib. IV, cap. 13, ac post eum Capellus oratione De nomine tetragrammato, ex mendaci ms. tribuunt ejusdem Patris operi Περὶ ἀρχῶν. Atque hinc lux oritur Gennadii verbis De dogmatibus ecclesiasticis, cap. 52: Duo principia sibi ignota introducunt, ut Cerdon et Marcion: vel contraria, ut Manichaeus: vel tria et barbara, ut Sethianus et Theodotus: vel multa, ut Valentinus. Pari modo nomina angelorum habent Esseni apud Josephum lib. II De bello Judaico, cap. 12, multaque invenies in apocrypho Henochi, in oratione Aldeberti, Act. concilii Romani III, anno 745, in libris magorum, Hebraeorum, Mahometanorum. Id.

Βάρβαρά τινα ὀνόματα [“certain barbarous names”]. These were the ravings of the first heretics — Simonians, Nicolaitans, Basilidians, Gnostics, Phibionites, Ophites, etc. — who plundered both the Hebrew words of sacred Scripture and names inserted in magical books: as we learn from Origen, tome VI Against Celsus, p. 306 of the Augsburg edition; which passage, however, Fuller, Miscellanea sacra, book IV, ch. 13, and after him Cappel in the oration On the Tetragrammaton, from a lying manuscript attribute to the same Father’s work On First Principles. And hence light arises for the words of Gennadius, On Ecclesiastical Dogmas, ch. 52: “They introduce two principles unknown to each other, as Cerdo and Marcion; or contrary, as Manichaeus; or three and barbarous, as the Sethian and Theodotus; or many, as Valentinus.” In like manner the Essenes have names of angels, in Josephus, Jewish War, book II, ch. 12; and you will find many in the apocryphal Enoch, in the prayer of Aldebert (Acts of the Roman council III, in the year 745), in the books of magicians, Hebrews, Mohammedans. The same.

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(97) ‹Ἐπίσκοπον καὶ πρεσβύτερον› · call in col 956

Ἐπίσκοπον καὶ πρεσβύτερον, etc. Imitatur atque explicat pseudoapostolica lex praeceptum apostolicum de ordinandis monogamis: quos vult manere caelibes. si uxorem ante ordinationem amiserint, vel postea amittant. Verum constitutionem Nicetas Pectoratus libro contra Latinos detorquet ad Graecorum morem; apud quos prohibentur quidem a nuptiis qui antequam uxorem ducerent ordinati (continues)

Ἐπίσκοπον καὶ πρεσβύτερον [“a bishop and a presbyter”], etc. The pseudo-apostolic law imitates and explains the apostolic precept about ordaining men once married: whom it wishes to remain celibate if they have lost a wife before ordination or lose one afterwards. But Nicetas Pectoratus, in his book Against the Latins, twists the constitution to the custom of the Greeks; among whom those are indeed forbidden to marry who were ordained before taking a wife (continues)

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⁴³ Tim. Ἠλίου.

43. Timotheus: Ἠλίου ["of Elias", in the form Ἠλίου].

<!-- file under col 956 (call at Ἡλία) --> ⁴⁴ Tim. δὲ καί.

44. Timotheus: δὲ καί ["and also"].

<!-- file under col 956 (call before τῆς ἀληθείας) --> ⁴⁵ Tim. ἀντίθητα.

45. Timotheus: ἀντίθητα ["things set against"].

<!-- file under col 956 (call after ἀληθείας). UNSURE: the fourth vowel reads η on the scan; ἀντίθετα would be the regular form --> ⁴⁶ Tim. ἐπενόησαν.

46. Timotheus: ἐπενόησαν ["they have devised"].

<!-- file under col 956 (call at ἐποίησαν) --> ⁴⁷ Ignat. l. interpol. ad Philad. 6.

47. Ignatius, in the interpolated passage, to the Philadelphians 6.

<!-- file under col 955 (call in the Latin, before "Fugite doctrinam eorum") --> ⁴⁸ Deest in Timotheo.

48. Wanting in Timotheus.

<!-- file under col 956 (call after Κυρίου) --> ⁴⁹ al. add. καὶ υἱῶν καὶ κληρονόμων.

49. Others add καὶ υἱῶν καὶ κληρονόμων ["and sons and heirs"].

<!-- file under col 956 (call after μαθητῶν) --> VARIORUM NOTAE.

NOTES OF VARIOUS SCHOLARS.

tant qui appellantur Chaldaei, Mandaitae, Sabaitae, et Christiani S. Joannis Baptistae, referente Abrahamo Ecchellensi ad praefationem concilii Nicaeni, et ad Hebedjesu catalogum. Cot.

[continuation of note 91] … those who are called Chaldaeans, Mandaites, Sabaites, and Christians of St John the Baptist, as Abraham Ecchellensis reports on the preface of the Nicene council, and on the catalogue of Hebedjesu. Cotelier.

<!-- end of note (91), whose beginning and call stand on the preceding page; complete the existing note 91 with this and file it under the column of its call there -->

(92) Ἡσαΐου. Generatim, Origenes in Matth. XIII, 57; XXIII, 37, cujus et videnda epistola ad Julium Africanum. Specialiter, nomine τοῦ ἀναβατικοῦ Ἡσαΐου, Epiphanius haer. 40, 2; 67, 3, Hieronymo in Isaiae LXIV, 4: Ascensio Isaiae. Item nomine Ἡσαΐου ὁράσεως, in paulo ante laudato catalogo exemplaris Regii 1789. Quia vero (ut id obiter moneam) teste Hieronymo legebatur in Ascensione Isaiae illud quod ab Apostolo citatur I Corinth. II, 9: Quod oculus non vidit, etc., accusat autem Hegesippum Stephanus Gobarus apud Photium, quod hoc esse falsum putaverit; suspicari quis posset ita factum ab Hegesippo in contemptum voluminis apocryphi. Verum aliter ego conjicio, ac Hegesippum culpa carere arbitror: ut qui non neget verum aliquando exstitisse, ea quae Deus suis praeparavit, invisa esse, inaudita et incognita; sed qui velit, amplius verum non esse post incarnationem Christi, et missionem S. Spiritus. Subjungente Paulo: Nobis autem revelavit Deus per Spiritum suum, atque Hegesippo confirmante sententiam suam per testimonium Matth. XIII, 16. En verba Stephani Tritheitae cum aliquantulo exactiori versione: Ὅτι τὰ ἡτοιμασμένα τοῖς δικαίοις ἀγαθὰ οὔτε ὀφθαλμὸς εἶδεν, οὔτε οὖς ἤκουσεν, οὔτε ἐπὶ καρδίαν ἀνθρώπου ἀνέβη. Ἡγήσιππος μέντοι, ἀρχαῖός τε ἀνὴρ καὶ ἀποστολικὸς, ἐν τῷ πέμπτῳ τῶν ὑπομνημάτων, οὐκ οἶδα ὅ τι καὶ παθὼν, μάτην μὲν εἰρῆσθαι ταῦτα λέγει, καὶ καταψεύδεσθαι τοὺς ταῦτα φαμένους τῶν τε θείων Γραφῶν, καὶ τοῦ Κυρίου λέγοντος· Μακάριοι οἱ ὀφθαλμοὶ ὑμῶν οἱ βλέποντες, καὶ τὰ ὦτα ὑμῶν τὰ ἀκούοντα, καὶ τὰ ἑξῆς. Quod bona quae praeparata sunt justis nec oculus vidit, nec auris audivit, nec in cor hominis ascenderunt. Quanquam Hegesippus vir antiquus et apostolicus, libro quinto Commentariorum, haud scio quid in animo habens aut quanam ratione permotus, frustra haec dici ait, et eos qui haec loquuntur mentiri adversus sacram Scripturam, et contra Christum dicentem: Beati oculi vestri qui vident, et aures vestrae quae audiunt, etc. Id.

(92) Ἡσαΐου ["of Isaias"]. In general terms, Origen on Matthew 13:57; 23:37, whose letter to Julius Africanus should also be seen. Specifically, under the name τοῦ ἀναβατικοῦ Ἡσαΐου ["the Ascension-book of Isaias"], Epiphanius, Heresies 40, 2; 67, 3; in Jerome on Isaias 64:4: the Ascension of Isaias. Likewise under the name Ἡσαΐου ὁράσεως ["of the Vision of Isaias"], in the catalogue, cited a little above, of the Royal copy 1789. Now since (to remark this in passing) on Jerome's testimony there was read in the Ascension of Isaias that which is cited by the Apostle, 1 Corinthians 2:9: What eye has not seen, etc., while Stephanus Gobarus in Photius accuses Hegesippus of having thought this to be false, one might suspect that Hegesippus did so out of contempt for the apocryphal volume. But I conjecture otherwise, and I judge Hegesippus to be free of blame: as one who does not deny that it was once true that the things which God has prepared for His own were unseen, unheard and unknown, but who means that it is no longer true after the incarnation of Christ and the sending of the Holy Spirit. For Paul subjoins: But to us God has revealed them by His Spirit; and Hegesippus confirms his opinion by the testimony of Matthew 13:16. Here are the words of Stephanus the Tritheist, with a somewhat more exact version: That the good things prepared for the just neither eye has seen, nor ear heard, nor have they entered the heart of man. Hegesippus, however, an ancient and apostolic man, in the fifth book of his Memoirs, I know not under what impulse, says that these things are said in vain, and that those who say them speak falsely against both the divine Scriptures and the Lord, who says: Blessed are your eyes that see, and your ears that hear, and what follows. That the good things which are prepared for the just neither has eye seen, nor ear heard, nor have they ascended into the heart of man. Yet Hegesippus, an ancient and apostolic man, in the fifth book of his Commentaries, having I know not what in mind or moved by what reason, says that these things are said in vain, and that those who speak them lie against sacred Scripture, and against Christ who says: Blessed are your eyes which see, and your ears which hear, etc. The same [Cotelier].

<!-- file under col 956 (call at Ἡσαΐου) --> (93) Δαβίδ. Ut psalmus qui apud Graecos sequitur centesimum quinquagesimum. Quo de psalmo dicemus forsan aliquid in notis ad Ignatianas epistolas. Id.

(93) Δαβίδ ["of David"]. As the psalm which among the Greeks follows the hundred and fiftieth. Of which psalm we shall perhaps say something in the notes on the Ignatian epistles. The same.

<!-- file under col 956 (call at Δαβίδ; the call number (95) is printed a second time in the text, after πατριαρχῶν, where it belongs) --> (94) Ἡλία. Meminit Georgius Syncellus, Chronici pag. 27, post Origenem ad Matthaei XXVII, 9, et Athanasium in Synopsi sacrae Scripturae. Canone Scripturarum Nicephori patriarchae, Ἡλίας προφήτης, pro quo ab Anastasio bibliothecario interprete legebatur Ἡλίου προφητεία. Verum Hieronymus, epist. 101 ad Pammachium De optimo genere interpretandi cap. 4, et lib. XVII Commentariorum in Isaiam non multo ante finem, Apocalypsim Eliae appellat; quo etiam nomine donatur in ms. canone, seu indiculo saepe citato. Caeterum positum fuisse eo in apocrypho testimonium quod exstat I Corinth. II, 9, docent Origenes, Hieronymus, Syncellus et cod Reg. 607, 1523, idemque de altero testimonio Ephes. V, 14. colligitur ex Epiphanii verbis, haeresi 42, quae est Marcionistarum, p. 372, quod tamen a Georgio Syncello et in dictis mss. tribuitur pseudo-Jeremiae, sed potuit ad utrumque apocryphum pertinere, ut de priori apostoli textu ait Hieronymus. An autem ex hoc libro, vel unde Hebraei hauserint fabulam ab Origene relatam in Joan. I, 21, quod Phinees sit etiam Elias, quis valeat divinare? Id.

(94) Ἡλία ["of Elias"]. George Syncellus mentions it, Chronicle p. 27, after Origen on Matthew 27:9 and Athanasius in the Synopsis of Sacred Scripture. In the Canon of Scriptures of the patriarch Nicephorus, Ἡλίας προφήτης ["Elias the prophet"], for which Anastasius the Librarian as translator read Ἡλίου προφητεία ["the Prophecy of Elias"]. But Jerome, epistle 101 to Pammachius On the Best Kind of Translating, ch. 4, and in book 17 of the Commentaries on Isaias not far from the end, calls it the Apocalypse of Elias; by which name it is also designated in the manuscript canon, or index, often cited. Moreover, that the testimony which stands at 1 Corinthians 2:9 was placed in that apocryphon is taught by Origen, Jerome, Syncellus and the Royal codices 607, 1523; and the same concerning the other testimony, Ephesians 5:14, is gathered from the words of Epiphanius, heresy 42, which is that of the Marcionists, p. 372; which, however, by George Syncellus and in the said manuscripts is attributed to pseudo-Jeremias, but it could have belonged to both apocrypha, as Jerome says of the former text of the apostle. But whether it was from this book, or whence, that the Hebrews drew the fable reported by Origen on John 1:21, that Phinees is also Elias, who could divine? The same.

<!-- file under col 956 (call at Ἡλία); the note runs from the foot of the left note-column to the head of the right --> (95) Τριῶν πατριαρχῶν. Opinor, Abrahami, Isaaci et Jacobi. Atque is est forsan liber qui inscribitur Πατριάρχαι, in Athanasii Synopsi. in Nicephori CP. Canone, et in ms. Laterculo. Et si tibi placuerit, Hieronymus Vigilantio, legito fictas revelationes omnium patriarcharum et prophetarum. Id.

(95) Τριῶν πατριαρχῶν ["of the three patriarchs"]. Of Abraham, Isaac and Jacob, I suppose. And this is perhaps the book which is entitled Πατριάρχαι ["Patriarchs"] in the Synopsis of Athanasius, in the Canon of Nicephorus of Constantinople, and in the manuscript List. And if it please you, says Jerome to Vigilantius, read the feigned revelations of all the patriarchs and prophets. The same.

<!-- file under col 956 (call at πατριαρχῶν) --> (96) Βάρβαρά τινα ὀνόματα. Haec fuerunt primorum haereticorum deliramenta, Simonianorum, Nicolaitarum, Basilidianorum, Gnosticorum, Phibionitarum, Ophitarum, etc., compilantium tum vocabula Hebraica sacrae Scripturae, tum nomina magicis libris inserta: uti discimus ab Origene tomo VI Contra Celsum, p. 306, Augustanae editionis; quem tamen locum Fullerus Miscellaneorum sacrorum lib. IV, cap. 13, ac post eum Capellus oratione De nomine tetragrammato, ex mendaci ms. tribuunt ejusdem Patris operi Περὶ ἀρχῶν. Atque hinc lux oritur Gennadii verbis De dogmatibus ecclesiasticis, cap. 52: Duo principia sibi ignota introducunt, ut Cerdon et Marcion: vel contraria, ut Manichaeus: vel tria et barbara, ut Sethianus et Theodotus: vel multa, ut Valentinus. Pari modo nomina angelorum habent Esseni apud Josephum lib. II De bello Judaico, cap. 12, multaque invenies in apocrypho Henochi, in oratione Aldeberti, Act. concilii Romani III, anno 745, in libris magorum, Hebraeorum, Mahometanorum. Id.

(96) Βάρβαρά τινα ὀνόματα ["certain barbarous names"]. These were the ravings of the first heretics, the Simonians, Nicolaitans, Basilidians, Gnostics, Phibionites, Ophites, etc., who pillaged both the Hebrew words of sacred Scripture and names inserted in magical books: as we learn from Origen, tome 6 Against Celsus, p. 306 of the Augsburg edition; which passage, however, Fuller, Miscellanea sacra bk 4, ch. 13, and after him Cappel in his discourse On the Tetragrammaton Name, from a lying manuscript attribute to the same Father's work Περὶ ἀρχῶν [On First Principles]. And hence light arises for the words of Gennadius, On Ecclesiastical Dogmas, ch. 52: They introduce two principles unknown to each other, as Cerdo and Marcion; or contrary ones, as Manichaeus; or three and barbarous ones, as the Sethian and Theodotus; or many, as Valentinus. In like manner the Essenes have names of angels in Josephus, bk 2 On the Jewish War, ch. 12; and you will find many in the apocryphon of Enoch, in the prayer of Aldebert, Acts of the Roman council, [action] 3, in the year 745, in the books of the magi, of the Hebrews, of the Mahometans. The same.

<!-- file under col 956 (call at ὀνόματα) --> (97) Ἐπίσκοπον καὶ πρεσβύτερον, etc. Imitatur atque explicat pseudoapostolica lex praeceptum apostolicum de ordinandis monogamis: quos vult manere caelibes. si uxorem ante ordinationem amiserint, vel postea amittant. Verum constitutionem Nicetas Pectoratus libro contra Latinos detorquet ad Graecorum morem; apud quos prohibentur quidem a nuptiis qui antequam uxorem ducerent ordinati

(97) Ἐπίσκοπον καὶ πρεσβύτερον ["A bishop and a presbyter"], etc. The pseudo-apostolic law imitates and explains the apostolic precept about ordaining men once married: whom it wishes to remain celibate, if they have lost their wife before ordination or should lose her afterwards. But Nicetas Pectoratus, in his book against the Latins, twists the constitution to the custom of the Greeks; among whom those are indeed forbidden to marry who were ordained before they took a wife …

<!-- file under col 956 (call at πρεσβύτερον); the note breaks off at the foot of the page and continues on the next --> <!-- note: cols 955-956 hold NO editors' prose in the column itself (text runs from the end of ch. XVI into the heading and first line of ch. XVII). This file sets the whole foot of the page, both series. Upper series (variant readings, 43-49) stands in two full-width lines directly beneath the text; no line of numbered scripture references is printed on this page. Lower series under the heading VARIORUM NOTAE: left note-column opens with the last four lines of note (91) carried over from the preceding page, then (92), (93), and the opening of (94); right note-column continues (94), then (95), (96), and (97), which is cut off at the page foot and runs on to the next page. All calls stand in the Greek of col 956 except 47, which stands in the Latin of col 955. Roman numerals printed in small capitals are set as capitals (Q4b: normalised from lower case). The numerals of the upper series are faint on the scan; they are assigned 43-49 from the calls in the text. In note 45 the reading ἀντίθητα is uncertain (η or ε). In (92) "Hieronymo" is as printed. Q4b: the gap in (94) of the Footnotes section is filled from the head of the right note-column; UNSURE whether the breathing of Ἠλία / Ἠλίας / Ἠλίου is smooth (as here) or rough (as in the part file's Ἡλία), not decidable at this resolution. --> <!-- Q8: (1) The breathing of the prophet's name in (94) (lemma, Ἡλίας προφήτης, Ἡλίου προφητεία) reads rough on the column image and on both foot images, as the part file has it; it is set rough in both settings of the note and in the anchor. Still UNSURE at this resolution. The reading of note 43 stands in the left half of the variant line (under col 955), which Q8's images do not show: left as it was (smooth), not seen. (2) Full stops printed where a comma is expected are kept as printed in both settings: "Ephes. V, 14." in (94), "Synopsi." in (95), "caelibes." in (97); "cod Reg." in (94) is printed without a stop and is so set in both. (3) English of (92): the Greek extract is now translated from the Greek and the Latin version from the Latin, each in full, in both settings; in (96) Manichaeus is the man, not the sect. (4) Not seen by Q8: the upper series 43-45 and 48, and the tail of note (91), except for line-ends. -->

<!-- Two layers at this page foot: (i) a full-width line of numbered reference notes (superscript calls) above the heading VARIORUM NOTAE; the image begins at this line, so any reference notes on a line above it were NOT seen. The superscript numerals are small and blurred in the scan; they are numbered here 50, 51, 51*, 52, 53 by the sequence (page 477 opens with 54-55). (ii) The Variorum notes in two note-columns, seen whole. Calls stand in the author's text above the image and were not seen. By the layout seen on pages 477 and 478 (Greek in the outer column, Latin in the inner; reference calls in the Latin, parenthesised Variorum calls in the Greek only), on this verso page the Greek is col 957 and the Latin col 958; the column assignments below are inferred from that, not seen. Anchors are the notes' lemmata where they have them. --> (printed under page 476)

(98) ‹Κἄν› · call in col 957

Κἄν. Alter Vindob. κἄν τε, melius. Cler.

Κἄν. The other Vienna manuscript has κἄν τε, better. Clericus.

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(99) ‹Ἀγάμοις› · call in col 957

Ἀγάμοις. In eodem cod. ἢ ἀγάμοις, hoc est, sive postquam erant presbyteri conjuges erant, sive caelibes, non licebit eis alteram conjugem ducere. Id.

Ἀγάμοις [“unmarried”]. In the same codex ἢ ἀγάμοις, that is: whether, once they were presbyters, they were married men or celibate, it shall not be lawful for them to take another wife. The same [Clericus].

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(100) ‹Ἐπιτρέπομεν αὐτοῖς γαμεῖν› · call in col 957

Ἐπιτρέπομεν αὐτοῖς γαμεῖν. Ministri sive subdiaconi ab ineundo matrimonio arcentur, per antiquam traditionem, in Sozomeno, Hist. eccl. lib. I, cap. 23; Canones, Apostolicum 26, hic 19; Trullanum 6; plurima Ecclesiae Latinae decreta; leges Justiniani et Leonis Sapientis, Epiphanium in Expositione fidei cap. 21; auctores qui de canonibus aut ordinibus sacris scripsere, et alios. Verum mos contrarius hoc loco demonstratus, innuitur a S. Basilio canone 69, quanquam Zonaras, Balsamon, et Blastarius eum canonem aliter explicent, Harmenopolus vero, Aristinus et Simeon cauda truncent. Eo etiam duci potest Socrates lib. I, cap. 11. Cot.

Ἐπιτρέπομεν αὐτοῖς γαμεῖν [“we permit them to marry”]. Ministers, or subdeacons, are barred from entering marriage by ancient tradition, in Sozomen, Ecclesiastical History, book I, ch. 23; by the Canons — Apostolic 26 (here 19), Trullan 6; by very many decrees of the Latin Church; by the laws of Justinian and Leo the Wise; Epiphanius in the Exposition of the Faith, ch. 21; the authors who have written on the canons or sacred orders, and others. But the contrary custom shown in this place is hinted at by St. Basil, canon 69, although Zonaras, Balsamon and Blastares explain that canon otherwise, while Harmenopulus, Aristenus and Simeon cut off its tail. Socrates, book I, ch. 11, can also be drawn that way. Cotelerius.

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(1) ‹Διακόνισσα δέ› · call in col 957

Διακόνισσα δέ, etc. Justinianus Novella 6: Ἢ παρθένους καθεστώσας, ἢ ἑνὸς ἀνδρὸς γαμετὰς γενομένας. Et, εἴτε ἐκ χηρείας, εἴτε ἐκ παρθενίας. Atqui praeter has diaconissas, vel virgines, vel unius matrimonii viduas; tertium genus habes apud Epiphanium in Expositione fidei num. 21, scilicet in nuptiis unicis continentes: Καὶ αὗται δὲ, inquit, μονόγαμοι ἐγκρατευσάμεναι, ἢ χηρεύσασαι ἀπὸ μονογαμίας, ἢ ἀειπάρθενοι οὖσαι. Quarum tertiarum mentio canone Trullano 48, et alibi, sicut aliarum multis in locis. Id.

Διακόνισσα δέ [“And a deaconess”], etc. Justinian, Novel 6: “Either being virgins, or having been wives of one husband.” And: “whether from widowhood or from virginity.” Yet besides these deaconesses, either virgins or widows of one marriage, you have a third kind in Epiphanius, Exposition of the Faith, n. 21, namely those living continently in a single marriage: “And these too,” he says, “are once-married women practising continence, or widowed after a single marriage, or perpetual virgins.” Of this third kind there is mention in Trullan canon 48 and elsewhere, as of the others in many places. The same [Cotelerius].

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(50) ‹matrimonii› · call in col 958

I Tim. III, 2; Tit. I, 6.

1 Timothy 3:2; Titus 1:6.

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(51) ‹obierint› · call in col 958

Citat Nicetas Pectoratus contra Latinos.

Nicetas Pectoratus cites this in Against the Latins.

(printed under page 476) (51*) ‹anchor not seen› · call in col 957 al. ἢ vel ᾖ.

Elsewhere ἢ, or ᾖ.

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(52) ‹lex ait› · call in col 958

Levit. XXI, 7, 14.

Leviticus 21:7, 14.

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(53) ‹digna honore› · call in col 958

I Tim. V, 9.

1 Timothy 5:9.

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CAPUT XVIII. Cohortatio invitans ad fugiendam impiorum haereticorum communionem.

CHAPTER XVIII. An exhortation inviting to flee the communion of impious heretics.

<!-- file under col 958: the Latin title line of ch. XVIII, printed in the column over its first two lines; set here by the unit rule (Latin title lines go to the Latin column's notes). Added by Q4b. --> ⁵⁰ I Tim. III, 2; Tit. I, 6.

⁵⁰ 1 Tim. 3:2; Tit. 1:6.

⁵¹ Citat Nicetas Pectoratus contra Latinos.

⁵¹ Nicetas Pectoratus cites this against the Latins.

⁵¹* al. ἢ vel ᾗ.

⁵¹* Others read ἢ or ᾗ.

⁵² Levit. XXI, 7, 14.

⁵² Lev. 21:7, 14.

⁵³ I Tim. V, 9.

⁵³ 1 Tim. 5:9.

<!-- note: these five numbered references stand in two full-width lines at the head of the page foot, spanning both columns 957-958, directly below the last lines of text (Greek cap. 18 opening / Latin "Catechumenos elementa reli-") and above the heading VARIORUM NOTAE. They are printed run on, set here one per paragraph. Calls 50, 51, 52, 53 stand in the Latin of col. 958 (after "matrimonii", "obierint", "lex ait", "digna honore"); call 51* stands in the Greek of col. 957 (after the relative before ἔχοντες). Chapter numerals are printed in small capitals, set here as capitals. The superscript call numerals are small and blurred in the scan (5 and 8 look alike); Q4b: they are 50, 51, 51*, 52, 53, not 80-83, because the same series ends at 49 on the preceding page 475. UNSURE (Q4b): the second variant in 51* is set ᾖ in the Footnotes section and ᾗ here; the breathing cannot be decided at this resolution, so both are left. The Variorum notae (97) continued, (98)-(100), (1) below are set elsewhere. -->

<!-- Two layers at this page foot, both seen whole: (i) a full-width run of numbered reference notes (superscript calls 54–65) under the author's text; (ii) the VARIORUM NOTAE in two note-columns. Layout confirmed on this page: Latin in the left column (959), Greek in the right (960). The reference calls stand in the Latin (64 and 65 are seen in the Greek); the Variorum calls, in parentheses, are seen in the GREEK column only, so they are filed under col 960. Calls (2)–(4) and 54–57 stand above the image and were not seen. Superscript numerals are small; read with the sequence. --> (54-55) ‹anchor not seen› · call in col 959 Prov. XIV, 12.

Proverbs 14:12.

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(56) ‹anchor not seen› · call in col 959

Matth. XXIV, 24.

Matthew 24:24.

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(57) ‹anchor not seen› · call in col 959

Matth. XII, 32.

Matthew 12:32.

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(58) ‹parvae vulpes vineam› · call in col 959

Cant. II, 15.

Song of Songs 2:15.

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(59) ‹laqueos injiciatis› · call in col 959

l. Ignat. interpol. ad Philad. 3.

Read [compare] the interpolated Ignatius, To the Philadelphians 3.

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(60) ‹agnoscetur› · call in col 959

Prov. XIII, 20.

Proverbs 13:20.

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(61) ‹portionem ponere› · call in col 959

Psal. XLIX, 18.

Psalm 49:18.

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(62) ‹David ait› · call in col 959

Laudatur ab Anastasio, quaest. 52.

Cited by Anastasius, Question 52.

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(63) ‹facti sunt mihi› · call in col 959

Psal. CXXXVIII, 21.

Psalm 138:21.

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(64) ‹συμμαχίαν, καὶ› · call in col 960

Non habentur in Anast.

[These words] are not found in Anastasius.

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(65) ‹Ἰωνᾶ› · call in col 960

al. Ἰωὴλ Anast. Ἡσαΐου.

Elsewhere Ἰωήλ [Joel]; Anastasius: Ἡσαΐου [of Isaiah].

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(2) ‹μήτε λόγοις› · call in col 960

Λόγοις. Alter Vind. cod. λόγῳ, quod est perinde. Cler.

Λόγοις. The other Vienna codex has λόγῳ, which comes to the same. Clericus.

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(3) ‹Οὗτοι› · call in col 960

Οὗτοι. In margine Vind. cod. ascriptum est: Τινὲς εἰσὶν οἷς οὐκ ἀφεθήσεται, οὔτε ἐν τῷ νῦν, οὔτε ἐν τῷ μέλλοντι αἰῶνι. Id.

Οὗτοι [“These”]. In the margin of the Vienna codex there is written: “There are some to whom it shall not be forgiven, neither in the present age nor in the age to come.” The same [Clericus].

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(4) ‹Ἑλλήνων ἀθεώτεροι› · call in col 960

Ἑλλήνων ἀθεώτεροι. Hanc ob rationem ex B. Irenaeo lib. II, cap. 9, quia ethnici primum divinitatis locum attribuunt Creatori; haeretici vero (majorem partem primarum haereseon intellige) alium superiorem Deum comminiscuntur. Haereticos gentibus esse pejores dubitat nemo. Primum, quia gentiles per ignorantiam Christum blasphemant, haeretici autem scientes Christi laniant veritatem. Deinde, quia in illis vel spes [f. species] fidei est, in istis autem incessabilis pugna et discordia. Auctor Operis imperfecti in Matthaeum, ad cap. XII, vers. 45. Cot. Verba tamen haec desunt in altero cod. Vindob. quae sunt hyperbolica. Cl.

Ἑλλήνων ἀθεώτεροι [“more godless than the Greeks”]. For this reason, from blessed Irenaeus, book II, ch. 9: because the pagans assign the first place of divinity to the Creator, whereas the heretics (understand the greater part of the first heresies) invent another, higher God. “No one doubts that heretics are worse than the gentiles. First, because the gentiles blaspheme Christ through ignorance, but the heretics knowingly tear the truth of Christ. Next, because in the former there is at least the hope [perhaps: the appearance] of faith, but in the latter unceasing strife and discord.” The author of the Opus imperfectum on Matthew, at ch. 12, v. 45. Cotelerius. Yet these words, which are hyperbolical, are wanting in the other Vienna codex. Clericus.

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(5) ‹ἀλώπεκες μικροὶ ἀμπελῶνα› · call in col 960

Ἀμπελῶνα. Rectius ἀμπελῶνας. Sequitur proxime καὶ ἀλωπέκων μερίδες γενόμενοι, quibus verbis non deceptores describuntur, sed decepti. Id.

Ἀμπελῶνα [“vineyard”]. More correctly ἀμπελῶνας [“vineyards”]. There follows next καὶ ἀλωπέκων μερίδες γενόμενοι [“and having become portions for foxes”], by which words not the deceivers are described but the deceived. The same [Clericus].

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(6) ‹Ὁ συμπορευόμενος μὲν› · call in col 960

Μέν. Est in altero Vind. γάρ, non male traditur hic ratio fugae. Id.

Μέν. In the other Vienna manuscript it is γάρ [“for”]; not badly, the reason for fleeing is given here. The same.

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(7) ‹μετὰ μοιχοῦ τὴν› · call in col 960

Τήν. Deest in altero cod. Vindob., melius. Habet enim hic articulus vim quamdam δεικτικήν, cui nullus est hic locus; vult enim hic scriptor nullam societatem cum ejusmodi hominibus esse oportere. Id.

Τήν [“the”]. It is wanting in the other Vienna codex, better. For the article here has a certain demonstrative force, for which there is no place here; for this writer means that there ought to be no fellowship with men of that kind. The same.

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(8) ‹καὶ ὁ ὅσιός› · call in col 960

Ὅσιος. Alter Vind. θεῖος. Id.

Ὅσιος [“holy”]. The other Vienna manuscript: θεῖος [“divine”]. The same.

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(9) ‹Καὶ τῷ Ἰωσαφὰτ› · call in col 960

Καὶ τῷ Ἰωσαφάτ, etc. Excuso hic et accuso catholicae doctrinae patrem. Excuso in nomine prophetae; quia arbitror positum fuisse primitus Ἰηοὺ Ἀνανί, sed id postea ob lectu difficilem aut compendiosam scripturam mutatum ab imperitis librariis in Ἰωνᾶ, Ἰωὴλ et Ἡσαΐου. Accuso autem quod prophetas et loca Scripturae confuderit. Cot.

Καὶ τῷ Ἰωσαφάτ [“And to Jehoshaphat”], etc. Here I both excuse and accuse the father of the Catholic Teaching. I excuse him as to the prophet’s name; because I judge that Ἰηοὺ Ἀνανί [“Jehu (son of) Hanani”] was originally set down, but that this was afterwards, on account of a script hard to read or abbreviated, changed by unskilled copyists into Ἰωνᾶ, Ἰωήλ and Ἡσαΐου. But I accuse him of having confused prophets and places of Scripture. Cotelerius.

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(10) ‹Ἰωνᾶ› · call in col 960

Ἰωνᾶ. In ms. Vind. ιου, lineola imposita, pro Ἰεοῦ, Hebraice יהוא Jehou. Cl.

Ἰωνᾶ [“Jonah”]. In the Vienna manuscript ιου, with a stroke set over it, for Ἰεοῦ, in Hebrew יהוא [Hebrew letters small in the scan; read with the transliteration] Jehou. Clericus.

(printed under page 477)

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(11) ‹βρωμάτων διορισμοῦ, βαπτισμάτων› · call in col 961

Βαπτισμάτων. Una littera minus habet Gregentii locus in Disputatione cum Herbano, f. 131, p. 2: Πρὸ τῆς ἐξωτέρας ναοῦ Σολομῶντος λουτῆρες ἄφετοι ἐχρημάτιζον πάντοτε· νόμος δὲ ἔκειτο, ἵνα ὁ ἁμαρτάνων ἐπί τινι πράγματι, καὶ βουληθεὶς μεταμεληθῆναι, λέγει τοῖς ἱερεῦσι, καὶ πρὸς τὸ πταῖσμα ἀφορίζεται τοῦ εἰς τὸν ναὸν εἰσιέναι· καὶ πληρωθέντος τοῦ ὅρου ἀπολυόμενος, κατὰ ψυχὴν ἰατρευθεὶς, οὕτω λοιπὸν εἰς τὸν ναὸν ἀδεῶς εἰσελαύνων, ἐπιτελεῖ τὰς λατρείας αὐτοῦ. Quis non videt certam lectionem ἀπολουόμενος? Cot.

Βαπτισμάτων [“of baptisms (washings)”]. A passage of Gregentius in the Disputation with Herban, f. 131, p. 2, has one letter too few: “Before the outer [court] of Solomon’s temple there were always lavers standing free; and a law was laid down that one who sinned in some matter and wished to repent should tell the priests, and in proportion to the fault be excluded from entering the temple; and when the term was fulfilled, being released [ἀπολυόμενος], healed in soul, so thenceforth entering the temple without fear, he performs his worship.” Who does not see that the certain reading is ἀπολουόμενος [“washing himself”]? Cotelerius.

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(12) ‹Πρὸς› · call in col 961

Πρός. Περὶ τούς, hoc est, circa eos, qui contemnunt legem. Cl.

Πρός [“Against”]. [Read] Περὶ τούς, that is, concerning those who despise the law. Clericus.

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(66) ‹anchor not seen› · call in col 962

in Anastasio additur καὶ λόγοι καλοὶ εὑρέθησαν ἐν σοί.

In Anastasius there is added: “and good words have been found in you.”

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(67) ‹anchor not seen› · call in col 962

II Paralip. XIX, 2.

2 Chronicles 19:2.

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(68) ‹anchor not seen› · call in col 962

II Paral. XX, 37.

2 Chronicles 20:37.

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(69) ‹anchor not seen› · call in col 962

Isa. LVII, 21.

Isaiah 57:21.

(printed under page 478)

(70) ‹anchor not seen› · call in col 962

Isa. LVI, 10.

Isaiah 56:10.

(printed under page 478)

(71) ‹anchor not seen› · call in col 962

Luc. XVIII, 8.

Luke 18:8.

(printed under page 478)

(72) ‹anchor not seen› · call in col 962

Matth. XXIV, 12, 24.

Matthew 24:12, 24.

(printed under page 478)

(73) ‹anchor not seen› · call in col 962

l. Ignat. interpol. ad Ephes. 9, ad Magn. 9.

Read [compare] the interpolated Ignatius, To the Ephesians 9, To the Magnesians 9.

(74-75) ‹anchor not seen› · call in col 962 ad Philad. 3, ad Sm. 7.

To the Philadelphians 3, To the Smyrnaeans 7.

(printed under page 478)

(76) ‹Lucium et Sosipatrum› · call in col 962

Rom. XVI. 21.

Romans 16:21.

(printed under page 478)

(77) ‹facta sunt omnia nova› · call in col 962

II Cor. V, 17.

2 Corinthians 5:17.

(printed under page 478)

(78) ‹salutarem, sanctam› · call in col 962

Isa. VIII, 20 in LXX.

Isaiah 8:20 in the Septuagint.

(printed under page 478)

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(79) ‹anchor not seen› · call in col 963

Deut. XII, 5.

Deuteronomy 12:5.

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(80) ‹anchor not seen› · call in col 963

Psal. XVIII, 8.

Psalm 18:8.

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(81) ‹anchor not seen› · call in col 963

Mal. IV, 4.

Malachi 4:4.

(82-83) ‹anchor not seen› · call in col 963 Matth. VIII, 4; Marc. I, 44.

Matthew 8:4; Mark 1:44.

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(84) ‹anchor not seen› · call in col 963

Luc. XVII, 14.

Luke 17:14.

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(85) ‹anchor not seen› · call in col 963

Matth. V, 18, 17.

Matthew 5:18, 17.

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(86) ‹anchor not seen› · call in col 963

III Reg. XIX, 10.

3 Kings [1 Kings] 19:10.

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(87) ‹anchor not seen› · call in col 963

Luc. IX, 30.

Luke 9:30.

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(88) ‹call stands before: Lex vero est Decalogus› · call in col 963

Laudat Anastasius, quaest. 45.

Anastasius cites this, Question 45.

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(89) ‹vitulum conflaret› · call in col 963

Exod. XX et XXXII.

Exodus 20 and 32.

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(90) ‹facies mihi illud› · call in col 963

Exod. XX, 24.

Exodus 20:24.

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(13) ‹Λεπρὸν ἕνα, καὶ πάλιν ἐννέα› · call in col 964

Λεπρὸν ἕνα, καὶ πάλιν ἐννέα. Iterum permiscet historias: nempe unius leprosi Matth. VIII; Marc. I, Luc. V, et aliorum decem eodem morbo laborantium Luc. XVII. De prima exstat locus Epiphanii haeres. 66, sect. 57, valde obscurus, ab interpretibus in mendo cubare judicatus, eoque minus plene conversus, cum potuisset saltem ex saltu magis integre transferri. Atque eccum: Μακάριαι ἡμῶν αἱ ἐλπίδες, ὅτι ἄρχοντι τοῦ σκότους ὁ Χριστὸς ἐλθὼν προσφέρειν ἠνάγκαζε· καθαρίσας γὰρ τὸν λεπρὸν τὸν ἐν τῷ νόμῳ γραφέντα ὑπ' αὐτοῦ λαλήσαντος, τὸ ἐν τῷ νόμῳ ἐπιτελεῖσθαι δῶρον, « Ἀπελθὼν προσένεγκε τὸ δῶρόν σου, » τῷ καθαρισθέντι ὑπ' αὐτοῦ λεπρῷ λέγων, « καθὼς προσέταξε Μωϋσῆς. » Hoc est, ni fallor: O felices spes nostras! quod principi tenebrarum Christus veniens offerre coegerit: purgato scilicet leproso, qui in lege eodem loquente Domino descriptus est; ac volens ut munus quod lege praescriptum fuit exhibeatur, dicensque leproso quem purgaverat: Vade, offer munus tuum, sicut praecepit Moyses. Cot.

Λεπρὸν ἕνα, καὶ πάλιν ἐννέα [“one leper, and again nine”]. Again he mixes up the histories: namely that of the one leper, Matthew 8, Mark 1, Luke 5, and that of the ten others suffering from the same disease, Luke 17. On the former there is a passage of Epiphanius, Heresy 66, sect. 57, very obscure, judged by the translators to be corrupt, and therefore less fully rendered, though it could at least have been translated more completely, gap and all. Here it is: [Greek as printed]. That is, unless I am mistaken: “O happy hopes of ours! that Christ at His coming compelled an offering to be made to the prince of darkness [so the Greek dative; Cotelerius’s Latin keeps it]: having, that is, cleansed the leper who is described in the law, the same Lord speaking there; and willing that the gift prescribed in the law be presented, and saying to the leper whom He had cleansed: Go, offer your gift, as Moses commanded.” Cotelerius.

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(14) ‹Πάντα› · call in col 964

Πάντα. Cod. Vind. ταῦτα πάντα. Cl.

Πάντα [“all”]. The Vienna codex: ταῦτα πάντα [“all these”]. Clericus.

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(15) ‹Νόμον› · call in col 964

Νόμον. Addit cod. Vind. ἢ τοὺς προφήτας. Id.

Νόμον [“the law”]. The Vienna codex adds ἢ τοὺς προφήτας [“or the prophets”]. The same [Clericus].

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(16) ‹διὸ καὶ νόμος λέγεται› · call in col 964

Διὸ καὶ νόμος λέγεται. Basilicon lib. II, tit. 1, l. 1: Ὁ νόμος ἀπὸ τῆς δικαιοσύνης ὠνόμασται· ἔστι γὰρ νόμος τέχνη τοῦ καλοῦ καὶ ἴσου, a νέμω, id est μερίζω, ἀπὸ τοῦ μερισμοῦ τῆς δικαιοσύνης, ait Scholiastes ibidem. Quod sequitur, διὰ τὸ φύσει δικαίως τὰς κρίσεις ποιεῖσθαι, verti etiam potest, quod ex natura et proprietate sua juste faciat judicia. Id.

Διὸ καὶ νόμος λέγεται [“wherefore it is also called law”]. Basilica, book II, title 1, law 1: “Law is named from justice; for law is the art of the good and the equal” — from νέμω, that is μερίζω [“I apportion”], “from the apportioning of justice,” says the Scholiast there. What follows, διὰ τὸ φύσει δικαίως τὰς κρίσεις ποιεῖσθαι, can also be rendered: “because of its own nature and property it makes judgements justly.” The same.

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(17) ‹ὃν οἱ περὶ Σίμωνα φαυλίζουσιν› · call in col 964

Ὃν οἱ περὶ Σίμωνα φαυλίζουσι. Cod. Vind. οὗ ο. π. Σ. τὰς κρίσεις φαυλίζουσι. Cl.

Ὃν οἱ περὶ Σίμωνα φαυλίζουσι [“which Simon’s followers disparage”]. The Vienna codex: οὗ ο. π. Σ. τὰς κρίσεις φαυλίζουσι [“whose judgements Simon’s followers disparage”]. Clericus.

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(18) ‹Οὐκ εἶπε, ποίησον› · call in col 964

Οὐκ εἶπε, ποίησον. Citari magna incuria textum Exod. XX, 24, et assumi ἐάν ex sequenti versiculo 25, observatum est a viris doctis. Cot.

Οὐκ εἶπε, ποίησον [“He did not say, Make”]. That the text of Exodus 20:24 is cited with great carelessness, and that ἐάν [“if”] is taken over from the following verse 25, has been observed by learned men. Cotelerius.

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(19) ‹περιέθηκεν› · call in col 964

Περιέθηκεν. Ἐπέθηκε, id. cod. Cl.

Περιέθηκεν [“He laid upon”]. Ἐπέθηκε, the same codex. Clericus.

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(99) ‹δεσμοῖς ἀλύτοις› · call in col 965

Vide in Cedreno et Anastasio.

See in Cedrenus and Anastasius.

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(20) ‹Ἤδη› · call in col 965

Ἤδη. ᾜδει, cod. Vind. Cler.

Ἤδη [“already”]. ᾜδει [“he knew”], the Vienna codex. Clericus.

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(21) ‹Ἄβελ καὶ Νῶε› · call in col 965

Ἄβελ καὶ Νῶε. Nihil certius. Et tamen a Philastrio parte III, haeres. 62 scribitur: Vita etiam non alia priores illi sancti nisi hac, in qua nos vivimus utebantur: usque ad Abraham enim non circumcisionem habentes, non sacrificiis gaudentes, Deo placebant. Cot.

Ἄβελ καὶ Νῶε [“Abel and Noah”]. Nothing is more certain. And yet by Philastrius, part III, Heresy 62, it is written: “Those earlier saints, too, led no other life than this in which we live: for down to Abraham, having no circumcision and not delighting in sacrifices, they pleased God.” Cotelerius.

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(22) ‹Προσοίσωσι› · call in col 965

Προσοίσωσι. Cod. Vind. προσοίσουσι. Cl.

Προσοίσωσι. The Vienna codex: προσοίσουσι. Clericus.

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(23) ‹Θύειν› · call in col 965

Θύειν. Θυσίαν, cod. Vind. minus commode. Id.

Θύειν [“to sacrifice”]. Θυσίαν [“a sacrifice”], the Vienna codex, less suitably. The same.

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(24) ‹Τούτου› · call in col 965

Τούτου. Τούτων, cod. Vind. melius, ut videtur, plurium enim quae antecesserunt, ratio est habenda. Cl.

Τούτου [“of this”]. Τούτων [“of these”], the Vienna codex; better, as it seems, for account must be taken of the several things that went before. Clericus.

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(25) ‹Ἐπηρνήσαντο› · call in col 965

Ἐπηρνήσαντο. Ἀπαρνήσαντο, quod verbum frequentius est in Scriptura. Id.

Ἐπηρνήσαντο [“they denied”]. Ἀπαρνήσαντο, a word which is more frequent in Scripture. The same.

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(26) ‹τὸν εἰς Μεῤῥὰν› · call in col 965

Εἰς Μεῤῥάν. מרה Latine Mara. Graecis est aut Μερά seu Μερᾶ, in Macario homil. 47 Gregentio fol. 185 et Epiphanio Hagiopolita, de Syria et sacris locis; aut Μεῤῥά sive Μεῤῥᾶ vulgo. Hoc nescientes plerique librorum Latinorum exscriptores, notum autem habentes myrrhae amarorem, quando memorari inveniebant merrhae amaritudinem, myrrhae nomen substituendum arbitrabantur: uti cernere est apud Cyprianum, sub finem libri De zelo et livore, Julium Firmicum Maternum, De errore profanarum religionum ante finem, Hieronymum, epist. 4 ad Rusticum, 151 ad Algasiam, et in Nahum III, 8. Disces reliqua ex notis ad Paulini carmen 30. Cot.

Εἰς Μεῤῥάν [“at Merrha”]. מרה, in Latin Mara. Among the Greeks it is either Μερά or Μερᾶ — in Macarius, Homily 47, Gregentius, fol. 185, and Epiphanius the Hagiopolite, On Syria and the Holy Places — or commonly Μεῤῥά or Μεῤῥᾶ. Not knowing this, most copyists of Latin books, but being familiar with the bitterness of myrrh, whenever they found “the bitterness of Merrha” mentioned, thought the name of myrrh should be substituted: as may be seen in Cyprian, towards the end of the book On Jealousy and Envy; Julius Firmicus Maternus, On the Error of Profane Religions, before the end; Jerome, Epistle 4 to Rusticus, 151 to Algasia, and on Nahum 3:8. You will learn the rest from the notes on Paulinus, Poem 30. Cotelerius.

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(27) ‹τότε› · call in col 965

Τότε. Διό in cod. Vind., forte rectius. Cl.

Τότε [“then”]. Διό [“wherefore”] in the Vienna codex, perhaps more correctly. Clericus.

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(28) ‹στιβώσει› · call in col 965

Στιβώσει. Ita codices Regii Anastasianarum Quaestionum. Emendandus igitur Georgius Cedrenus. Postea notabis varias lectiones, καθαροῦ loco καλοῦ in Anastasio, et δεκατισμούς pro ῥαντισμούς apud Cedrenum. Cot.

Στιβώσει. So the Royal codices of the Questions of Anastasius. George Cedrenus is therefore to be emended. Afterwards you will note the variant readings: καθαροῦ in place of καλοῦ in Anastasius, and δεκατισμούς [“tithings”] for ῥαντισμούς [“sprinklings”] in Cedrenus. Cotelerius.

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(91) ‹anchor not seen› · call in col 966

Citat Cedrenus. Vide testimonia veterum.

Cedrenus cites this. See the testimonies of the ancients.

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(92) ‹anchor not seen› · call in col 966

Psal. XLIX, 12.

Psalm 49:12.

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(93) ‹anchor not seen› · call in col 966

Exod. XXXII, 4.

Exodus 32:4.

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(94) ‹anchor not seen› · call in col 966

Exod. IV, etc.

Exodus 4, etc.

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(95) ‹ortygometram praebuerat› · call in col 966

Num. XI, 31.

Numbers 11:31.

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(96) ‹legem illis tulerat› · call in col 966

Exod. XX, 1.

Exodus 20:1.

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(97) ‹qui praecedent nos› · call in col 966

Exod. XXXII, 1.

Exodus 32:1.

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(98) ‹sacrifica continue› · call in col 966

Exod. XX, 24.

Exodus 20:24.

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(100) ‹anchor not seen› · call in col 967

Exod. XXXII, 4.

Exodus 32:4.

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(1) ‹anchor not seen› · call in col 967

Deut. VI, 4.

Deuteronomy 6:4.

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(2) ‹quoniam audiunt› · call in col 967

Matth. XIII, 16.

Matthew 13:16.

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(3) ‹nota feci vobis› · call in col 967

Joan. XV, 15.

John 15:15.

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(4) ‹non vivent in eis› · call in col 967

Ezech. XX, 25.

Ezekiel 20:25.

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(29) ‹Καλοῦ› · call in col 968

Καλοῦ. Cod. Vind. καθαροῦ, quod malim. Cl.

Καλοῦ [“good”]. The Vienna codex: καθαροῦ [“pure”], which I should prefer. Clericus.

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(30) ‹Ὡς ἔοικε, τῷ ἀπειθεῖ› · call in col 968

Ὡς ἔοικε, τῷ ἀπειθεῖ. Idem codex: ὡς οἰκέτῃ ἀπειθεῖ, quod melius. Id.

Ὡς ἔοικε, τῷ ἀπειθεῖ [“as it seems, to the disobedient”]. The same codex: ὡς οἰκέτῃ ἀπειθεῖ [“as to a disobedient servant”], which is better. The same.

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(31) ‹Τοῖς› · call in col 968

Τοῖς. Dele cum cod. Vind. Id.

Τοῖς. Delete, with the Vienna codex. The same.

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(32) ‹Διὰ τήν› · call in col 968

Διὰ τήν. Idem διὰ γὰρ τήν, ut ratio superiorum reddatur. Id.

Διὰ τήν. The same [codex]: διὰ γὰρ τήν, so that the reason for the foregoing is given. The same.

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(33) ‹Ἐπήδησεν› · call in col 968

Ἐπήδησεν. Quamvis ritus Mosaici vera sint vincula, ut possit esse hic huic verbo locus; tamen malim cum Vind. ἐπαίδευσε, sic enim legendum in eo pro ἐπαίδησε, quod vitiosum est. Id.

Ἐπήδησεν [“he bound”]. Although the Mosaic rites are true bonds, so that there could be a place for this word here, yet I should prefer, with the Vienna manuscript, ἐπαίδευσε [“he disciplined”]; for so it is to be read in it instead of ἐπαίδησε, which is faulty. The same.

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(34) ‹ἠλευθερώθητε δουλείας› · call in col 968

Δουλείας. Οὕτω καὶ ὁ Κύριος πρὸς ἡμᾶς τοὺς αὐτοῦ μαθητὰς εἶπεν. Haec adduntur in codice Vindob. Id.

Δουλείας [“from slavery”]. “So too the Lord said to us His disciples.” These words are added in the Vienna codex. The same.

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(35) ‹καὶ τὸ ξίφος› · call in col 968

Ξίφος. Vind. cod. σιδήριον. Id.

Ξίφος [“the knife”]. The Vienna codex: σιδήριον [“the iron instrument”]. The same.

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(36) ‹ὁ ἐπὶ› · call in col 968

Ἐπί. Περί in Vind. cod. rectius, et pro περιεῖλε πέρανε a περαίνω, finio Id.

Ἐπί. Περί in the Vienna codex, more correctly; and for περιεῖλε [“took away”], πέρανε, from περαίνω, “I bring to an end.” The same.

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(37) ‹Πρό› · call in col 969

Πρό. Corrupte in Cedreno περί. Cot.

Πρό [“before”]. Corruptly in Cedrenus, περί. Cotelerius.

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(38) ‹Κρέα› · call in col 969

Κρέα. Τὰ κρέα rectius in cod. Vind. Cler.

Κρέα [“flesh”]. Τὰ κρέα [with the article], more correctly, in the Vienna codex. Clericus.

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(39) ‹Ἐὰν› · call in col 969

Ἐάν. Haec vox et quinque seqq. desunt in cod. Vind. Id.

Ἐάν [“If”]. This word and the five following are wanting in the Vienna codex. The same.

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(40) ‹ταύτας, φαμὲν› · call in col 969

Φαμέν. Addit codex Vind. δή. Id.

Φαμέν [“we mean”]. The Vienna codex adds δή. The same.

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(5) ‹anchor not seen› · call in col 970

Matth. XVI, 24.

Matthew 16:24.

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(6) ‹anchor not seen› · call in col 970

Joan. VI, 67.

John 6:67.

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(7) ‹anchor not seen› · call in col 970

Citat Cedrenus. Vide testim. vet.

Cedrenus cites this. See the testimonies of the ancients.

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(8) ‹anchor not seen› · call in col 970

Jer. VI, 20.

Jeremiah 6:20.

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(9) ‹anchor not seen› · call in col 970

Jer. VII, 21.

Jeremiah 7:21.

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(10) ‹mihi in satietatem› · call in col 970

Isa. I, 11.

Isaiah 1:11.

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(11) ‹non audiam› · call in col 970

Amos V, 23.

Amos 5:23.

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(12) ‹ut obediamus ei› · call in col 970

I Reg. XV, 22.

1 Kings [1 Samuel] 15:22.

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(13) ‹vota tua› · call in col 970

Psal. XLIX, 9, 12.

Psalm 49:9, 12.

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(14) ‹inique offerunt ea› · call in col 970

Prov. XXI, 27.

Proverbs 21:27.

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(15) ‹inquinabuntur› · call in col 970

Ose. IX, 4.

Hosea 9:4.

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(16) ‹spiritum contritum› · call in col 970

Psal. L, 12, 19.

Psalm 50:12, 19.

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(17) ‹anchor not seen› · call in col 971

Luc. II. 21.

Luke 2:21.

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(18) ‹anchor not seen› · call in col 971

Deut. VI, 4.

Deuteronomy 6:4.

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(19) ‹anchor not seen› · call in col 971

Joan. XVII, 3.

John 17:3.

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(20) ‹anchor not seen› · call in col 971

Levit. XIX, 18.

Leviticus 19:18.

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(21) ‹anchor not seen› · call in col 971

Joan. XIII, 34.

John 13:34.

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(22) ‹anchor not seen› · call in col 971

Matth. V, 22.

Matthew 5:22.

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(23) ‹anchor not seen› · call in col 971

Act. XX, 35.

Acts 20:35.

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(24) ‹[to]lerantiam› · call in col 971

Matth. V. 7. 43 30.

Matthew 5:7, 43, 30 [figures as they appear in the scan; the last perhaps 39].

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(25) ‹ipse iis subjectus fuit› · call in col 971

Luc. II, 51.

Luke 2:51.

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(26) ‹gratias Deo agere› · call in col 971

l. Ignat. interpol. ad Magn. 9

Read [compare] the interpolated Ignatius, To the Magnesians 9.

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(27) ‹exspectatio gentium› · call in col 971

Gen. XLIX, 10.

Genesis 49:10.

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(28) ‹neque jurare admonuit› · call in col 971

Matth. V, 33.

Matthew 5:33.

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(41) ‹Ἐντολήν› · call in col 972

Ἐντολήν. Addit codex Vind. καινήν, recte. Cler.

Ἐντολήν [“commandment”]. The Vienna codex adds καινήν [“new”], rightly. Clericus.

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(42) ‹Ὁ μῖσος› · call in col 972

Ὁ μῖσος. Locus plane ἐλλειπτικός. Igitur qui ante me interpretati sunt, repetito ex superioribus verbo vetandi in odio, suppleverunt verbum jubendi in dilectione inimicorum. Ego vero propter Matthaei cap. V, quo manifeste respicitur, aliter vertendum putavi, et adjeci utrobique verbum praeceptionis: juxta illud auctoris qui dicitur, nec est Eusebius Emisenus, hom. 2 de Epiphania: Bonum vinum, id est bonum praeceptum est legis, quando audis: « Diliges proximum tuum, et odio habebis inimicum tuum. » Sed melius et fortius vinum est Evangelii, quando audis: « Ego autem dico vobis, diligite inimicos vestros, et benefacite his qui oderunt vos. » Forsan tamen melius usus fuissem permissionis verbo, in priori parte: quo modo explicant evangelistam Hilarius canone 4, et Augustinus lib. I, de sermone Dei in monte, cap. 21. Castigandus autem hic venit Casaubonus, dum Gregorium Nyssenum ipse vult castigare, sic scribentem in Epistola ad Eustathiam, Ambrosiam et Basilissam, paulo post initium: Κατὰ τοῦ τὴν ἐντολὴν δεδωκότος. Ὁ μὲν γάρ φησιν· « Ἀγαπήσεις τὸν πλησίον σου, καὶ μισήσεις τὸν ἐχθρόν σου. » Neque enim per datorem mandati Nyssenus intelligit Christum, quod visum Casaubono, sed Deum, ut ex antecedentibus facile datur colligi. Cot.

Ὁ μῖσος [“He who … hatred”]. The passage is plainly elliptical. Accordingly those who translated before me, repeating from the foregoing the verb of forbidding in the matter of hatred, supplied a verb of commanding in the matter of love of enemies. But I, on account of Matthew ch. 5, to which there is a manifest reference, thought it should be rendered otherwise, and added a verb of precept in both places: in accordance with that saying of the author who is called, but is not, Eusebius of Emesa, Homily 2 on the Epiphany: “The good wine, that is the good precept, is that of the law, when you hear: You shall love your neighbour and hate your enemy. But the better and stronger wine is that of the Gospel, when you hear: But I say to you, love your enemies, and do good to those who hate you.” Perhaps, however, I should have done better to use a verb of permission in the first part: as Hilary, canon 4, and Augustine, book I On the Lord’s Sermon on the Mount, ch. 21, explain the evangelist. But Casaubon comes in for correction here, while he himself wishes to correct Gregory of Nyssa, who writes thus in the Epistle to Eustathia, Ambrosia and Basilissa, a little after the beginning: “Against him who gave the commandment. For he says: You shall love your neighbour and hate your enemy.” For by the giver of the commandment Nyssen does not mean Christ, as Casaubon thought, but God, as is easily gathered from what precedes. Cotelerius.

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(43) ‹τὸ μηδ'› · call in col 972

Μηδ'. Codice Vindobonensi μηδ' ὅλως, melius. Cler.

Μηδ' [“not even”]. In the Vienna codex μηδ' ὅλως [“not at all”], better. Clericus.

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(44) ‹λογικὴν› · call in col 972

Λογικήν. Praefigit cod. Vind. δεικτικῶς articulum τήν, rectius. Id.

Λογικήν [“rational”]. The Vienna codex prefixes, demonstratively, the article τήν, more correctly. The same.

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(45) ‹Συμβόλων χάριν› · call in col 973

Συμβόλων χάριν. Quia quod est symbolicum et sacramentale in eucharistia, mortis Dominicae signum est: juxta illud S. Chrysostomi ad Matthaei XXVI, 28: Εἰ γὰρ μὴ ἀπέθανεν ὁ Ἰησοῦς, τίνος σύμβολα τὰ τελούμενα; et Eusebii Hist. Eccl. lib. X, cap. 3: Σωτηρίου πάθους ἀπόῤῥητα σύμβολα. Cot.

Συμβόλων χάριν [“for the sake of symbols”]. Because what is symbolic and sacramental in the Eucharist is a sign of the Lord’s death: according to that saying of St. Chrysostom on Matthew 26:28: “For if Jesus did not die, of what are the things celebrated the symbols?” and of Eusebius, Ecclesiastical History, book X, ch. 3: “the ineffable symbols of the saving Passion.” Cotelerius.

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(46) ‹Καί› · call in col 973

Καί. Abest a cod. Vind. Cl.

Καί [“and”]. It is absent from the Vienna codex. Clericus.

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(47) ‹Καὶ ἐδικαίωσεν› · call in col 973

Καὶ ἐδικαίωσεν. Deest in cod. Vind. nec sane necessarium est. Id.

Καὶ ἐδικαίωσεν [“and he justified”]. It is wanting in the Vienna codex, nor indeed is it necessary. The same.

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(48) ‹δι' ἡμῶν› · call in col 973

Δι' ἡμῶν. In margine habet cod. Vind. τῶν ἀποστόλων δηλονότι. Vere. Id.

Δι' ἡμῶν [“through us”]. The Vienna codex has in the margin: “the apostles, evidently.” Truly. The same.

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(49) ‹διὰ Ῥωμαίων› · call in col 973

Διὰ Ῥωμαίων. Certum ac manifestum est non potuisse haec ab apostolis scribi. Sed an deduci debeant usque ad tempora imperatorum Christianorum, id vero ut parvi momenti, ita ambiguum, obscurumque mihi videtur. Quidni enim conveniant aetati Tertulliani, verbi gratia? Cum ethnici moerebant omnem sexum, aetatem, conditionem, et dignitatem transgredi ad Christianum nomen (Apologetici cap. 1); Christiani impleverant urbes, insulas, castella, municipia, conciliabula, castra ipsa, tribus, decurias, palatium, senatum, forum (cap. 37), erantque pars pene major civitatis cujusque (ad Scapulam 2); cum praesides multi favebant nobis, ipseque imperator Severus (ibid. cap. 4); cum denique Judaei, post expugnationem Jerosolymae, dispersi, palabundi, coeli et soli sui extorres vagabantur per orbem, sine homine, sine Deo Rege; prohibiti etiam vel advenarum jure terram patriam ingredi, et saltem vestigio salutare (Apologet. 21; Adversus Judaeos 13); tunc, inquam, in pace ac honore Ecclesiae, Romani dici utcunque poterant justitiae legem conspicuam reddere, fidem suscepisse, descivisse ab idololatria, bonos laudare, in malos animadvertere, Judaeos habere vectigales propriisque legibus privatos. Cot.— Sed quod Romani dicuntur non sinere Judaeos suis legibus vivere, videtur potius convenire Christianis, quam ethnicis. Ac sane captivitas, de qua hic sermo est, est major dispersio Judaeorum, deleta Jerosolyma, quam pauci apostoli viderunt; qui tamen hic omnes loquentes inducuntur ab impostore, qui satis apte eorum personam agere nescivit. Idem etiam, sui instituti immemor, disciplinam et vitia saeculi IV, ubi de Christianis agit, imprudens describit passim in hoc opere. Cl.

Διὰ Ῥωμαίων [“through the Romans”]. It is certain and manifest that these things could not have been written by the apostles. But whether they must be brought down as far as the times of the Christian emperors seems to me as doubtful and obscure as it is of small moment. For why should they not suit the age of Tertullian, for example? When the pagans were lamenting that every sex, age, condition and rank was going over to the Christian name (Apology, ch. 1); the Christians had filled cities, islands, forts, towns, assembly-places, the very camps, the tribes, the decuries, the palace, the senate, the forum (ch. 37), and were almost the greater part of every city (To Scapula 2); when many governors favoured us, and the emperor Severus himself (ibid., ch. 4); when, finally, the Jews, after the storming of Jerusalem, scattered, wandering, exiles from their own sky and soil, were roaming through the world without a man, without God, as King; forbidden even by the right of strangers to enter their native land and so much as greet it with a footstep (Apology 21; Against the Jews 13) — then, I say, in the peace and honour of the Church, the Romans could in some fashion be said to make the law of righteousness conspicuous, to have received the faith, to have fallen away from idolatry, to praise the good, to punish the bad, to hold the Jews as tributaries and deprived of their own laws. Cotelerius. — But that the Romans are said not to allow the Jews to live by their own laws seems to suit Christians rather than pagans. And indeed the captivity here spoken of is the greater dispersion of the Jews, after Jerusalem was destroyed, which few of the apostles saw; who nevertheless are here all brought in speaking by the impostor, who did not know how to play their part aptly enough. The same man too, forgetful of his own design, unwittingly describes the discipline and the vices of the fourth century, where he treats of Christians, throughout this work. Clericus.

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(50) ‹ἐπὶ τὸν Κύριον› · call in col 973

Κύριον. Addit. cod. Vind. Ἰησοῦν. Id.

Κύριον [“the Lord”]. The Vienna codex adds Ἰησοῦν [“Jesus”]. The same.

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(29) ‹anchor not seen› · call in col 974

Psal. CXII, 3; Malach. I, 11.

Psalm 112:3; Malachi 1:11.

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(30) ‹anchor not seen› · call in col 974

Deut. VI, 6.

Deuteronomy 6:6.

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(31) ‹anchor not seen› · call in col 974

Psal. I, 2.

Psalm 1:2.

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(32) ‹anchor not seen› · call in col 974

Psal. CXVIII, 1.

Psalm 118:1.

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(33) ‹anchor not seen› · call in col 974

Bar. IV, 4.

Baruch 4:4.

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(34) ‹anchor not seen› · call in col 974

Joan. XIII, 17.

John 13:17.

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(35) ‹anchor not seen› · call in col 975

Joan. XIX, 15.

John 19:15.

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(36) ‹anchor not seen› · call in col 975

Joan. XI, 48.

John 11:48.

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(37) ‹anchor not seen› · call in col 975

Gal. III, 10; Deut. XXVII, 26.

Galatians 3:10; Deuteronomy 27:26.

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(38) ‹anchor not seen› · call in col 975

Deut. XII.

Deuteronomy 12.

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(39) ‹ulla mutatione servatis› · call in col 975

l. Ignat. interpol. ad Philad. 6, ad Trall. 11. Pseudo-Ignat. ad Her. 2, ad Philipp. VIII.

Read [compare] the interpolated Ignatius, To the Philadelphians 6, To the Trallians 11; pseudo-Ignatius, To Hero 2, To the Philippians 8.

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(40) ‹prophetas improbant› · call in col 975

l. Ignat. interpol. ad Philad.

Read [compare] the interpolated Ignatius, To the Philadelphians.

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(51) ‹Ὅς› · call in col 976

Ὅς. Cod. Vind. πᾶς ὅς, ut est in textu. Cl.

Ὅς [“who”]. The Vienna codex: πᾶς ὅς [“everyone who”], as it stands in the text [of Scripture]. Clericus.

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(52) ‹Καί› · call in col 976

Καί. Καὶ θυσιαστήριον, et seqq. usque ad ἀναγινώσκειν desunt in cod. Vind. Certe falsa sunt quae iis significantur, nec usquam leguntur in V. T. Qui finxit has constitutiones, in Scripturis versatus, vix hac in re errare potuit. Id.

Καί. Καὶ θυσιαστήριον [“and an altar”] and what follows, down to ἀναγινώσκειν [“to read”], are wanting in the Vienna codex. Certainly what is signified by them is false, and is nowhere read in the Old Testament. He who forged these constitutions, being versed in the Scriptures, could hardly have erred in this matter. The same.

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(53) ‹Καὶ τὸν νόμον ἔξω τῶν ὅρων τῆς Ἰουδαίας ἀναγινώσκειν› · call in col 976

Καὶ τὸν νόμον ἔξω τῶν ὅρων τῆς Ἰουδαίας ἀναγινώσκειν. Interpretatio est legis Mosaicae; quod discere licet ex B. Chrysostomo contra Judaeos oratione 2, et allusio ad locum Amos IV, 5, juxta Septuaginta: Πῶς γὰρ ἀναγγεῖλαι τοῦ Θεοῦ τὴν δόξαν ἐν τοῖς ἔθνεσιν, ὁ μηδὲ νόμον ἀναγινώσκειν ἔξω τῶν ὅρων τῶν οἰκείων συγχωρούμενος; τοῦτο γὰρ αὐτὸ Ἀμὼν ὁ προφήτης ἐφθέγγετο· « Καὶ ἀνέγνωσαν ἔξω νόμον, καὶ ἐπεκαλέσαντο ὁμολογίας. » Quo modo enim populus Judaeorum posset annuntiare gloriam Dei inter gentes, qui ne legem quidem extra proprios terminos legere permissus est? Hoc ipsum enim Amos propheta pronuntiavit: « Et legerunt foris legem, et invocaverunt confessiones. » Incertus ad ps. XCV, 3, relatus in Catena: Οὔτε γὰρ στῆσαι βωμὸν, οὔτε θυσίαν ἀνενεγκεῖν, οὐ σπεῖσαι, οὐ πρόβατον ἐπιθεῖναι, οὐ θυμίαμα, οὐκ ἀναγνῶναι νόμον, οὐχ ἑορτὴν ἐπιτελέσαι, οὐκ ἄλλο τι τῶν τοιούτων αὐτοῖς ἐκτὸς τῶν προθύρων ἐκείνων ἐξῆν. Et postea: Καὶ τί λέγω θύειν καὶ σπένδειν; οὐδὲ ἁπλῶς ἀναγνῶναι τὸν νόμον ἐξῆν αὐτοῖς· καὶ τοῦτό ποτε ἐγκαλῶν ἕτερος προφήτης ἔλεγεν· « Καὶ ἀνέγνωσαν ἔξω νόμον, καὶ ἐπεκαλέσαντο ὁμολογίας. » Joannes Chrysostomus libro Quod Christus sit Deus cap. ult.; cujus et legi debet oratio 5 adversus Judaeos, paulo post initium. Sed consuli etiam debet Methodius, in Virginum convivio, p. 56, edit. Par. Id.

Καὶ τὸν νόμον ἔξω τῶν ὅρων τῆς Ἰουδαίας ἀναγινώσκειν [“and to read the law outside the borders of Judaea”]. It is an interpretation of the Mosaic law, as may be learned from blessed Chrysostom, Against the Jews, Oration 2; and an allusion to the passage Amos 4:5 according to the Septuagint: “For how could the people of the Jews proclaim the glory of God among the nations, who were not permitted even to read the law outside their own borders? For this very thing the prophet Amos [the Greek prints Ἀμών] uttered: And they read the law outside, and called for confessions.” An uncertain author on Psalm 95:3, reported in the Catena: “For it was not allowed them to set up an altar, nor to offer sacrifice, nor to pour a libation, nor to lay on a sheep, nor incense, nor to read the law, nor to keep a feast, nor anything else of the kind, outside those porches.” And afterwards: “And why do I speak of sacrificing and pouring libations? It was not even allowed them simply to read the law; and another prophet, once making this a charge, said: And they read the law outside, and called for confessions.” John Chrysostom, in the book That Christ is God, last chapter; whose Oration 5 Against the Jews, a little after the beginning, should also be read. But Methodius should be consulted too, in the Banquet of the Virgins, p. 56 of the Paris edition. The same.

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(54) ‹Πολυθέους› · call in col 976

Πολυθέους. Longe melius Vindob. codex μισοθέους, ut referatur res ad Judaeos. Id.

Πολυθέους [“worshippers of many gods”]. Far better the Vienna codex: μισοθέους [“haters of God”], so that the matter is referred to the Jews. The same.

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(55) ‹Πειθαρχήσωμεν› · call in col 976

Πειθαρχήσωμεν. Addit alter codex Χριστῷ, ut legit interpres, et quidem recte. Id.

Πειθαρχήσωμεν [“let us obey”]. The other codex adds Χριστῷ [“Christ”], as the translator read, and indeed rightly. The same.

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(56) ‹ὡς ψυχῶν φθορέας› · call in col 976

Φθορέας. Καὶ τί ἑκάστη αἵρεσις δοξάζει ὁμοίως καὶ ἐν τῷ η', καὶ θ', καὶ ι' κεφ. Haec adduntur in cod. Vindobonensi hujus capitis inscriptioni. Id.

Φθορέας [“destroyers”]. “And what each heresy holds, likewise also in chapters 8, 9 and 10.” These words are added in the Vienna codex to the heading of this chapter. The same.

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(57) ‹ἀρνοῦνται γὰρ› · call in col 976

Ἀρνοῦνται γάρ, etc. De Simone Mago additamentum ad apostolorum canonem 50, in collectione Joannis Antiocheni tit. 36, ποτὲ δὲ καὶ τὸ πάθος τοῦ Χριστοῦ, καὶ τὴν γέννησιν περικόψας. Et in epistola apocrypha Corinthiorum ad Paulum, quam una cum responsione Apostoli seu epistola tertia ad Corinthios, pariter pseudepigrapha, ferri apud Armenios testatur Jacobus Usserius, in epistolam Ignatii ad Trallianos. Simoni et Cleobio hi tribuuntur errores, citante eodem viro doctissimo: Prophetas non esse legendos; Deum non esse omnipotentem; non esse futuram corporis resurrectionem; hominem a Deo non fuisse creatum; Jesum Christum ex corpore Mariae Virginis natum non fuisse; neque a Deo creatum fuisse mundum, sed a quibusdam ange- (continues)

Ἀρνοῦνται γάρ [“For they deny”], etc. On Simon Magus, the addition to the 50th canon of the apostles, in the collection of John of Antioch, title 36: “and at times cutting away both the Passion of Christ and the birth.” And in the apocryphal epistle of the Corinthians to Paul — which, together with the Apostle’s reply, or third epistle to the Corinthians, equally pseudepigraphal, James Ussher attests is current among the Armenians, on the epistle of Ignatius to the Trallians — these errors are attributed to Simon and Cleobius, as the same most learned man cites: “That the prophets are not to be read; that God is not almighty; that there will be no resurrection of the body; that man was not created by God; that Jesus Christ was not born of the body of the Virgin Mary; and that the world was not created by God, but by certain ange[ls]” (continues)

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(58) ‹Περικόπτουσι› · call in col 977

Περικόπτουσι. Cod. Vind. περιγράφουσι. Cler.

Περικόπτουσι [“they cut away”]. The Vienna codex: περιγράφουσι [“they cancel”]. Clericus.

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(59) ‹Ἑτέρως› · call in col 977

Ἑτέρως. Idem cod. καὶ ἑτέρως. Id.

Ἑτέρως [“otherwise”]. The same codex: καὶ ἑτέρως. The same.

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(60) ‹Ψιλὸν ἄνθρωπον φανταζόμενοι τὸν Κύριον› · call in col 977

Ψιλὸν ἄνθρωπον φανταζόμενοι τὸν Κύριον, ἐκ ψυχῆς καὶ σώματος αὐτὸν εἶναι νομίζοντες. Sensum catholicum admittunt haec, et sensum Arianum; quia adversus Ebionaeos similesque pestes dici possunt ab orthodoxo et ab Ariomanita. A primo quidem, qui videlicet arbitretur in Christo praeter corpus et animam esse etiam Dei Verbum. A posteriori vero, qui existimet loco animae in Domino exstitisse patibilem divinitatem. Ario quippe ac Arianis a pluribus tribuitur is error; qui, tempore S. Augustini, apud Latinos minus erat notus, videturque ab eruditissimo et diligentissimo Usserio ignoratus, aut non animadversus, illustrante B. Ignatium. Obiter emenda in Operibus S. Hieronymi auctorem Commentariorum ad Paulinas epistolas, in I Corinth. II, 8: Hoc loco ad defensionem perversi dogmatis, duae haereses abutuntur, Apollinarii, scilicet, et Arii. Una ut perfectam assumpti hominis naturam destruat: alia ut Dei Verbum asserat esse passibile. Neque erat [lego ea] intelligens, majestatis Dominum etiam assumptum hominem dictum: neque ista sciens, non divinitatis, sed humanitatis passibilem esse naturam. Observatu quoque dignum est, quod cum idem error Eunomio ascribatur, per Theodoritum, in fine interpretationis psalmi XV, epistola 145, dialogo 2, et Haereticarum fabularum lib. V, cap. 11, quod ultimum testimonium Nicetas Choniates transcribit Thesauri lib. III, cap. 39, itemque per Gennadium cap. 2 De ecclesiasticis dogmatibus; Eunomius tamen ipse in fidei suae expositione, a Valesio τῷ πάνυ ad Socratem publicata, Christum suum proponit ἀναλαβόντα τὸν ἐκ ψυχῆς καὶ σώματος ἄνθρωπον. Qui hominem ex anima constantem et corpore assumpsit. Cot

Ψιλὸν ἄνθρωπον φανταζόμενοι τὸν Κύριον, ἐκ ψυχῆς καὶ σώματος αὐτὸν εἶναι νομίζοντες [“imagining the Lord to be a mere man, supposing him to consist of soul and body”]. These words admit a Catholic sense and an Arian sense; for they can be said against the Ebionites and like plagues by an orthodox man and by an Ariomaniac. By the former, as one who holds that in Christ, besides body and soul, there is also the Word of God. By the latter, as one who thinks that in the Lord a passible divinity stood in place of the soul. For that error is attributed by many to Arius and the Arians; in the time of St. Augustine it was less known among the Latins, and it seems to have been unknown to, or unnoticed by, the most learned and diligent Ussher, in his illustration of blessed Ignatius. In passing, emend in the Works of St. Jerome the author of the Commentaries on the Pauline epistles, on 1 Corinthians 2:8: “Two heresies abuse this passage in defence of a perverse dogma, namely that of Apollinaris and that of Arius. The one, to destroy the perfect nature of the assumed man; the other, to assert that the Word of God is passible. Neither was [I read: she, i.e. the former] understanding that the assumed man too was called the Lord of majesty; nor the latter knowing that the passible nature is that not of the divinity but of the humanity.” It is also worth observing that, although the same error is ascribed to Eunomius by Theodoret (at the end of the exposition of Ps. 15, Epistle 145, Dialogue 2, and Heretical Fables, book V, ch. 11 — which last testimony Nicetas Choniates transcribes, Thesaurus, book III, ch. 39) and likewise by Gennadius, ch. 2 On Ecclesiastical Dogmas, yet Eunomius himself, in the exposition of his faith published by the eminent Valesius on Socrates, sets forth his Christ as “having assumed the man consisting of soul and body.” Cotelerius.

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(61) ‹Αὐτὸν εἶναι τὸν Ἰησοῦν τὸν ἐπὶ πάντων Θεόν› · call in col 977

Αὐτὸν εἶναι τὸν Ἰησοῦν τὸν ἐπὶ πάντων Θεόν. Sane etiam accipio, ex more notissimo theologorum, tam veterum quam recentiorum, juxta quem nomina quaedam toti Trinitati communia, uni personae accommodantur: exempli gratia, Patri Deus, ὁ τῶν ὅλων Θεός, omnipotens, aliaque, et in iis ὁ ἐπὶ πάντων Θεός. Gregorius Nyssenus Περὶ διαφορᾶς οὐσίας καὶ ὑποστάσεως, ante medium: Ὁ δὲ ἐπὶ πάντων Θεὸς, ἐξαίρετόν τι γνώρισμα τῆς ἑαυτοῦ ὑποστάσεως, τὸ Πατὴρ εἶναι, τὸ ἐκ μηδεμιᾶς αἰτίας ὑφεστάναι, μόνος ἔχει. Illius frater in sanctum baptisma, sub finem: Οὔτε οὖν ἀλλότριον τῆς τοῦ Θεοῦ δόξης τὸ Πνεῦμα, ἐκ τοῦ ἀῤῥήτου στόματος ἀῤῥήτως ἐκπεφηνὸς, οὔτε αὐτὸς ὁ Θεὸς, ἀλλὰ Θεοῦ Πνεῦμα, καὶ παρὰ Θεῷ, ἀποστελλόμενον δὲ παρὰ Θεοῦ, καὶ διὰ Υἱοῦ χορηγούμενον. Ecce, magno Basilio Spiritus sanctus non est Deus, ut nostro Filius non est Qui super omnia exsistit Deus: quia neuter est prima sanctissimae Trinitatis persona. Videtur autem Constitutio jugulum petere Simonis Magi; utpote personas confundentis, quod colligere datur ex Irenaeo, Augustino ac Theodorito. In Appendice canonis 50 apostolici, de qua in adnotatione proximam praecedente: Ἐφ' ἡμῶν γὰρ Σίμων ὁ Μάγος ἐξηρεύξατο σπάσας τὸ ἄλαλον (codex Seguerianus τῷ λαῷ), πλάνον καὶ ἄστατον καὶ πονηρὸν εἰς ἑαυτὸν πνεῦμα, καὶ ἕνα τριώνυμον εἶναι φλυαρήσας τὸν Θεόν. Id est: Temporibus enim nostris Simon Magus eructavit, attracto in seipsum spiritu loquendi ignaro, erroneo, instabili et malo, atque Deum esse unum trinominem deblateravit. Sed forte legi debeat λᾶλον, aut potius, quo manu ducimur per ms. Segu., λαοπλάνον, ut apud Ignatium interpolatum ad Ephes. IX, ad Philadelph. 5, favente etiam Cedreno, p. 173, l. XXXVII. Consule Epiphanium haeresi 62, sectione 2, ubi de Sabellianismo ex Aegyptiaco evangelico. Cot.—Haec multo aptius ex calamo Ariani fluxisse intelligantur, cum illi negarent aperte Jesu Christi divinitatem esse τὸν ἐπὶ πᾶσι Θεόν. Vid. lib. III, cap. 17. Quando alii similiter sunt locuti, Arianorum stylo aliquo modo sese accommodarunt. Cler.

Αὐτὸν εἶναι τὸν Ἰησοῦν τὸν ἐπὶ πάντων Θεόν [“that Jesus himself is the God over all”]. I take this in a sound sense too, from the very well-known custom of theologians, ancient as well as more recent, by which certain names common to the whole Trinity are fitted to one person: for example, to the Father, “God,” “the God of the universe,” “almighty,” and others, and among them “the God over all.” Gregory of Nyssa, On the Difference of Essence and Hypostasis, before the middle: “But the God over all alone has, as a special mark of his own hypostasis, that he is Father and subsists from no cause.” His brother, on holy Baptism, towards the end: “Neither, then, is the Spirit alien from the glory of God, having shone forth ineffably from the ineffable mouth, nor is he God himself, but the Spirit of God, and with God, yet sent from God and supplied through the Son.” See: for the great Basil the Holy Spirit is not “God,” just as for our author the Son is not “the God who is over all”: because neither is the first person of the most holy Trinity. The Constitution seems, however, to aim at the throat of Simon Magus, as one who confounded the persons, which may be gathered from Irenaeus, Augustine and Theodoret. In the Appendix to the 50th apostolic canon, spoken of in the note immediately preceding: [Greek as printed] (the Séguier codex has τῷ λαῷ). That is: “For in our times Simon Magus belched forth, having drawn into himself a spirit ignorant of speech, erring, unstable and evil, and babbled that God is one with three names.” But perhaps λᾶλον [“talkative”] should be read, or rather, to which the Séguier manuscript leads us by the hand, λαοπλάνον [“people-deceiving”], as in the interpolated Ignatius, To the Ephesians 9, To the Philadelphians 5, Cedrenus also favouring it, p. 173, line 37. Consult Epiphanius, Heresy 62, section 2, where he treats of Sabellianism drawn from the Egyptian Gospel. Cotelerius. — These words would much more aptly be understood to have flowed from the pen of an Arian, since they openly denied that the divinity of Jesus Christ is “the God over all.” See book III, ch. 17. When others have spoken in like manner, they have in some way accommodated themselves to the style of the Arians. Clericus.

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(41) ‹anchor not seen› · call in col 978

Ignat. interpol. ad Trall. 6 et 11; ad Philad. 6, ad Sm. 2, 7.

The interpolated Ignatius, To the Trallians 6 and 11; To the Philadelphians 6; To the Smyrnaeans 2, 7.

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Pseudo-Ignat. ad Tars. 2.

Pseudo-Ignatius, To the Tarsians 2.

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l. Ignat. interpol. ad Philad. 6.

l. [abbreviation not resolved] The interpolated Ignatius, To the Philadelphians 6.

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(none) <!-- note: the three entries under Footnotes are the numbered source references, printed in two lines across the full page width (spanning cols 977-978) directly beneath the text columns and above the heading VARIORUM NOTAE; they are one continuous run in the print, set one reference to an entry. Their calls stand in the Latin of col. 978: 41 after "resecant", 42 after "existimantes", 43 after "dicunt". No editors' prose stands in the column: above is the Latin version of Book VI (running head CONSTITUTIONES APOSTOLICAE.— LIB. VI.), below are the Variorum notae (58)-(61), set under col. 977. UNSURE: the superscript numerals are faint in the scan; 41 and 43 read clearly enough, the second is taken as 42 by sequence and by its call in the text (its shape could be read 44). UNSURE: after the numeral 43 the first line ends with a short abbreviation read as "l." (possibly "I." or a broken "Id."); set as seen and left unresolved in the English. No such abbreviation stands before the first reference. "Ph lad." in the first reference has a failed letter in the print; read as "Philad." Q5 (2026-10-10): the same three references had also been set a second time under Editors' prose (with "I." for "l."); the duplicate was removed, and a supplied "[l.]" was removed from the head of the first reference. -->

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(44) ‹anchor not seen› · call in col 979

Levit. XV.

Leviticus 15.

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(46) ‹anchor not seen› · call in col 979

Prov. VI, 22.

Proverbs 6:22.

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Levit. XV, 16.

Leviticus 15:16.

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Levit. XII.

Leviticus 12.

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al. add. ἢ εὐχαριστίας μεταλαβεῖν.

Other copies add: “or to partake of the Eucharist.”

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(48) ‹anchor not seen› · call in col 980

al. add. καὶ εὐχαριστίας.

Other copies add: “and the Eucharist.”

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(62) ‹Ἑλληνικῶν› · call in col 980

Ἑλληνικῶν. Addit cod. Vindobon. γονοῤῥοίας, ὀνειρώξεως, πλησιασμοῦ ἀφαίδρου, μίξεως νομίμου, τοκετοῦ ἀποβολῆς, μώμου σώματος, κηδείας νεκροῦ, ἢ ὀστέων μνήματος, ἢ διαφορᾶς μνημάτων. Cl.

Ἑλληνικῶν [“Greek (pagan)”]. The Vienna codex adds: “of a flux, of a nocturnal emission, of approach to a woman in her courses, of lawful intercourse, of childbirth, of miscarriage, of a blemish of body, of the burial of a dead person, or of a tomb of bones, or of a difference of tombs.” Clericus.

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(63) ‹Γονοῤῥύας, ὀνειρώξεις› · call in col 980

Γονοῤῥύας, ὀνειρώξεις. Dupliciter haec quaestio potest pertractari, vel secundum dogma, vel secundum disciplinam. Et quidem quod ad doctrinam spectat, certum est involuntarias γονοῤῥύας et ὀνειρώξεις, legitimos concubitus, ἐμμήνια, puerperium, et similia nequaquam polluere, a solo peccato hominem contaminari. In disciplina vero considerare oportet loca, tempora, personas, ecclesiarum consuetudines, caeteras circumstantias: quibus omnibus perpensis, licuit aliter atque aliter censere, sancire, agere; damnando semper ac vitando ex una parte superstitionem ethnicam et Judaicam, ex alia irreverentiam malis Christianis solemnem. Atque haec notiora sunt apud theologos, quam ut in iis diutius immorari necesse sit. Cot.

Γονοῤῥύας, ὀνειρώξεις [“fluxes, nocturnal emissions”]. This question can be handled in two ways, either according to dogma or according to discipline. As regards doctrine, it is certain that involuntary fluxes and emissions, lawful intercourse, the monthly courses, childbirth and the like in no way defile, and that man is contaminated by sin alone. But in discipline one must consider places, times, persons, the customs of the churches and the other circumstances: all which being weighed, it was permissible to judge, enact and act now one way, now another; always condemning and avoiding on the one side pagan and Jewish superstition, on the other the irreverence habitual to bad Christians. And these things are too well known among theologians for it to be necessary to linger on them. Cotelerius.

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(64) ‹Βιβλίου θιγεῖν› · call in col 980

Βιβλίου θιγεῖν. Solebant veteres melioresque Christiani libros sacros singulis diebus lectitare. Sic Gnostico Clementis Alexandrini lib. VII, p. 728: Εὐχαί τε καὶ αἶνοι, καὶ αἱ πρὸ τῆς ἑστιάσεως ἐντεύξεις τῶν Γραφῶν. Idem Clemens Paedagogi II, cap. 10, pag. 194: Ἀλλ' οἷς γε συγκεχώρηται γῆμαι, τούτοις ἐδέησεν Παιδαγωγοῦ, ὡς μὴ μεθ' ἡμέραν τὰ μυστικὰ τῆς φύσεως ἐκτελεῖσθαι ὄργια· μηδὲ ἐξ ἐκκλησίας, φέρε, ἢ ἀγορᾶς ἥκοντα ἑωθινὸν, ἀλεκτρυόνος ὀχεύειν δίκην, ὁπηνίκα εὐχῆς καὶ ἀναγνώσεως καὶ τῶν μεθ' ἡμέραν εὐεργῶν ἔργων ὁ καιρός. Vide Chrysostomum, homil. 3, de Lazaro, necnon Hieronymum multis satque cognitis in locis. Quod additur hic de eucharistia, in quibusdam exemplaribus, forte in aliis praeteritum fuit ab hominibus, qui contrariam consuetudinem aetate sua observari cernebant. Obiter moneo ut vitia duo lectionis tollas e loco hac in re celebrato Theodori Balsamonis respons. ad interrog. 9 Marci Alexandrini, Juris Graeco-Romani, p. 367: Φησὶ γὰρ τοῦ ἁγίου Διονυσίου ἀπόκρισις, imo Τιμοθέου, quae in collectione canonica Balsamonis exstat p. 1064, D. Et infra: Τῇ νυκτὶ γὰρ συντριβείη, pro quo bene mss. codices. τηνικαῦτα vel τηνικαῦτα γάρ. Joannes Citrius ad Constantinum Cabasilam responsione 19 in mss. quae a Jure Graeco-Romano, p. 323, etc., abest: Ἱερεῦσιν ἢ λαϊκοῖς ὀνειρώξασι, κατ' ἐκείνην μόνην τὴν ἡμέραν τῶν ἁγιασμάτων ἀπέχεσθαι θέμις, διὰ τὸ τῆς ἱερωσύνης σεβάσμιον. Εἰ δὲ κίνδυνον ἡ ὑπέρθεσις ἀπειλεῖ, ἢ ἡμέρα ἐφέστηκε περιφανὴς ἀπαραίτητον εἰσπράττουσα τὴν ἱερουργίαν, τηνικαῦτα συντριβείη ἡ παγὶς τοῦ ἐπηρεαστοῦ, ὑψωθείη δὲ τῆς ἱερωσύνης ἡ δύναμις. Cot.

Βιβλίου θιγεῖν [“to touch a book”]. The ancient and better Christians used to read the sacred books every day. So for the Gnostic of Clement of Alexandria, book VII, p. 728: “Prayers and praises, and the readings of the Scriptures before the meal.” The same Clement, Paedagogus II, ch. 10, p. 194: “But those to whom it has been granted to marry have need of the Pedagogue, that the mystic rites of nature be not performed by day; nor, say, on coming from church or from the market-place at dawn, to mate after the manner of a cock, when it is the time for prayer and reading and the good works of the day.” See Chrysostom, Homily 3 on Lazarus, and Jerome in many and well-enough-known places. What is added here about the Eucharist in some copies was perhaps passed over in others by men who saw the contrary custom observed in their own age. In passing I advise you to remove two faults of reading from a passage famous in this matter, of Theodore Balsamon, Response to Question 9 of Mark of Alexandria, Jus Graeco-Romanum, p. 367: “For the answer of St. Dionysius says” — rather, of Timothy, which stands in Balsamon’s canonical collection, p. 1064, D. And below: Τῇ νυκτὶ γὰρ συντριβείη, for which the manuscript codices rightly have τηνικαῦτα or τηνικαῦτα γάρ. John of Citrus to Constantine Cabasilas, Response 19 in the manuscripts, which is missing from the Jus Graeco-Romanum, p. 323, etc.: “For priests or laymen who have had an emission in sleep, it is right to abstain from the holy things for that day only, on account of the reverence due to the priesthood. But if delay threatens danger, or a conspicuous day is at hand demanding the sacred rite without excuse, then let the snare of the assailant be broken, and let the power of the priesthood be exalted.” Cotelerius.

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(65) ‹ἀεὶ παραμένον› · call in col 980

Παραμένον. In altero Vindob. παράνομον. Cler.

Παραμένον [“abiding”]. In the other Vienna manuscript, παράνομον [so the scan appears to read; παράμονον would be expected]. Clericus.

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(50) ‹anchor not seen› · call in col 981

f. ἀπόντα, vel ἑκόντα.

Perhaps ἀπόντα [“absent”], or ἑκόντα [“willing”].

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(66) ‹Καθὼς λέγεις› · call in col 981

Καθὼς λέγεις. Deest in altero cod. Vindob. Cler.

Καθὼς λέγεις [“as you say”]. It is wanting in the other Vienna codex. Clericus.

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(67) ‹Ταῖς ἡμέραις› · call in col 981

Ταῖς ἡμέραις. Idem legit τῷ καιρῷ minus apte. Id.

Ταῖς ἡμέραις [“in the days”]. The same reads τῷ καιρῷ [“at the time”], less aptly. The same.

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(68) ‹Ἀντὶ ἀρχαγγέλου διάβολος› · call in col 981

Ἀντὶ ἀρχαγγέλου διάβολος. Docent SS. Patres diabolum archangelum fuisse, πρωτοστάτην, ἐπίσημον ἐν ἀγγέλοις καὶ ἐν ταῖς ἄνω δυνάμεσιν περιφανῆ, πρώτην ἀρχὴν παρ' ἀγγέλοις ἔχοντα, ἕνα τῶν πρώτων ἀρχόντων, eminentissimum angelorum, dominum novem ordinum angelorum, primum omnium angelorum, angelorum primogenitum, reliquis angelis eminentiorem, et cunctis agminibus angelorum praelatum. Ita Cyrillus Hierosolymitanus, Gregorius Nyssenus, Caesarius, Theodoritus, Jobius, Cyrillus Alexandrinus, Theophylactus, nonnulli in Catena ad Jobum, Tertullianus, Augustinus; inter opera Hieronymi auctor commentariorum in Psalmos, quippe in Jobum scripsit; cum Fausto Rejensi et Gregorio papa. Caesarius Arelatensis, in homilia De humilitate et superbia, editore V. CL. Stephano Baluzio: Ipsum archangelum superbia de coelo deposuit Vide etiam Consultationes Zachaei et Apollonii, lib. I, cap. 31, tom. X Spicilegii Acheriani. Id.

Ἀντὶ ἀρχαγγέλου διάβολος [“a devil instead of an archangel”]. The holy Fathers teach that the devil was an archangel, “a chief of the front rank,” “distinguished among the angels and conspicuous among the powers above,” “holding the first rule among the angels,” “one of the first rulers,” the most eminent of the angels, lord of the nine orders of angels, first of all the angels, the firstborn of the angels, more eminent than the other angels and set over all the hosts of angels. So Cyril of Jerusalem, Gregory of Nyssa, Caesarius, Theodoret, Jobius, Cyril of Alexandria, Theophylact, some in the Catena on Job, Tertullian, Augustine; among the works of Jerome the author of the commentaries on the Psalms, as he also wrote on Job; with Faustus of Riez and Pope Gregory. Caesarius of Arles, in the homily On Humility and Pride, edited by the most distinguished Étienne Baluze: “Pride cast down the archangel himself from heaven.” See also the Consultations of Zacchaeus and Apollonius, book I, ch. 31, in volume X of d’Achery’s Spicilegium. The same.

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(69) ‹Αἱρετησάμενος› · call in col 981

Αἱρετησάμενος. Alter cod. Vindob. αἱρησάμενος, melius, hoc est cum esset angelus lucis, libertate abusum, factum esse tenebrarum angelum. Id.

Αἱρετησάμενος [“having chosen”]. The other Vienna codex: αἱρησάμενος, better; that is, that when he was an angel of light, having abused his freedom, he became an angel of darkness. The same.

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(70) ‹Θεοῦ› · call in col 981

Θεοῦ. Abest a cod. Vindob. et sequentia verba τοῦ σὲ δημιουργήσαντος, ostendunt satis de quo agatur. Id.

Θεοῦ [“of God”]. It is absent from the Vienna codex, and the following words, τοῦ σὲ δημιουργήσαντος [“of him who fashioned you”], show well enough who is meant. The same.

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(71) ‹Ὀνειρωγμός› · call in col 981

Ὀνειρωγμός. Cod. Vind. ὀνείρωξις. Id.

Ὀνειρωγμός. The Vienna codex: ὀνείρωξις [another form of the same word]. The same.

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(72) ‹Ἑλληνικὰ γὰρ τυγχάνει› · call in col 981

Ἑλληνικὰ γὰρ τυγχάνει. S. Joannes Chrysostomus homil. 12, in Epistolam ad Ephesios: Ἕλληνες τὰ μὲν οὐκ ὄντα ἁμαρτήματα δεδοίκασιν, οἷον ῥύπον σώματος, κῆδος, λέχος, καὶ ἡμερῶν παρατηρήσεις, καὶ ὅσα τοιαῦτα· ἃ δέ ἐστιν ὄντως ἁμαρτήματα, παιδεραστεία, μοιχεία, πορνεία, τούτων οὐδὲ λόγον ἔχουσιν. Et quid ego in re notissima allegem Theophrastum, Porphyrium, Laertium, alios innumeros? Sufficiet observasse ex Josepho, lib. II, adversus Apionem, ac Tertulliano De praescriptione haereticorum, cap. 40, ethnicos a Judaeis ista accepisse. Cot.

Ἑλληνικὰ γὰρ τυγχάνει [“for they are Greek (pagan) things”]. St. John Chrysostom, Homily 12 on the Epistle to the Ephesians: “The Greeks fear things that are not sins, such as bodily dirt, a funeral, a childbed, and the observance of days, and all such things; but the things that really are sins — pederasty, adultery, fornication — of these they take no account at all.” And why should I, in a matter so well known, cite Theophrastus, Porphyry, Laertius and countless others? It will suffice to have observed, from Josephus, book II Against Apion, and Tertullian, On the Prescription of Heretics, ch. 40, that the pagans took these things from the Jews. Cotelerius.

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Levit. XIII, etc.

Leviticus 13, etc.

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Num. XIX, 16.

Numbers 19:16.

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(53) ‹quidam cibus› · call in col 982

Levit. XI.

Leviticus 11.

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(54) ‹impie agere› · call in col 982

Levit. XVIII, 24.

Leviticus 18:24.

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(55) ‹replete terram› · call in col 982

Gen. I, 28; Matth. XIX, 4.

Genesis 1:28; Matthew 19:4.

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(58) ‹concubitum muliebrem› · call in col 983

Levit XVIII, 22.

Leviticus 18:22.

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(59) ‹abominationem fecerunt› · call in col 983

Levit. XX, 13.

Leviticus 20:13.

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(60) ‹iniquitatem fecit in populo› · call in col 983

Exod. XXII, 19.

Exodus 22:19.

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(61) ‹rei sunt, moriantur› · call in col 983

Levit. XX, 10; Deut. XXII, 22.

Leviticus 20:10; Deuteronomy 22:22.

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(62) ‹pretium canis› · call in col 983

Deut. XXIII, 17.

Deuteronomy 23:17.

(63-64) ‹feminam cum masculo› · call in col 983 Gen. I, 28.

Genesis 1:28.

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(65) ‹aptatur uxor viro› · call in col 983

Prov. XIX, 14.

Proverbs 19:14.

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(66) ‹qui timet Dominum› · call in col 983

Psal. CXXVII, 3.

Psalm 127:3.

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(67) ‹honorabile est ac venerandum› · call in col 983

Hebr. XIII, 4.

Hebrews 13:4.

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(56) ‹anchor not seen› · call in col 984

al. ἀσέλγεια. Sic cod. Vind.

Elsewhere ἀσέλγεια [“licentiousness”]. So the Vienna codex.

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(57) ‹anchor not seen› · call in col 984

f. τό.

Perhaps τό.

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(73) ‹Πορνείας› · call in col 984

Πορνείας. Addit Vindobonensis codex. καὶ μίξεως ἀλόγων, ὅτι τὰ μέν ἐστι παρὰ φύσιν ἀσέβημα, τὰ δὲ παρὰ νόμον ἀδικία, καὶ διὰ τί τούτων ἕκαστον ἀπείρηται καὶ κολάζεται. Cl.

Πορνείας [“of fornication”]. The Vienna codex adds: “and of intercourse with brute beasts; that the one sort is an impiety against nature, the other an injustice against the law; and why each of these is forbidden and punished.” Clericus.

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(74) ‹Λίθοις λιθοβολήσατε αὐτούς› · call in col 984

Λίθοις λιθοβολήσατε αὐτούς. Secundum sensum et verba Scripturae Levitici XX, ubi θανάτῳ θανατούσθωσαν morte moriantur et λίθοις λιθοβολήσετε αὐτούς, lapidibus lapidabitis eos idem significant; quemadmodum colligere est ex eodem capite, praesertim si conferatur cum Ezech. XVI, 38, 40; Joan. VIII, 5, cum Philone apud Eusebium Praepar. evang., lib. VIII, cap. 7, et cum Josepho contra Apionem, lib. II, p. 1075. Cot.

Λίθοις λιθοβολήσατε αὐτούς [“stone them with stones”]. According to the sense and words of the Scripture of Leviticus 20, where θανάτῳ θανατούσθωσαν, “let them die the death,” and λίθοις λιθοβολήσετε αὐτούς, “you shall stone them with stones,” mean the same; as may be gathered from the same chapter, especially if it be compared with Ezekiel 16:38, 40; John 8:5; with Philo in Eusebius, Preparation for the Gospel, book VIII, ch. 7; and with Josephus, Against Apion, book II, p. 1075. Cotelerius.

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(75) ‹Βδέλυγμα› · call in col 984

Βδέλυγμα. Praefigitur ὅτι in cod. Vindob. et post ἐποίησαν subjicitur ἐν τῷ λαῷ. Sed πάντα κοιμώμενον usque ad τῷ λαῷ desunt. Cl.

Βδέλυγμα [“an abomination”]. In the Vienna codex ὅτι is prefixed, and after ἐποίησαν there is added ἐν τῷ λαῷ [“among the people”]. But from πάντα κοιμώμενον [“everyone that lies”] down to τῷ λαῷ the words are wanting. Clericus.

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(76) ‹καὶ εὐλόγησεν› · call in col 984

Εὐλόγησεν. Additur αὐτόν in cod. Vindob. Id.

Εὐλόγησεν [“he blessed”]. αὐτόν [“it”] is added in the Vienna codex. The same.

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(77) ‹καὶ ὁ σοφὸς Σολομών› · call in col 984

Καὶ ὁ σοφὸς Σολομών. Haec omissa sunt in altero Vind. Id.

Καὶ ὁ σοφὸς Σολομών [“and the wise Solomon”]. These words are omitted in the other Vienna manuscript. The same.

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(78) ‹βδελυκτὴ παρὰ› · call in col 984

Παρά. Deest in altero cod. Vind. Id.

Παρά [“before / with”]. It is wanting in the other Vienna codex. The same.

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(79) ‹Προνοίας ἕνεκα τῶν γεννωμένων› · call in col 985

Προνοίας ἕνεκα τῶν γεννωμένων. Hunc et superiorem locum illustrabunt verba Aeneae Gazaei (vel Αἰνέου σοφιστοῦ et Πλατωνικοῦ Χριστιανοῦ, si fides duobus libris mss. Regiae Bibliothecae) in dialogo, ante medium: Ἐπεὶ καὶ τῶν Ἑβραίων τὸν νόμον προσίεμαι, ὃς τοῦ λελωβημένου τὸν πατέρα κατέλευσεν, ὅτι δι' ἀκρασίαν τῆς γυναικὸς τὸν καθαρμὸν οὐχ ὑπέμεινεν, ὅθεν ἡ τῆς ὕλης πλεονεξία, καὶ ἡ αἰσχίστη τοῦ παιδὸς νόσος. Hoc est: Nam et Hebraeorum legem admitto, quae corpore foede vitiati hominis patrem adjudicavit lapidationi, eo quod ob intemperantiam purgationem conjugis non exspectaverit; unde materiae redundantia, et turpissimus prolis morbus exstitit. Quae confer cum Levit. XX, 18, et Theodorito quaest. 21 in Leviticum. Apposite etiam prae caeteris ad constitutionem Hieronymus in Ezechielis XVIII, 6: Per singulos menses, gravia atque torpentia mulierum corpora, immundi sanguinis effusione relevantur. Quo tempore si vir coierit cum muliere, dicuntur concepti fetus vitium seminis trahere; ita ut leprosi et elephantiaci ex hac conceptione nascantur, et foeda (f. et in foeda) in utroque sexu corpora parvitate (al. pravitate) vel enormitate membrorum, sanies corrupta degeneret. Nam praeter explicatam liberorum sortem (de qua Philo Judaeus De legibus specialibus, p. 781, Isidorus Pelusiota multis epistolis, Augustinus, III super Leviticum 64, et sermone 244 De tempore, atque alii) illud gravia atque torpentia corpora respondet verbis nostri auctoris, ἀκινητοτέραις ὑπαρχούσαις, quae allata paulo praecedunt. Cot.

Προνοίας ἕνεκα τῶν γεννωμένων [“out of forethought for the offspring”]. This passage and the one above will be illustrated by the words of Aeneas of Gaza (or “of Aeneas, sophist and Christian Platonist,” if two manuscript books of the Royal Library are to be trusted) in his dialogue, before the middle: “For I also accept the law of the Hebrews, which condemned to stoning the father of a man foully disfigured in body, because through incontinence he did not wait for his wife’s purification; whence the excess of matter and the child’s most shameful disease.” Compare this with Leviticus 20:18 and Theodoret, Question 21 on Leviticus. Aptly too, beyond the rest, for the constitution, Jerome on Ezekiel 18:6: “Every month the heavy and sluggish bodies of women are relieved by the outflow of unclean blood. If at that time a man has intercourse with a woman, the children conceived are said to draw a taint from the seed; so that lepers and those with elephantiasis are born of this conception, and the corrupt matter degenerates into bodies foul (perhaps: ‘and into foul’) in either sex by the smallness (elsewhere: deformity) or the enormity of their members.” For besides the lot of the children there set out (on which see Philo the Jew, On the Special Laws, p. 781; Isidore of Pelusium in many letters; Augustine, III on Lev. 64, and Sermon 244 De tempore; and others), that phrase “heavy and sluggish bodies” answers to the words of our author, ἀκινητοτέραις ὑπαρχούσαις [“being more sluggish”], which were adduced a little before. Cotelerius.

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(80) ‹Προσεγγιεῖ› · call in col 985

Προσεγγιεῖ. In secunda persona legitur in cod. Vind. προσεγγιεῖς. Cler.

Προσεγγιεῖ [“he shall approach”]. In the Vienna codex it is read in the second person, προσεγγιεῖς [“you shall approach”]. Clericus.

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(81) ‹Μήτε μὴν ἐγκυμονούσαις ὁμιλείτωσαν αὐταῖς› · call in col 985

Μήτε μὴν ἐγκυμονούσαις ὁμιλείτωσαν αὐταῖς. Ut omittam satis nota non paucorum Patrum et canonum testimonia, quae ad Christianos spectant; habes de Abrahamo, Jacobo, Amramo patre Aaronis et Mosis, levitica tribu, veteribus Hebraeis patribus seu patriarchis, apud Philonem Judaeum libro De Abrahamo, Clementem Alexandrinum Paedagogi II, cap. 10, p. 192; Stromatei III, p. 456; Joannem Chrysostomum homil. 38 in Geneseos cap. 16; Procopium Gazaeum ad idem caput, et Jonam Aurelianensem De institutione laicali, lib. II, cap. 7. Item habes de Essenis sive Essaeis, in Josepho, lib. II Ἁλώσεως, cap. 12, et in Historia Hierosolymitana Jacobi de Vitriaco, cap. 81: De Seribus, Recognitionum VIII, 48; de Pescennio denique ac Zenobia, apud scriptores Historiae Augustae. Cot.

Μήτε μὴν ἐγκυμονούσαις ὁμιλείτωσαν αὐταῖς [“nor indeed let them have intercourse with them when they are with child”]. To pass over the well-enough-known testimonies of not a few Fathers and canons which concern Christians: you have it of Abraham, Jacob, Amram the father of Aaron and Moses, the tribe of Levi, the ancient Hebrew fathers or patriarchs, in Philo the Jew, in the book On Abraham; Clement of Alexandria, Paedagogus II, ch. 10, p. 192; Stromata III, p. 456; John Chrysostom, Homily 38 on Genesis ch. 16; Procopius of Gaza on the same chapter; and Jonas of Orléans, On the Instruction of the Laity, book II, ch. 7. Likewise you have it of the Essenes or Essaeans in Josephus, book II of the Capture [the Jewish War], ch. 12, and in the Jerusalem History of James of Vitry, ch. 81; of the Seres, Recognitions VIII, 48; and lastly of Pescennius and Zenobia, in the writers of the Augustan History. Cotelerius.

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(82) ‹Γαμετάς› · call in col 985

Γαμετάς. Additur in ms. Vind.: Καὶ ὅτι συνερχόμενοι ἀλλήλοις, κἂν μὴ λούσωνται, καθαροί εἰσιν, μοιχὸν δὲ ἢ πόρνον λουτρὸν οὐ καθαρεῖ. Cl.

Γαμετάς [“wives”]. There is added in the Vienna manuscript: “And that those who come together with one another, even if they do not bathe, are clean; but a bath will not cleanse an adulterer or a fornicator.” Clericus.

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(83) ‹Ὁμοίως οἱ› · call in col 985

Οἱ. In ms. Vind. καὶ οἱ. Id.

Οἱ [“the”]. In the Vienna manuscript: καὶ οἱ. The same.

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(84) ‹ἔλαφος σῆς› · call in col 985

Σῆς. Omittitur in cod. Vind. Id.

Σῆς [“your”]. It is omitted in the Vienna codex. The same.

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(68) ‹anchor not seen› · call in col 986

Matth. IX, 22.

Matthew 9:22.

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(69) ‹anchor not seen› · call in col 986

Lev. XVIII, 19.

Leviticus 18:19.

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(70) ‹anchor not seen› · call in col 986

Ezech. XVIII, 6.

Ezekiel 18:6.

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(71) ‹anchor not seen› · call in col 986

II Tim. III, 4.

2 Timothy 3:4.

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(72) ‹anchor not seen› · call in col 986

Coloss. III, 18.

Colossians 3:18.

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(73) ‹dominum eum vocans› · call in col 986

I Petr. III, 6.

1 Peter 3:6.

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(74) ‹dicendo› · call in col 986

l. Pseudo-Ignat. ad Antioch. 9.

Read [compare] pseudo-Ignatius, To the Antiochenes 9.

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(75) ‹meus senex est› · call in col 986

Gen. XVIII, 12.

Genesis 18:12.

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(76) ‹ut propria membra› · call in col 986

Ephes. V, 25, 28.

Ephesians 5:25, 28.

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(77) ‹susceptionem adjutrices› · call in col 986

Pseudo-Ignat. ad Philipp. 13, ad Heron. 4

Pseudo-Ignatius, To the Philippians 13, To Hero 4.

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(78) ‹anchor not seen› · call in col 987

Prov. V, 18.

Proverbs 5:18.

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(79) ‹anchor not seen› · call in col 987

Mal. II, 14.

Malachi 2:14.

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(80) ‹anchor not seen› · call in col 987

Levit. XII, etc.

Leviticus 12, etc.

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(81) ‹anchor not seen› · call in col 987

Num. XIX.

Numbers 19.

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(85) ‹Τῷ› · call in col 988

Τῷ. Est ἐν τῷ in ms. Vind. Cler.

Τῷ. It is ἐν τῷ in the Vienna manuscript. Clericus.

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(86) ‹Νομίμῳ› · call in col 988

Νομίμῳ. Legit idem cod. νομίμων, eodem sensu. Id.

Νομίμῳ [“lawful”]. The same codex reads νομίμων, with the same sense. The same.

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(87) ‹Ἀπαρατηρήτως προσευχέσθωσαν› · call in col 988

Ἀπαρατηρήτως προσευχέσθωσαν. Theanus Pythagoricae elegans fertur apophthegma, laudatum a Clemente Alexandrino, postque eum a Theodorito: quae interrogata, ποσταία γυνὴ ἀπὸ ἀνδρὸς εἰς τὸ Θεσμοφόριον κάτεισιν, respondit: Ἀπὸ μὲν τοῦ ἰδίου, καὶ παραχρῆμα, ἀπὸ δὲ τοῦ ἀλλοτρίου, οὐδεπώποτε. Quod sequitur de lavatione, accipiet lucem ex his B. Chrysostomi, homil. 18, in I ad Corinthios: Τοῦτο δὲ καὶ ἡμῖν ἔθος· ἀπὸ μὲν γὰρ πλεονεξίας καὶ ἁρπαγῆς οὐκ ἄν τις σπουδάσειεν ἐπὶ βαλανεῖον ἐλθεῖν, ἀλλ' ἀδιαφόρως ἐπὶ τὴν οἰκίαν ἄνεισιν· ἀπὸ δὲ μίξεως πόρνης, καθάπερ ὅλως γενόμενος ἀκάθαρτος, ἐπὶ τὸ λούσασθαι ἔρχεται. Est autem hic quoque noster mos: nam ab avaritia quidem, fraude, et rapina non curarit quisquam ire in balneum, sed citra ullum discrimen redit domum: a concubitu autem cum meretrice, tanquam totus effectus immundus, venit ad lavandum. Vide Luciani Amores. Tertullianus de Oratione cap. 11: Omnibus licet membris lavet quotidie Israel, nunquam tamen mundus est. Cot.

Ἀπαρατηρήτως προσευχέσθωσαν [“let them pray without scrupulous observance”]. An elegant saying is reported of Theano the Pythagorean, cited by Clement of Alexandria and after him by Theodoret: who, being asked on what day after being with a man a woman may go down to the Thesmophorion, answered: “From her own husband, at once; from another’s, never.” What follows about washing will receive light from these words of blessed Chrysostom, Homily 18 on 1 Corinthians: “And this is our custom too: for after covetousness and robbery no one would be anxious to go to the bath, but goes up to his house without a thought; whereas after intercourse with a harlot, as though become wholly unclean, he goes to wash.” See Lucian’s Amores. Tertullian, On Prayer, ch. 11: “Though Israel wash every day in all his members, yet he is never clean.” Cotelerius.

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(88) ‹Λουσάμενοι› · call in col 988

Λουσάμενοι. Cod. Vind., λελουμένοι. Cler.

Λουσάμενοι [“having bathed”]. The Vienna codex: λελουμένοι. Clericus.

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(89) ‹Συμπαρατηρεῖσθαι› · call in col 988

Συμπαρατηρεῖσθαι. Sine praepositione σύν, est παρατηρεῖσθαι in cod. Vind. Id.

Συμπαρατηρεῖσθαι. Without the preposition σύν, it is παρατηρεῖσθαι [“to observe”] in the Vienna codex. The same.

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(90) ‹Ἀλλότριον› · call in col 988

Ἀλλότριον. In eodem cod.: τοῦτο ἀλλότριον· οὐ δεῖ καὶ συνιέναι ἐν τοῖς κοιμητηρίοις τῶν καὶ ψάλλειν ὑπὲρ τῶν ἐν πίστει κεκοιμημένων. Id.

Ἀλλότριον [“alien”]. In the same codex: “this is alien: … and to assemble in the cemeteries … and to sing psalms for those who have fallen asleep in the faith” [the Greek is set as printed; it does not construe as it stands]. The same.

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(91) ‹Φυσικά› · call in col 988

Φυσικά. Τὰ φυσικά. Cod. Vind. Id.

Φυσικά [“natural things”]. Τὰ φυσικά [with the article], the Vienna codex. The same.

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(92) ‹συναθροίζεσθε ἐν τοῖς κοιμητηρίοις› · call in col 988

Ἀπαρατηρήτως δὲ συναθροίζεσθε ἐν τοῖς κοιμητηρίοις. Conventuum qui in coemeteriis fieri solebant meminit Eusebius Hist. eccl. lib. IX, cap. 2, estque mos ille longe notissimus. Sed nolim eo trahi locum S. Athanasii Apologia de fuga sua p. 704: Τῇ γὰρ ἑβδομάδι μετὰ τὴν ἁγίαν Πεντηκοστὴν ὁ λαὸς νηστεύσας ἐξῆλθε περὶ (ita quoque apud Socratem ac Theodoritum, at in Nicephoro παρὰ) τὸ κοιμητήριον εὔξασθαι. Nam περί illud seu παρά, quod Historiae tripartitae lib. V, cap. 3, vertitur ad, significat prope sive juxta; ἐν ἐρήμῳ τόπῳ πλησίον τοῦ κοιμητηρίου, dicitur ab eodem magno Patre Apologia ad imperatorem, p. 692. Cot.

Ἀπαρατηρήτως δὲ συναθροίζεσθε ἐν τοῖς κοιμητηρίοις [“And assemble without scrupulous observance in the cemeteries”]. Eusebius, Ecclesiastical History, book IX, ch. 2, mentions the gatherings that used to be held in the cemeteries, and that custom is very well known indeed. But I should not wish the passage of St. Athanasius, Apology for his Flight, p. 704, to be drawn to this: “For in the week after holy Pentecost the people, having fasted, went out about (so also in Socrates and Theodoret, but in Nicephorus παρά) the cemetery to pray.” For that περί or παρά, which in the Tripartite History, book V, ch. 3, is rendered “to,” means “near” or “beside”; “in a desert place near the cemetery,” it is said by the same great Father in the Apology to the Emperor, p. 692. Cotelerius.

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(93) ‹ὑπὲρ τῶν κεκοιμημένων μαρτύρων› · call in col 988

Ψάλλοντες ὑπὲρ τῶν κεκοιμημένων μαρτύρων. Pro martyribus caeterisque beatitudine fruentibus psallere ac offerre, non est precari ut remissionem delictorum consequantur et salvi fiant, quae preces illos injuria afficerent: est tum orare ut eorum meriti fiamus participes, utque ipsorum deprecationibus nostrae exaudiantur, tum gratias agere Deo in memoriam illorum, laudem, gloriam atque honorem. Sic explicant liturgiae, etiam Clementis nostri; Constantinus imperator oratione ad sanctorum coetum cap. 12, quo loci memorantur ὕμνοι καὶ ψαλτήρια καὶ εὐφημίαι καὶ εὐχαριστίας θυσία· Cyrillus Hierosol., catechesi mystagogica 5; Epiphanius haeresi 75, quae est Aerii, sect. 7; Chrysostomus in Acta, homil. 21; Augustinus Tractatu 84 in Joannem, et sermone 17 de verbis Apostoli; Dionysius, De ecclesiastica hierarchia cap. 3; Innocentius PP. III, Nicolaus Cabasilas, Symeon Thessalonicensis, cum aliis. Noti sunt versus Hildeberti: Nam dum pro justo sacris assistitur aris, / Pro justo grates ipse minister agit. Cot.

Ψάλλοντες ὑπὲρ τῶν κεκοιμημένων μαρτύρων [“singing psalms for the martyrs who have fallen asleep”]. To sing psalms and to offer for the martyrs and the others who enjoy beatitude is not to pray that they may obtain remission of sins and be saved — prayers which would do them wrong: it is both to pray that we may be made sharers in their merit and that our prayers may be heard through their intercessions, and to give thanks to God in their memory, praise, glory and honour. So the liturgies explain it, including that of our Clement; the emperor Constantine in the Oration to the Assembly of the Saints, ch. 12, where there are mentioned “hymns and psalteries and acclamations and the sacrifice of thanksgiving”; Cyril of Jerusalem, Mystagogical Catechesis 5; Epiphanius, Heresy 75, which is that of Aerius, sect. 7; Chrysostom on Acts, Homily 21; Augustine, Tractate 84 on John, and Sermon 17 On the Words of the Apostle; Dionysius, On the Ecclesiastical Hierarchy, ch. 3; Pope Innocent III, Nicholas Cabasilas, Symeon of Thessalonica, with others. The verses of Hildebert are well known: “For while one stands at the sacred altars for a just man, / the minister himself gives thanks for the just man.” Cotelerius.

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(82–92) ‹scripture references, set as one line under the text› · calls in col 990 82 Psal. CXV, 15. 83 Psal. CXIV, 7. 84 Prov. X, 7. 85 Sap. III, 1. 86 Matth. XXII, 31. 87 Exod. III, 6. 88 Luc. XX, 38. 89 IV Reg. XIII, 21. 90 Gen. L, 1. 91 Exod. XIII, 19. 92 Jos. XXIV, 32.

82 Psalm 115:15. 83 Psalm 114:7. 84 Proverbs 10:7. 85 Wisdom 3:1. 86 Matthew 22:31. 87 Exodus 3:6. 88 Luke 20:38. 89 4 Kings 13:21. 90 Genesis 50:1. 91 Exodus 13:19. 92 Joshua 24:32. (The first numerals of the upper row are faint in the scan; they are read by count back from 88.)

VARIORUM NOTAE. (printed under page 492)

(94) ‹Ψάλλοντες προπέμπετε αὐτούς› · call in col 990

Ψάλλοντες προπέμπετε αὐτούς. Socrates lib. vii, cap. 46 : Αὐτοῦ τὸ σῶμα ἄχρι τοῦ μνήματος σὺν ψαλμῳδίαις παρέπεμπον. Chrysostomus homil. 4 in Epistolam ad Hebraeos, ὡς ἀθλητὰς αὐτοὺς προπέμπομεν, et sermone in textum Apostoli I Thessal. iv, 13, tom. V, καθάπερ τοὺς ἐπ' ἀρχὴν καλουμένους. Unde Gregorio Nysseno in Vita Macrinae, μυστικὴ πομπὴ dicitur. Scilicet, Christianorum est laetari in funere piorum : uti docetur a S. Chrysostomo multis in locis, et significatur per Hieronymum in Epitaphio Fabiolae, dum exprimitur mos canendi Alleluia in exsequiis. Mitto insignem canonem 22 concilii Toletani iii, aliaque testimonia, , quia christianam hanc traditionem (quemadmodum appellat Hieronymus in Vita Pauli Eremitae) nemo nescit. Quod autem προπέμπειν est multis, id non paucis est προκομίζειν, atque auctori incerto De Persica captivitate, quem R. P. Francisco Combefisio acceptum ferimus, p. 366 : Τοὺς ἀδελφοὺς ἡμῶν, inquit, πολλάκις προκομίζοντες, ἢ λιτὰς καὶ ἱκεσίας τῷ Θεῷ ὑπὲρ τῶν ἀπειλῶν (conjicio ἀπελθόντων) προσφέροντες, καὶ ἐκεῖσε τοῖς προειρημένοις ἐνασχολούμεθα. Id est, Saepe cum fratres nostros efferimus, aut Deo preces ac supplicationes pro defunctis offerimus, etiam illic in supra dictis rebus occupamur, delictis videlicet. Cot.

"Escort them with psalm-singing." Socrates, book 7, chapter 46: "They accompanied his body as far as the tomb with psalmody." Chrysostom, homily 4 on the Epistle to the Hebrews, "we escort them as athletes", and in the sermon on the Apostle's text 1 Thessalonians 4:13, vol. V, "like those who are called to an office". Hence in Gregory of Nyssa's Life of Macrina it is called a "mystic procession". It belongs, that is, to Christians to rejoice at the burial of the godly: as is taught by St. Chrysostom in many places, and is indicated by Jerome in the Epitaph of Fabiola, where the custom of singing Alleluia at funerals is described. I pass over the notable canon 22 of the third council of Toledo, and other testimonies, because no one is ignorant of this "Christian tradition" (as Jerome calls it in the Life of Paul the Hermit). Now what many express by προπέμπειν, not a few express by προκομίζειν, among them the unknown author On the Persian Captivity, whom we owe to the Rev. Father François Combefis, p. 366: "Often," he says, "when carrying out our brethren, or offering litanies and supplications to God for the threats" (I conjecture "for the departed"), "even there we are busied with the aforesaid things." That is, "Often when we carry out our brethren, or offer prayers and supplications to God for the dead, even there we are occupied with the things spoken of above," namely with sins. Cotelier.

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(95) ‹Πεφονευμένον ὑπὸ πειρατῶν Συρίας› · call in col 990

Πεφονευμένον ὑπὸ πειρατῶν Συρίας. In LXX, IV Reg. XIII, 20 : Καὶ ἀπέθανεν Ἐλισαιὲ, καὶ ἔθαψαν αὐτόν· καὶ μονόζωνοι Μωὰβ ἦλθον ἐν τῇ γῇ, ἐλθόντος τοῦ ἐνιαυτοῦ, καὶ ἐγένετο αὐτῶν θαπτόντων τὸν ἄνδρα, καὶ ἰδοὺ εἶδον τὸν μονόζωνον, καὶ ἔῤῥιψαν τὸν ἄνδρα ἐν τῷ τάφῳ Ἐλισαιέ· καὶ ἐπορεύθη, καὶ ἥψατο τῶν ὀστέων Ἐλισαιὲ, καὶ ἔζησε, καὶ ἀνέστη ἐπὶ τοὺς πόδας αὐτοῦ. Eo, inquam, in loco ambiguitas vocis αὐτῶν, respondentis Hebraico הם, quod ex sensu optime redditur a Latino interprete per quidam, turbavit non paucos, ut sepultores istos arbitrarentur esse ipsos grassatores, qui terrae mandarent aut hominem a se occisum, aut commilitem suum et collatronem. Prima sententia est etiam illius qui Chronicum vocatum Alexandrinum composuit p. 242, necnon auctoris Tractatus de resurrectione Domini, tom. IX Operum S. Hieronymi ; secunda est nostri, et Zonarae in Annalibus, post Josephum Antiquit. Judaic. lib. ix, cap. 9 ; tertia Athanasii in Synopsi Scripturae, Pseudo-Epiphanii in Vita Elisaei ubi μονόζωος una littera minus legitur, itemque Georgii Cedreni in Compendio historiarum. Rectius e Graecis Asterius Encomio in sanctos martyres, ac Eulogius Alexandrinus lib. v Adversus Novatianos, apud Photium cod. 280. Vide in hoc Opere p. 842, C. Id.

"Slain by raiders of Syria." In the Septuagint, 4 Kings 13:20: "And Elisha died, and they buried him; and light-armed bands of Moab came into the land at the coming of the year, and it came to pass as they were burying the man, that behold they saw the light-armed band, and they cast the man into the tomb of Elisha; and he went, and touched the bones of Elisha, and he lived, and stood up upon his feet." In that place, I say, the ambiguity of the word αὐτῶν ("they"), answering to the Hebrew הם, which the Latin translator renders excellently according to the sense by quidam ("certain men"), has confused not a few, so that they supposed those buriers to be the raiders themselves, committing to the earth either a man they had killed, or a fellow-soldier and fellow-robber of their own. The first opinion is also that of the man who composed the Chronicle called Alexandrian, p. 242, and of the author of the Treatise on the Resurrection of the Lord, vol. IX of the Works of St. Jerome; the second is our author's, and that of Zonaras in the Annals, following Josephus, Jewish Antiquities, book 9, chapter 9; the third is that of Athanasius in the Synopsis of Scripture, of Pseudo-Epiphanius in the Life of Elisha, where μονόζωος is read with one letter fewer, and likewise of George Cedrenus in the Compendium of Histories. More correctly, among the Greeks, Asterius in the Encomium on the Holy Martyrs, and Eulogius of Alexandria, book 5 Against the Novatians, in Photius, codex 280. See in this Work p. 842, C. The same [Cotelier]. (The Hebrew word is small and blurred in the scan; read as הם.)

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(96) ‹τὰ λείψανα Ἰωσήφ› · call in col 990

Ἰωσήφ. Τοῦ Ἰωσὴφ melius in cod. Vind. Cl.

"Joseph." "Of Joseph", with the article, is better, in the Vienna codex. Clericus.

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(97) ‹καὶ κοσμεῖτε αὐτούς› · call in col 990

Αὐτούς. Melius sine dubio ἑαυτούς, in cod. Vindob. Id.

"Them." Better without doubt "yourselves", in the Vienna codex. The same.

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(98) ‹τὴν ἐπαγγελίαν τοῦ Θεοῦ› · call in col 990

Τοῦ Θεοῦ. Αὐτοῦ, in cod. Vind. rectius ut vitetur repetitio vocis Θεοῦ. Id.

"Of God." "His", in the Vienna codex, more correctly, so that the repetition of the word "God" is avoided. The same.

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(93–99) ‹scripture references, set as one line under the text› · calls in col 992 93 Marc. XIII, 26. 94 Marc. XVI, 19. 95 Act. I, 2, etc. 96 Hebr. VIII, 1. 97 Psal. LXXIX, 2. 98 Psal. CIX, 1. 99 Act. VII, 55.

93 Mark 13:26. 94 Mark 16:19. 95 Acts 1:2, etc. 96 Hebrews 8:1. 97 Psalm 79:2. 98 Psalm 109:1. 99 Acts 7:55. (The call numerals are faint in the scan; they are read in sequence from the foregoing page.)

VARIORUM NOTAE. (printed under page 493)

(99) ‹Τῷ οὖν δυναμένῳ› · call in col 992

Τῷ οὖν δυναμένῳ, etc. Desideratur ad sensum in hac longa periodo nonnihil. Ac forte, quod contingere solet scribentibus negligenter, nec semel scripta relegentibus, nostro usu venit, ut longius abreptus, superiorum immemor putaverit se dixisse quod non dixerat. Ἀνακόλουθον et ἀναπόδοτον vocant grammaticorum filii. Cot.

"To him therefore who is able," etc. Something is wanting to the sense in this long period. And perhaps, as commonly befalls those who write carelessly and do not read over what they have once written, it happened to our author that, carried too far along and forgetful of what went before, he supposed he had said what he had not said. The sons of the grammarians call it anacoluthon and anapodoton. Cotelier.

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(100) ‹Καταδέχεσθαι› · call in col 992

Καταδέχεσθαι. Magis placet εἰσδέχεσθαι, quod est in cod. Vind. Cler.

"To receive" (καταδέχεσθαι). The reading εἰσδέχεσθαι, "to take in", which is in the Vienna codex, pleases more. Clericus.

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(1) ‹ἀρχιερέα πάντων τῶν λογικῶν ταγμάτων› · call in col 992

Ἀρχιερέα πάντων τῶν λογικῶν ταγμάτων. Nisi sobrie intelligatur, ad Origenismum accedit; affine his Origenis tomo i in Joannem : Μέγας ἐστὶν ἀρχιερεὺς, οὐχ ὑπὲρ ἀνθρώπων μόνων, ἀλλὰ καὶ παντὸς λογικοῦ, τὴν ἅπαξ θυσίαν προσενεχθεῖσαν ἑαυτὸν ἀνενεγκών. Christus magnus est pontifex, non pro solis hominibus, sed etiam pro omni quod rationis est capax, hostiam semel oblatam seipsum offerens. Videsis doctissimi clarissimique viri Danielis Huetii Origeniana : et nos infra. Cot.

"High priest of all the rational orders." Unless it is soberly understood, it comes near to Origenism; it is akin to these words of Origen in tome 1 on John: "He is a great high priest, not for men only, but also for every rational being, having offered up himself, the sacrifice once offered." "Christ is a great high priest, not for men alone, but also for everything that is capable of reason, offering himself as the victim once offered." See, if you will, the Origeniana of that most learned and distinguished man Daniel Huet: and ourselves below. Cotelier.

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(2) ‹δι' οὗ› · call in col 992

Δι' οὗ. Ejusmodi loquendi genere libenter utebantur Ariani. Sed est in cod. Vind. αὐτῷ ex orthodoxorum sententia. Cler.

"Through whom." The Arians gladly used this manner of speaking. But in the Vienna codex there is "to him", in accordance with the view of the orthodox. Clericus.

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(3) ‹τῷ παντοκράτορι› · call in col 992

Τῷ παντοκράτορι. In eodem, ex eorumdem consuetudine : Σὺν τῷ Πατέρι καὶ τῷ συναϊδίῳ Πνεύματι εἰς τοὺς αἰῶνας τῶν αἰώνων. Id.

"To the Almighty." In the same codex, after the custom of the same [the orthodox]: "With the Father and the co-eternal Spirit unto the ages of ages." The same.

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(100) ‹Ἀπαγόρευσις θυμοῦ, φθόνου› · call in col 992 (Greek list of the chapters of Book VII, heading β΄; the note stands under the Latin list in col 991)

100 L. φόνου.

100 Read φόνου ("of murder") [for φθόνου, "of envy"].

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(1) ‹anchor not visible in the foot image; the call stands higher in the Greek list of chapters› · call in col 993 (Greek list; the Latin list in col 994 shows no call in the part seen)

1 al. ὀλιγοψύχου.

1 Elsewhere [another reading]: ὀλιγοψύχου ("of the faint-hearted").

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(2–7) ‹scripture references and short notes, set as one line under the text› · calls in col 995 (call 4 stands only in the Greek, col 996, after Ἠλία) 2 Citat Anastasius. quaest. 15. 3 Deut. XXX, 15, 19. 4 in Anast. Ἠλιού. 5 III Reg. XVIII, 21. 6 Matth. VI, 24. 7 I Tim. IV, 10.

2 Anastasius cites it, question 15. 3 Deuteronomy 30:15, 19. 4 In Anastasius: Ἠλιού. 5 3 Kings 18:21. 6 Matthew 6:24. 7 1 Timothy 4:10. (Call numerals faint in the scan; read in sequence.)

VARIORUM NOTAE. (printed under page 497)

(4) ‹ΠΕΡΙ› · call in col 995 (title of the book)

Περί, etc. Ἐν ᾧ περὶ τῆς κατὰ Θεὸν ἀκριβοῦς πολιτείας, καὶ εὐχαριστίας καὶ μυήσεως ὑποτύπωσις, ἐν κεφ. η΄. Ms. Vind. Cler.

"Concerning," etc. "In which is an outline concerning the strict way of life according to God, and thanksgiving and initiation, in 8 chapters." The Vienna manuscript. Clericus. (The chapter numeral is small in the scan; read as η΄, uncertain.)

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(5) ‹Ἔκλεξαι τὴν ζωήν› · call in col 995

Τὴν ζωήν. Ὁδὸν τῆς ζωῆς. Ms. Vind. Id.

"Life." "The way of life." The Vienna manuscript. The same.

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(6) ‹τοῦ προφήτου Ἠλία› · call in col 995

Τοῦ προφήτου Ἠλία. In Anastasii Quaestionibus, Bibliothecae Regiae mss. 200, 1789, 2206, Ἡλία : ubi impressae Ἡλιοῦ, et ms. 1107, Ἠλιοῦ. Graeci enim quoque in hoc nomine saepe aspirationem ponunt, minus bene : solentque genitivum facere Ἡλία, aut Ἡλιού, Ἡλιοῦ et Ἡλίου, nominativum vero Ἡλίας aut Ἡλιού : pro quo ultimo cum imperitus librarius in oratione Nicetae de archangelis Michaele et Gabriele exarasset Ἡλίου, putavit vir doctus Petrus Possinus corrigendum esse Ἡλίας. Cot.

"Of the prophet Elijah." In the Questions of Anastasius, the Royal Library manuscripts 200, 1789, 2206 have Ἡλία; where the printed editions have Ἡλιοῦ, and manuscript 1107 Ἠλιοῦ. For the Greeks too often put the aspirate on this name, less correctly: and they are accustomed to make the genitive Ἡλία, or Ἡλιού, Ἡλιοῦ and Ἡλίου, but the nominative Ἡλίας or Ἡλιού: and when, for this last, an unskilled copyist in Nicetas's oration on the archangels Michael and Gabriel had written Ἡλίου, the learned Petrus Possinus thought it should be corrected to Ἡλίας. Cotelier. (The breathings on the several forms of the name cannot be told apart with certainty in the scan; rough and smooth are set here as best read.)

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(7) ‹ταῖς ἰγνύαις› · call in col 995

Ἰγνύαις. Vox ambigua videtur, uti est Hebraica. Hesychius; ἰγνύα· ψυχὴ, ἢ τὸ τοῦ γόνατος ὄπισθεν μέρος. Unde in dubium revocari potest quod conjiciunt, Luciferum, quia lib. i, pro Athanasio, p. 33, vertit sensu vestro, legisse ἐννοίαις (non ἰγνύαις) ὑμῶν. III Reg. XVIII, 21. Id.

"Hams" (ἰγνύαις). The word seems ambiguous, as the Hebrew one is. Hesychius: "ἰγνύα: soul, or the part behind the knee." Hence one may call in doubt what they conjecture, that Lucifer, because in book 1 For Athanasius, p. 33, he translates "in your mind", read ἐννοίαις ("thoughts"), not ἰγνύαις, ὑμῶν. 3 Kings 18:21. The same.

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(8–30) ‹scripture references and short notes, set in four lines under the text› · calls in col 998 (calls 9, 10, 16 and 19 concern the Greek, col 997) 8 Sap. I, 13; II, 24. 9 l. φόνου. 10 Anast. ibid. 11 Deut. VI, 5. 12 Marc. XII, 32. 13 Lev. XIX, 18. 14 Tob. IV, 16. 15 Matth. V, 44. 16 Anast. inserit πέφυκεν. 17 Luc. VI, 32. 18 Matth. V, 47. 19 Anast. τελῶναι. 20 Deut. XXIII. 21 I Petr. II, 11. 22 Matth. V, 39. 23 Psal. VII, 5. 24 Matth. V, 41, 40. 25 Luc. VI, 30; Matth. V, 42. 26 Psal. CXI, 5. 27 Matth. V, 45. 28 Prov. III, 9. 29 Gal. VI, 10. 30 Exod. XX, 13.

8 Wisdom 1:13; 2:24. 9 Read φόνου ("of murder"). 10 Anastasius, in the same place. 11 Deuteronomy 6:5. 12 Mark 12:32. 13 Leviticus 19:18. 14 Tobit 4:16. 15 Matthew 5:44. 16 Anastasius inserts πέφυκεν ("is by nature"). 17 Luke 6:32. 18 Matthew 5:47. 19 Anastasius: τελῶναι ("tax-collectors"). 20 Deuteronomy 23. 21 1 Peter 2:11. 22 Matthew 5:39. 23 Psalm 7:5. 24 Matthew 5:41, 40. 25 Luke 6:30; Matthew 5:42. 26 Psalm 111:5. 27 Matthew 5:45. 28 Proverbs 3:9. 29 Galatians 6:10. 30 Exodus 20:13. (Call numerals faint in the scan; read in sequence. The join of the two halves of the second line, at call 19, falls at the edge of both images.)

VARIORUM NOTAE. (printed under page 498)

(8) ‹Ἀλλοτρίου› · call in col 998

Ἀλλοτρίου. In margine cod. Vindob. est hoc scholium : Ὁ γὰρ Θεὸς θάνατον οὐκ ἐποίησε, φθόνῳ δὲ διαβόλου θάνατος εἰς τὸν κόσμον εἰσῆλθεν. Cler.

"Of the alien one." In the margin of the Vienna codex there is this scholium: "For God did not make death, but by the envy of the devil death entered into the world." Clericus.

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(9) ‹Ἀπηγορευμένης› · call in col 998

Ἀπηγορευμένης. Cod. Vind. ἀνοσίας πράξεως Σοδομιτικῆς, quae Glossema redolent. Id.

"Forbidden." The Vienna codex has "of the unholy Sodomitic deed", words which smell of a gloss. The same.

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(10) ‹Διανοίας› · call in col 998

Διανοίας. Cod. Vind. καρδίας. Id.

"Mind." The Vienna codex has "heart". The same.

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(11) ‹Καὶ σύ› · call in col 998

Καὶ σύ, etc. Scholium hoc legitur in cod. Vindob.: τουτέστιν ὃ σὺ μισεῖς ἄλλῳ οὐ ποιήσεις. Id.

"And you," etc. This scholium is read in the Vienna codex: "that is, what you hate you shall not do to another." The same.

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(12) ‹εἰς τὴν δεξιάν› · call in col 998

Εἰς τὴν δεξιάν. Hae voces et proxime sequens absunt in cod. Vind. Id.

"On the right." These words and the one next following are absent in the Vienna codex. The same.

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(13) ‹μὴ ἀπαίτει. Τῷ› · call in col 998

Τῷ, etc. Deest integrum hoc praeceptum in cod. Vind. Id.

"To him," etc. This whole precept is wanting in the Vienna codex. The same.

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(14) ‹μὴ ἀποστραφείς› · call in col 998

Ἀποστραφείς. Deest in eodem cod. Id.

"Turning away." It is wanting in the same codex. The same.

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(31–47) ‹scripture references and short notes, set in three lines under the text› · calls in col 999 (calls 38 and 40 concern the Greek, col 1000) 31 Gen. II, 24. 32 Epist. Barn. cap. 19. 33 Levit. XVIII, 22. 34 Gen. XIX. 35 Deut. XXVII. 36 Deut. XXIII, 17. 37 Exod. XX, 15. 38 Anast. Ἄχαν. 39 Jos. VII. 40 al. Γιεζῆ, in Anast. Γιεζή. 41 IV Reg. V. 42 Joan. XII, 6. 43 Matth. XXVII. 44 Act. I. 45 Act. V. 46 Anast. ibid. 47 Exod. XXII, 18.

31 Genesis 2:24. 32 Epistle of Barnabas, chapter 19. 33 Leviticus 18:22. 34 Genesis 19. 35 Deuteronomy 27. 36 Deuteronomy 23:17. 37 Exodus 20:15. 38 Anastasius: Ἄχαν. 39 Joshua 7. 40 Elsewhere Γιεζῆ; in Anastasius Γιεζή. 41 4 Kings 5. 42 John 12:6. 43 Matthew 27. 44 Acts 1. 45 Acts 5. 46 Anastasius, in the same place. 47 Exodus 22:18. (Call numerals faint in the scan; read in sequence.)

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(15) ‹Οὐ παιδοφθορήσεις› · call in col 999

Οὐ παιδοφθορήσεις. Infandum scelus dicitur διαφθορὰ in titulo, proprie, ex dictato Hesychii magni magistri, διαφθορᾶς, ἐχθρᾶς βδελυρίας. Lexicon Cyrilli : «Διαφθορὰ, παιδὸς ἢ παρθένου. Stuprum.» Ἀῤῥενοφθορεῖν apud Gregorium Nyssenum De Vita Mosis, et Caesarium quaestione 109. Alio sensu Joannes monachus in Canonario παιδοφθορίαν definit, τὸ κόρην παρθένον νεᾶνιν πρὸ τῆς ἥβης, ἤγουν πρὸ τῶν δώδεκα χρόνων διαφθαρῆναι. Porro istud οὐ παιδοφθορήσεις junctum cum οὐ μοιχεύσεις et οὐ πορνεύσεις, a Barnaba habet quoque Clemens Alexandrinus Admonitione ad gentes, p. 67, et Paedagogi lib. ii, cap. 10. Cot.

"You shall not corrupt boys." The unspeakable crime is called διαφθορά ("corruption") in the heading, properly so, by the teaching of the great master Hesychius: "διαφθορᾶς: of hateful abomination." The Lexicon of Cyril: "Διαφθορά, of a boy or of a virgin. Defilement." Ἀῤῥενοφθορεῖν ("to corrupt males") is found in Gregory of Nyssa, On the Life of Moses, and in Caesarius, question 109. In another sense John the monk in the Canonarium defines παιδοφθορία as "the corrupting of a maiden, a virgin girl, before puberty, that is, before twelve years". Moreover this "you shall not corrupt boys", joined with "you shall not commit adultery" and "you shall not commit fornication", Clement of Alexandria also has from Barnabas, in the Exhortation to the Gentiles, p. 67, and in the Paedagogus, book 2, chapter 10. Cotelier.

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(16) ‹Τοῦ Νεεμὰν τὴν λέπραν› · call in col 999

Τοῦ Νεεμὰν τὴν λέπραν. Hoc nomen, quod scribitur etiam Ναιμὰν, Νεαιμὰν, Νααμὰν, Νεεμμὰν, et Νεεμᾶν, restituendum videtur, in formula juramenti Judaici lib. ii Juris Graeco-Romani, p. 120 : Δώη μοι Κύριος ὁ Θεὸς τὴν λέπραν τοῦ Γιεζῆ, καὶ τοῦ Ἀμμᾶ. Id.

"The leprosy of Naaman." This name, which is also written Ναιμάν, Νεαιμάν, Νααμάν, Νεεμμάν and Νεεμᾶν, seems to need restoring in the formula of the Jewish oath in book 2 of the Jus Graeco-Romanum, p. 120: "May the Lord God give me the leprosy of Gehazi, and of Ammas." The same.

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(17) ‹τεκνοκτονίας› · call in col 999 (chapter heading)

Τεκνοκτονίας. Ψεύδους. In cod. Vind. e quo abest ψευδομαρτυρίας. Cl.

"Of child-murder." "Of falsehood," in the Vienna codex, from which "of false witness" is absent. Clericus.

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(18) ‹τέκνον σου ἐν φθορᾷ› · call in col 999

Οὐ φονεύσεις τέκνον σου ἐν φθορᾷ. Optime, ex Barnaba : licet Anastasii Quaestiones manuscriptae exhibeant : Οὐ φονεύσεις βρέφος ἐν διαφθορᾷ· πᾶν γὰρ τὸ ἐξεικονισμένον, ψυχὴν λαβὸν παρὰ Θεοῦ, φονευθὲν ἀδίκως, ἐκδικηθήσεται. Voces φθορὰ, διαφθορὰ, φθείρειν, διαφθείρειν, φθορεὺς, φθόριος, etc., in explicando abortu frequenter occurrere, apud sacros et profanos auctores, notius est quam ut loca proferre sit necesse, si demas pauca, quae aut illustria sunt, aut opis criticae videntur indigere. Qualia prae oculis habeo ista Clementis Alexandrini Paedag. ii, 10, p. 194 : Αὗται γὰρ πορνείας ἐπικαλύμματι (vel ἐπὶ καλύμματι) τοῖς ἐς παντελῆ κατασπῶσι φθορὰν φθορίοις συγχρώμεναι φαρμάκοις, ἐξαναλίσκουσιν ἅμα τῷ ἐμβρύῳ τὴν φιλανθρωπίαν. Basilii canone 2 : Φθείρασα κατ' ἐπιτήδευσιν, φόνου δίκην ὑπέχει, etc., Lexici Graeco-Latini veteres : «Διαφθορὰ, ἐπὶ ἀμβλώσεως. Abortus.» Concilii Ancyrani can. 21 : Περὶ τῶν γυναικῶν τῶν ἐκπορνευουσῶν, καὶ ἀναιρουσῶν τὰ γεννώμενα, καὶ σπουδαζουσῶν τὰ φθόρια ποιεῖν. Suidae, ἀμβλωθρίδια· ἐκτρώματα (sic constituo etiam ex veteribus libris), τὰ ἐξημβλωμένα ἔμβρυα. Καὶ ἀμβλωθρίδιον, αὐτό τε τὸ φθόριον φάρμακον, καὶ δὴ καὶ τὸ διαφθαρέν. Hesychii : Ἀμβλώσσειν· ὠμοτοκεῖν. Ἀμβλωθρίδια· τὰ ἐξηπλωμένα (pro ἐξημβλωμένα) ἔμβρυα. Denique Josephi lib. ii contra Apionem, p. 1074 : Ὁ νόμος γυναιξὶν ἀπεῖπεν, μήτε ἀμφιβάλλειν ποτὲ ἔν τινι τῶν αὐτῆς, μήτε διαφθείρειν· ἀλλὰ μηχανῇ τινι προσέπεσθαι αὐτοῦ (vel αὐτῷ), τεκνοκτόνος γὰρ ἂν εἴη, ψυχὴν ἀφανίζουσα, καὶ τὸ γένος ἐλαττοῦσα. Τοιγαροῦν εἴτις ἐπὶ λέχος ἢ φθορὰν παρέλθοι, καθαρὸς εἶναι οὐ δύναται. Ἢ καὶ μετὰ τὴν νόμιμον συνουσίαν ἀνδρὸς καὶ γυναικὸς ἀπολούσασθαι κελεύει ὁ νόμος. Ψυχῆς τε γὰρ καὶ σώματος ἐγγίνεται μολυσμὸς, ὡς πρὸς ἄλλην χώραν ὑποβαλόντων. Καὶ γὰρ ἐμφυομένη σώμασι κακοπαθεῖ ἡ ψυχὴ, καὶ τούτων αὖ πάλιν ὡς θανάτῳ διακριθεῖσα· διόπερ ἁγνείας ἐπίτασιν τοῖς τοιούτοις προσέταξεν. Latine Rufino interprete : Lex mulieribus interdixit vel celare quod statum est (cod. Reg. statutum) vel aliam machinationem corrumpere filii. Namque moechatrix est anima demoliens, et genus imminuens. Igitur si quis ad concubitum corruptionemque transierit, immundus (add. in mss. est). Oportet autem etiam (abest a (continues)

"You shall not slay your child by abortion." Excellently, from Barnabas: although the manuscript Questions of Anastasius present: "You shall not slay an infant by abortion; for everything that has been formed, having received a soul from God, if it is unjustly slain, shall be avenged." That the words φθορά, διαφθορά, φθείρειν, διαφθείρειν, φθορεύς, φθόριος and the like frequently occur in speaking of abortion, in sacred and profane authors, is too well known for it to be necessary to produce passages, except a few which are either notable or seem to need the help of criticism. Such are these that I have before my eyes, of Clement of Alexandria, Paedagogus 2, 10, p. 194: "For these women, to cover their fornication" (or "upon a covering"), "using abortive drugs that drag down to utter destruction, expend their human kindness together with the embryo." Of Basil, canon 2: "She who has destroyed [the child] of set purpose undergoes the penalty of murder," etc. Of the old Greek-Latin Lexicon: "Διαφθορά, of miscarriage. Abortion." Of the Council of Ancyra, canon 21: "Concerning women who commit fornication, and destroy what is conceived, and busy themselves with making abortifacients." Of Suidas: "ἀμβλωθρίδια: untimely births" (so I establish the text, also from the old books), "embryos that have been miscarried. And ἀμβλωθρίδιον, both the abortive drug itself, and also that which has been destroyed." Of Hesychius: "Ἀμβλώσσειν: to bring forth untimely. Ἀμβλωθρίδια: embryos spread out" (for "miscarried"). Lastly of Josephus, book 2 Against Apion, p. 1074: "The law forbade women either ever to cast forth [?] in anything of her own, or to destroy it; but by some device to follow upon it" (or "him") [the Greek is corrupt as cited], "for she would be a child-murderer, doing away with a soul and diminishing the race. Therefore if anyone should pass on to the bed or to corruption, he cannot be clean. Indeed even after the lawful intercourse of man and wife the law bids them wash. For a defilement of both soul and body arises, as of those cast upon another country. For the soul suffers when it is implanted in bodies, and again when it is parted from them as by death; wherefore he enjoined a heightened purity on such persons." In Latin, in Rufinus's translation: "The law has forbidden women either to conceal what has been set" (the Royal codex: "what has been appointed") "or by any other contrivance to destroy a child. For she is an adulteress, destroying a soul and diminishing the race. Therefore if anyone has passed over to intercourse and corruption, [he is] unclean" (the manuscripts add "is"). "But it is also needful" (it is absent from (continues)

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(48–67) ‹scripture references and short notes, set in five lines under the text› · calls in col 1002 (call 50 concerns the Greek, col 1001) 48 Exod. XXI, 23, in LXX. 49 Barn. xix. 50 Anast. ὀμόσαι. 51 Exod. XX, 17. 52 Matth. V, 34. 53 Psal. LXII, 12. 54 Exod. XX, 16. 55 Prov. XIV, 31. 56 Lege Anastasium ibidem, et confer. 57 Prov. XII, 28. 58 l. Barn., cap. 19. 59 Prov. VI, 2. 60 Psal. CXXXIX, 12. 61 Matth. XII, 36. 62 Levit. XIX, 11. 63 Psal. V, 7. 64 Barn. xix. 65 Matth. XXIV, 51. 66 Hoc quoque caput transcribit Anastasius, ibid. 67 Jac. IV, 6; Prov. III, 34.

48 Exodus 21:23, in the Septuagint. 49 Barnabas 19. 50 Anastasius: ὀμόσαι ("to swear"). 51 Exodus 20:17. 52 Matthew 5:34. 53 Psalm 62:12. 54 Exodus 20:16. 55 Proverbs 14:31. 56 Read Anastasius in the same place, and compare. 57 Proverbs 12:28. 58 Read Barnabas, chapter 19. 59 Proverbs 6:2. 60 Psalm 139:12. 61 Matthew 12:36. 62 Leviticus 19:11. 63 Psalm 5:7. 64 Barnabas 19. 65 Matthew 24:51. 66 This chapter too Anastasius transcribes, in the same place. 67 James 4:6; Proverbs 3:34. (Call numerals faint in the scan; read in sequence.)

VARIORUM NOTAE. (printed under page 500)

(19) ‹Ἀργολογίας› · call in col 1002

Ἀργολογίας. In cod. Vind. ἀντιλογίας, perperam. Cler.

"Of idle talk." In the Vienna codex "of contradiction", wrongly. Clericus.

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(20) ‹Κακολογεῖν› · call in col 1002

Κακολογεῖν. In LXX Proverb. xx, 13, καταλαλεῖν. Cot. Sic et ms. Vindob. Cl.

"To speak evil." In the Septuagint, Proverbs 20:13, καταλαλεῖν ("to slander"). Cotelier. So also the Vienna manuscript. Clericus.

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(21) ‹Οὐαὶ› · call in col 1002

Οὐαὶ ὁ πλεονεκτῶν τὸν πλησίον πλεονεξίαν κακήν. Ex Habac. ii, 9. Cot.

"Woe to him who defrauds his neighbour with an evil fraud." From Habakkuk 2:9. Cotelier.

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(22) ‹γὰρ, φησὶν› · call in col 1002

Φησίν. Perperam omittitur in cod. Vind. eo quod caret nominativo. Sed subaudiendum, ut in antecedentibus, γραφή, aut simile quidpiam. Cl.

"It says." It is wrongly omitted in the Vienna codex, on the ground that it lacks a nominative. But γραφή ("Scripture"), or something of the kind, is to be understood, as in what precedes. Clericus.

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(23) ‹Οὐ λήψῃ πρόσωπον› · call in col 1002

Πρόσωπον. Addit. cod. Vind. δυνάστου, potentis. Cl.

"Person." The Vienna codex adds δυνάστου, "of the mighty". Clericus.

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(68–87) ‹scripture references and short notes, set in five lines under the text› · calls in col 1003 (calls 69, 74, 76 and 77 concern the Greek, col 1004) 68 Deut. I, 17. 69 Anast. τὸν ἀδελφόν σου. 70 Levit. XIX, 17. 71 Prov. IX, 8. 72 Isa. liv, 14. 73 Gen. IV, 11. 74 al. Γολιάς, ut in Anast. 75 I Reg. XVII et xviii. 76 Anast. Ἀββενήρ. 77 Anast. Ἀμεσίαν· 78 III Reg. II, 32 79 I Reg. XV, 23. 80 Num. XXIII, 23. 81 Anastasius, ibid. 82 Deut. XVIII, 11, 10. 83 Levit. XIX, 26, 31. 84 Matth. VI, 24. 85 Psal. CXXX, 1. 86 Vide Anastasium, in eadem quaestione. 87 Num. XII, etc.

68 Deuteronomy 1:17. 69 Anastasius: "your brother". 70 Leviticus 19:17. 71 Proverbs 9:8. 72 Isaiah 54:14. 73 Genesis 4:11. 74 Elsewhere Γολιάς, as in Anastasius. 75 1 Kings 17 and 18. 76 Anastasius: Ἀββενήρ. 77 Anastasius: Ἀμεσίαν. 78 3 Kings 2:32. 79 1 Kings 15:23. 80 Numbers 23:23. 81 Anastasius, in the same place. 82 Deuteronomy 18:11, 10. 83 Leviticus 19:26, 31. 84 Matthew 6:24. 85 Psalm 130:1. 86 See Anastasius, in the same question. 87 Numbers 12, etc. (Call numerals faint in the scan; read in sequence.)

VARIORUM NOTAE. (printed under page 501)

(24) ‹Μὴ πάθῃς› · call in col 1003

Μὴ πάθῃς. Praepone ἵνα ex Anastasio. Cot.

"Lest you suffer." Prefix ἵνα ("in order that") from Anastasius. Cotelier.

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(25) ‹Ὅς› · call in col 1003

Ὅς. Est in Vind. cod. ὁ, sed oportet sequi ὁ δέ, in seqq. Cl.

"Who." In the Vienna codex there is ὁ ("the one"), but then ὁ δέ ("but the other") ought to follow in what comes after. Clericus.

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(26) ‹Προκριθῆναι› · call in col 1003

Προκριθῆναι. In cod. Vind. προδεχθῆναι, quod melius est, quia vitatur repetitio, quae est in verbis πρόκριτον et προκριθῆναι. Id.

"To be preferred." In the Vienna codex προδεχθῆναι ("to be received first"), which is better, because the repetition found in the words πρόκριτον and προκριθῆναι is avoided. The same.

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(27) ‹Γολιάδ› · call in col 1003

Γολιάδ. In quibusdam exemplaribus sacris corrupte scriptum fuisse olim Goliad, loco Goliath, fidem faciunt versiones Syriaca et Arabica, hodierni codices Graeci psal. cxliii, 1 ; cli, 1, una cum Gregorio Nazianzeno orat. 30 ; Chrysostomo, orat. 1 De precatione, ac Theodorito quaest. 41 in Gen. At Apollinari Goliatus dicitur, Cypriano aliisque Golias. Cot.

"Goliad." That in some copies of Scripture Goliad was formerly written corruptly, in place of Goliath, is attested by the Syriac and Arabic versions, by the present Greek codices at Psalm 143:1 and 151:1, together with Gregory Nazianzen, oration 30; Chrysostom, oration 1 On Prayer; and Theodoret, question 41 on Genesis. But by Apollinaris he is called Goliatus, by Cyprian and others Golias. Cotelier.

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(28) ‹Ἐπαοιδῆς› · call in col 1003 (heading of chapter VI)

Ἐπαοιδῆς. Addit hisce cod. Vind. κληδονισμοῦ, ἐπιθυμίας κακῶν καὶ λόγων ἀπηγορευμένων. Cl.

"Of enchantment." To these the Vienna codex adds "of omen-taking, of the desire of evil things and of forbidden words". Clericus.

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(29) ‹μαθήματα πονηρά› · call in col 1003

Μαθήματα πονηρά. Hoc in singulari exprimitur, μάθημα πονηρόν. Cl.

"Evil teachings." This is expressed in the singular, "an evil teaching". Clericus.

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(30) ‹Εἰ μὴ ἐταπεινοφρόνουν› · call in col 1003

Εἰ μὴ ἐταπεινοφρόνουν. Data utcunque occasione, admonitum velim lectorem, ut Davidici dicti Symmachianam versionem petat potius ex Catena Corderii, in qua εἰ μὴ ἐξίσωσα, si non exaequavi positum habetur, quam ex Theodoriti libris, in quibus, indeque in notis 70, legitur εἰ μὴ ἠξίωσα. Quanquam hoc quoque tolerari potest, sensu isto, si non censui et constitui. Cot.

"If I was not humble-minded." The occasion being given, such as it is, I would have the reader advised to seek Symmachus's version of David's saying from the Catena of Corderius, in which εἰ μὴ ἐξίσωσα, "if I have not made level", is set down, rather than from the books of Theodoret, in which, and thence in the notes on the Seventy, εἰ μὴ ἠξίωσα is read. Although this too can be borne, in this sense: "if I have not judged and resolved". Cotelier.

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(88–18) ‹scripture references and short notes, set in seven lines under the text; the numbering passes 100 and begins again at 1› · calls in col 1006 (call 16 stands in the Greek, col 1005, after ὀλιγοπίστου) 88 Vide Anast. 89 Num. XII, 3; Psal. CXXXI, 1. 90 Matth. V, 4. 91 Prov. XIV, 29. 92 l. Pseudo-Ignat. ad Hieron, 5. 93 Matth. V, 7. 94 Barn. cap. 19. 95 Isa. lxvi, 2. 96 Barn. xix; l. Anastasium, ibid. 97 Luc. XVIII, 14. 98 Luc. XVI, 15. 99 Barn. xix; Anast. ibid. 100 Prov. XIII, 17, apud. LXX. 1 Prov. XIII, 20. 2 Barn. x; Anast. ibid. 3 Job xlii; Luc. XVI. 4 Barn. xix; Anast. ibid. 5 Barn. ibid. 6 Barnab. xix. 7 Num. XVI. 8 Exod. II. 9 Barn. xix. 10 Deut. I, 17. 11 Barn. xix. 12 III Reg. XVIII, xxi, xxii. 13 Jerem. xxxviii. 14 II Reg. XII. 15 Matth. XIV. 16 al. ὀλιγοψύχου. 17 l. supra, Barn. xix. 18 l. Pseudo-Ignat. ad Hieron. 7.

88 See Anastasius. 89 Numbers 12:3; Psalm 131:1. 90 Matthew 5:4. 91 Proverbs 14:29. 92 Read Pseudo-Ignatius to Hero, 5. 93 Matthew 5:7. 94 Barnabas, chapter 19. 95 Isaiah 66:2. 96 Barnabas 19; read Anastasius, in the same place. 97 Luke 18:14. 98 Luke 16:15. 99 Barnabas 19; Anastasius, in the same place. 100 Proverbs 13:17, in the Septuagint. 1 Proverbs 13:20. 2 Barnabas 10; Anastasius, in the same place. 3 Job 42; Luke 16. 4 Barnabas 19; Anastasius, in the same place. 5 Barnabas, in the same place. 6 Barnabas 19. 7 Numbers 16. 8 Exodus 2. 9 Barnabas 19. 10 Deuteronomy 1:17. 11 Barnabas 19. 12 3 Kings 18, 21, 22. 13 Jeremiah 38. 14 2 Kings 12. 15 Matthew 14. 16 Elsewhere: ὀλιγοψύχου ("of the faint-hearted"). 17 Read above, Barnabas 19. 18 Read Pseudo-Ignatius to Hero, 7. (Call numerals faint in the scan; read in sequence.)

VARIORUM NOTAE. (printed under page 502)

(31) ‹Ὁ δὲ συμπορευόμενος› · call in col 1006

Ὁ δὲ συμπορευόμενος. Haec et duo sequentia vocabula desunt in codice Vindob. Cl.

"But he who walks with." These and the two following words are wanting in the Vienna codex. Clericus.

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(32) ‹τὸ εὖ› · call in col 1006 (heading of chapter IX)

Τὸ εὖ. Cod. Vind. τοῦ Θεοῦ, et postea παρέσχον, minus bene. Id.

"The well[-being]." The Vienna codex has τοῦ Θεοῦ ("of God"), and afterwards παρέσχον ("they furnished"), less well. The same.

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(33) ‹συναλλάσσων› · call in col 1006

Συναλλάσσων. In ms. Vind. καταλλάσσων, eodem sensu. Cl.

"Bringing together." In the Vienna manuscript καταλλάσσων ("reconciling"), in the same sense. Clericus.

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(19–37) ‹scripture references and short notes, set in four lines under the text› · calls in col 1007 (call 30 stands in the Greek, col 1008, after ἐξομολογήσεων) 19 Matth. XIV, 31. 20 Eccli. IV, 36. 21 Barn. xix. 22 Prov. XV, 27; xvi, 6. 23 Barn. xix. 24 Prov. XIX, 17. 25 Prov. XXI, 13. 26 Barn. xix. 27 Ibid. 28 Prov. XIX, 18. 29 Barnab. xix; Anast. ibid. 30 f. ἐξομολογήσεως. Sic cod. Vind. 31 Barn. xxix. 32 Ibid. 33 Prov. XXX, 6. 34 Barn. xix. 35 Ezech. XVIII, 23, 32; et II Petr. III, 9. 36 Exod. XX, 12. 37 Anastasius, eodem in loco.

19 Matthew 14:31. 20 Ecclesiasticus 4:36. 21 Barnabas 19. 22 Proverbs 15:27; 16:6. 23 Barnabas 19. 24 Proverbs 19:17. 25 Proverbs 21:13. 26 Barnabas 19. 27 The same place. 28 Proverbs 19:18. 29 Barnabas 19; Anastasius, in the same place. 30 Perhaps ἐξομολογήσεως ("of confession", singular). So the Vienna codex. 31 Barnabas 29 [so printed; presumably for 19]. 32 The same place. 33 Proverbs 30:6. 34 Barnabas 19. 35 Ezekiel 18:23, 32; and 2 Peter 3:9. 36 Exodus 20:12. 37 Anastasius, in the same place. (Call numerals faint in the scan; read in sequence.)

VARIORUM NOTAE. (printed under page 503)

(34) ‹Ὀλιγόπιστε› · call in col 1007

Ὀλιγόπιστε. Ms. ὀλιγόψυχε. Male. Vide Matth. XIV, 31. Cl.

"O you of little faith." The manuscript has ὀλιγόψυχε ("faint-hearted"). Wrongly. See Matthew 14:31. Clericus.

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(35) ‹Εἰσακοῦσαι› · call in col 1007

Εἰσακοῦσαι. Ἐνακοῦσαι, ms. Vind. Id.

"To hearken." Ἐνακοῦσαι, the Vienna manuscript. The same.

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(36) ‹Νεότητος› · call in col 1007

Νεότητος. Addit ms. Vind. αὐτῶν. Id.

"From youth." The Vienna manuscript adds αὐτῶν ("their"). The same.

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(37) ‹ἐν προσοχῇ› · call in col 1007

Προσοχῇ. Vind. cod. αἰσχύνῃ. Utraque vox rei probe convenit. Cl.

"With attention." The Vienna codex has αἰσχύνῃ ("with modesty"). Either word suits the matter well. Clericus.

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(38–43) ‹scripture references and short notes, set in two lines under the text› · calls in col 1010 (call 42 stands in the Greek, col 1009, after ποιηταί) 38 Isa. lviii, 7. 39 Rom. XIII, 4. 40 Barn., et Anast., ibid. 41 Barn. xx; Anast., Ibid. 42 al. ἀντιποιηταί. 43 Deut. V, 32.

38 Isaiah 58:7. 39 Romans 13:4. 40 Barnabas, and Anastasius, in the same place. 41 Barnabas 20; Anastasius, in the same place. 42 Elsewhere: ἀντιποιηταί ("those who lay claim to [them]"). 43 Deuteronomy 5:32. (Call numerals faint in the scan; read in sequence.)

VARIORUM NOTAE. (printed under page 504)

(38) ‹Πολλῶν› · call in col 1010

Πολλῶν. Pro hac voce et tribus seqq., est in altero Vind. cod. θεῶν, ac revera θεῶν ἐπεισαγωγὴ est via mortis, qua omnis generis mala intromittuntur. Cl.

"Of many." In place of this word and the three following, the second Vienna codex has θεῶν ("of gods"); and in truth the "bringing in of gods" is the way of death, by which evils of every kind are let in. Clericus.

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(39) ‹καταπονοῦντες› · call in col 1010

Καταπονοῦντες. Haec vox et sequens desunt in codice Vind., quae praeteriit librarius, propter similem terminationem vocis antecedentis. Id.

"Oppressing." This word and the next are wanting in the Vienna codex; the copyist passed them over because of the like ending of the preceding word. The same.

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(40) ‹δεξιὰ ἢ εὐώνυμα› · call in col 1010

Εὐώνυμα. Ἀριστερά, synonymum pro synonymo, ut passim. Id.

"To the left" (εὐώνυμα). Ἀριστερά, one synonym for another, as everywhere. The same.

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(41) ‹οὐ γὰρ ἐὰν› · call in col 1010

Ἐὰν μή. Omittitur μή et ἔξω in cod. Vindobonensi, et quidem recte : si οὐ deleas et vertas, si deflectas a via recta, impius eris. Alioqui contorta est ratio loquendi. Id.

"Unless." Μή and ἔξω are omitted in the Vienna codex, and rightly so, if you delete οὐ and translate, "if you turn aside from the straight way, you will be impious". Otherwise the manner of speaking is twisted. The same.

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(44–54) ‹scripture references and short notes, set in three lines under the text› · calls in col 1011 44 l. Pseudo-Ignat. ad Heron. i. 45 Isa. i, 19. 46 Gen. IX, 3; Deut. XV, 23. 47 Matth. XV, 11. 48 Marc. VII, 22. 49 Gen. XLV, 18. 50 Zach. IX, 17. 51 Eccle. II, 25, in LXX. 52 II Esdr. VIII, 10. 53 I Cor. X, 20. 54 Matth. XXVIII, 19.

44 Read Pseudo-Ignatius to Hero, 1. 45 Isaiah 1:19. 46 Genesis 9:3; Deuteronomy 15:23. 47 Matthew 15:11. 48 Mark 7:22. 49 Genesis 45:18. 50 Zechariah 9:17. 51 Ecclesiastes 2:25, in the Septuagint. 52 2 Esdras 8:10. 53 1 Corinthians 10:20. 54 Matthew 28:19. (Call numerals faint in the scan; read in sequence.)

VARIORUM NOTAE. (printed under page 505)

(42) ‹Εἴ τι καλὸν, αὐτοῦ› · call in col 1011

Εἴ τι καλὸν, αὐτοῦ. Corrige ex vet. cod. Maximum ad caput 2 libri De divinis nominibus : ubi vitiose ἐστί editum est, pro εἴ τι. Cot.

"If there is anything good, it is his." Correct, from the old codex, Maximus on chapter 2 of the book On the Divine Names: where ἐστί ("is") has been faultily printed for εἴ τι ("if anything"). Cotelier.

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(43) ‹Παραινεῖ› · call in col 1011

Παραινεῖ. Haec vox et seqq. ad finem capitis omissae sunt in cod. Vindob. Cler.

"Exhorts." This word and those following, to the end of the chapter, are omitted in the Vienna codex. Clericus.

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(44) ‹ὅπως› · call in col 1011 (heading of chapter XXII)

Ὅπως. Ante hanc vocem est in utroque cod. Vindobon. τῶν περὶ τὸ βάπτισμα. Id.

"How." Before this word there is in both Vienna codices τῶν περὶ τὸ βάπτισμα ("of the things concerning baptism"). The same.

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(45) ‹βαπτίσεις ὕδατι, καὶ› · call in col 1011

Καί. Καὶ τό in Vind. cod. recte. Id.

"And." Καὶ τό ("and the") in the Vienna codex, rightly. The same.

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(46) ‹Πρὸ δὲ τοῦ βαπτίσματος› · call in col 1011

Πρὸ δὲ τοῦ βαπτίσματος, νηστευσάτω ὁ βαπτιζόμενος. Antiquissima consuetudo, a Justino martyre et Tertulliano, indeque a pluribus memorata ; qui ei ante baptismum jejunio assignant diem vel triduum, unam vel duas hebdomadas, quadraginta aut plures dies ; pro prudentia, videlicet, baptizantium ac fide baptizandorum, et secundum varios usus. Eo trahunt multijuga eruditione celebres viri versus Paschales Ausonii : Sancta salutiferi redeunt solemnia Christi, / Et devota pii celebrant jejunia mystae. / At nos, aeternum cohibentes pectore cultum, / Intemeratorum vim continuamus honorum ; in quibus per mystas intelligunt catechumenos, et nos post particulam adversativam, inquiunt, at, exponunt de baptizatis. Quam vere haec, aliorum esto judicium. Certe cum Paschale jejunium non solis conveniat catechumenis, nec solis sacerdotibus aut clericis, sed ad cunctos fideles pertineat ; cum mystae appellari soleant tum qui initiantur, tum initiati, tum initiatores, hoc est catechumeni, Christiani, et clerici ; cumque at non semper opponat, interdum vero affirmet, explanet, copulet, continuet, idemque sit ac verum, atque, atqui ; verisimile fit, quatuor allatos versus de fidelibus universis accipi debere, nullatenus de catechumenis, nec de clericis. Cot.

"But before the baptism, let the one being baptized fast." A most ancient custom, mentioned by Justin Martyr and Tertullian, and thereafter by many; who assign to this fast before baptism a day or three days, one or two weeks, forty or more days; according, that is, to the prudence of those baptizing and the faith of those to be baptized, and according to various usages. Men renowned for manifold learning draw to this point the Paschal verses of Ausonius: "The holy solemnities of the salvation-bringing Christ return, / and the pious initiates keep their devout fasts. / But we, holding eternal worship in our breast, / continue the force of undefiled honours"; in which by "initiates" (mystae) they understand catechumens, and "we", after what they call the adversative particle "but", they expound of the baptized. How truly, let others judge. Certainly, since the Paschal fast does not belong to catechumens alone, nor to priests or clerics alone, but pertains to all the faithful; since those who are being initiated, and the initiated, and the initiators, that is, catechumens, Christians and clerics, are all alike commonly called mystae; and since "but" (at) does not always set in opposition, but sometimes affirms, explains, couples, continues, and is the same as "indeed", "and", "and yet"; it becomes likely that the four verses adduced ought to be taken of all the faithful together, by no means of catechumens, nor of clerics. Cotelier.

(printed under page 505)

(55–62) ‹scripture references and short notes, set in five lines under the text› · calls in col 1014 (calls 60, 61 and 62 stand in the Greek, col 1013, about Σαββάτων καὶ πέμπτῃ) 55 Matth. III. 56 Matth. IV. 57 Ignat., interpol. ad Ephes. XVIII leg. Chrysost. H. de baptismo Christi. 58 Citat Anastasius, quaest. 64, l. lib. v, cap. 15, 14. l. Pseudo-Ignat ad Philipp. 13, Epiph., haer. lxxv, n. 6, l. Ignat., interpol. ad Magn. 9; Pseudo-Ignat. ad Philipp. 13; Nicetam Pectoratum, contra Latinos. 59 Matth. VI, 5. 60 Anast. δευτέραν καὶ πέμπτην, καὶ Σάββατον. 61 Deest in Anast. 62 Anast. ὑπὸ τῶν Ἰουδαίων ἐμελετήθη.

55 Matthew 3. 56 Matthew 4. 57 The interpolated Ignatius to the Ephesians, 18; read Chrysostom, Homily on the Baptism of Christ. 58 Anastasius cites it, question 64; read book 5, chapters 15, 14; read Pseudo-Ignatius to the Philippians, 13; Epiphanius, heresy 75, no. 6; read the interpolated Ignatius to the Magnesians, 9; Pseudo-Ignatius to the Philippians, 13; Nicetas Pectoratus, Against the Latins. 59 Matthew 6:5. 60 Anastasius: "on the second and the fifth, and the Sabbath". 61 Wanting in Anastasius. 62 Anastasius: "was contrived by the Jews". (Call numerals faint in the scan; read in sequence.)

VARIORUM NOTAE. (printed under page 506)

(47) ‹Καὶ γὰρ ὁ Κύριος› · call in col 1014

Καὶ γὰρ ὁ Κύριος. Omnino Tertullianum vide cap. ult. De baptismo. Id.

"For the Lord also." By all means see Tertullian, the last chapter of On Baptism. The same [Cotelier].

(printed under page 506)

(48) ‹Βαπτίσασθαι› · call in col 1014

Βαπτίσασθαι. Alter cod. Vindob. βαπτισθῆναι. Eodem sensu, nisi quod prius significat ἀντιπεπονθότα, hoc est, curare se baptizari ; posterius vero simpliciter baptizari. Cl.

"To get oneself baptized." The second Vienna codex has βαπτισθῆναι. In the same sense, except that the former has the reflexive meaning, that is, "to have oneself baptized"; the latter simply "to be baptized". Clericus.

(printed under page 506)

(49) ‹δευτέρᾳ Σαββάτων καὶ πέμπτῃ› · call in col 1014

Νηστεύουσι γὰρ δευτέρᾳ Σαββάτων καὶ πέμπτῃ. Jejunare secunda et quinta Sabbati, secunda et quinta feria, seu die Lunae ac die Jovis, jejunium est Pharisaicum atque Judaicum, de quo Rabbini saepe : ex nostris Epiphanius haeresi 16, quae est Pharisaeorum cap. 1, Theophylactus ad textum Luc. XVIII, 12 : Jejuno bis in Sabbato ; Nicetas in Matth iii, 7. Sed et Manichaeos 2 feria in honorem Lunae jejunasse constat testimonio Leonis PP. serm. 4 De Quadragesima, cap. 5. Paganos autem 5 feria celebrasse jejunium dicitur in Vita Melchiadis. Hos ergo duos dies esuriales non habebant Christiani catholici, praecipue postremum, quo Christus Dominus Eucharistiae instituit sacramentum, atque in coelum ascendit. Unde a multis tempore Quadragesimae feria quinta jejunium solvebatur ; a multis servabatur jejunium perpetuum, exceptis quinta Sabbati et die Dominico. Cot.

"For they fast on the second day of the week and on the fifth." To fast on the second and fifth of the week, the second and fifth feria, or Monday and Thursday, is the Pharisaic and Jewish fast, of which the Rabbis often speak: among our own writers Epiphanius, heresy 16, which is that of the Pharisees, chapter 1; Theophylact on the text of Luke 18:12, "I fast twice in the week"; Nicetas on Matthew 3:7. But that the Manichees too fasted on the second feria in honour of the Moon is established by the testimony of Pope Leo, sermon 4 On Lent, chapter 5. And the pagans are said in the Life of Melchiades to have kept a fast on the fifth feria. These two days, then, Catholic Christians did not hold as fasting days, especially the latter, on which Christ the Lord instituted the sacrament of the Eucharist and ascended into heaven. Hence by many in the season of Lent the fast was broken on Thursday; by many a continual fast was kept, except on the fifth day of the week and on the Lord's day. Cotelier.

(printed under page 506)

(50) ‹τὰς πέντε νηστεύσατε ἡμέρας› · call in col 1014

Τὰς πέντε νηστεύσατε ἡμέρας. Eleganter hanc πέντε ἡμερῶν νηστείαν appellat S. Basilius πενθημέρους σπονδάς, quinque dierum inducias. Testatur vero B. Augustinus epist. 86 ad Casulanum, multos, praesertim monachos, per totam vitam jejunasse quinquies in hebdomade, ac semper, dempto Sabbato et Dominica ; quod et legere est apud Cassianum lib. iii De instit. coenob., cap. 9. Post haec edita, cum incidissem in locum apud Chrysostomum Graecae seu Savilianae editionis tom. V, p. 821, in eoque legerem l. xiv, xv, πενθημέρους σπονδάς, statim arbitrabar imitationem esse Basilianam ; sed re examinata, visoque ms. illo regio, qui numeratur 1010, comperi, initium illius homiliae 126, In venerandam crucem, a p. 819 usque ad nomen ἐδέσματα l. xvi, xvii, p. 820, esse principium Orationis Josephi Thessalonicensis, quam edidit Gretserus tom. II operis De cruce ; quod vero ἐδέσματα sequitur, πᾶσιν ὁμοίως ἐπιτρέπει, etc., usque ad νηφαλίου p. 821, l. x, ad Basilii homiliam secundam De jejunio pertinere, ubi habetur edit. Paris. ann. 1638, tom. I a pag. 291 B, 7, 8, ad p. 292 D, 8, 9, et quod νηφαλίου excipit, τῶν πεμμάτων, etc., usque ad κολάζουσά σε p. 822, l. xliii, esse pariter Basilii homilia 1 De jejunio, p. 281 D, 11, etc., usque ad p. 284 D, 4 ; reliqua demum, τοῦ εὑρεῖν, etc., claudere narrationem De sacris imaginibus et festo orthodoxiae, in Auctario Combefisiano, t. II, p. 742 E, 4, etc. Id.

"Fast the five days." St. Basil elegantly calls this fast of five days πενθημέρους σπονδάς, "a truce of five days". And Blessed Augustine, letter 86 to Casulanus, testifies that many, monks especially, fasted throughout their whole life five times in the week, and always, the Sabbath and the Lord's day excepted; which may also be read in Cassian, book 3 On the Institutes of the Coenobia, chapter 9. After this was published, when I had come upon a passage in Chrysostom, in the Greek or Savile edition, vol. V, p. 821, and read in it at lines 14, 15 πενθημέρους σπονδάς, I at once supposed it to be an imitation of Basil; but when the matter was examined, and that royal manuscript numbered 1010 was seen, I found that the beginning of that homily 126, On the Venerable Cross, from p. 819 down to the word ἐδέσματα, lines 16, 17, p. 820, is the opening of the Oration of Joseph of Thessalonica, which Gretser published in vol. II of his work On the Cross; that what follows ἐδέσματα, namely πᾶσιν ὁμοίως ἐπιτρέπει, etc., down to νηφαλίου, p. 821, line 10, belongs to Basil's second homily On Fasting, where it stands in the Paris edition of the year 1638, vol. I, from page 291 B, 7, 8, to p. 292 D, 8, 9; and that what comes after νηφαλίου, namely τῶν πεμμάτων, etc., down to κολάζουσά σε, p. 822, line 43, is likewise Basil's homily 1 On Fasting, p. 281 D, 11, etc., down to p. 284 D, 4; and that the rest, finally, τοῦ εὑρεῖν, etc., closes the narrative On the Holy Images and the Feast of Orthodoxy, in Combefis's Auctarium, vol. II, p. 742 E, 4, etc. The same.

(printed under page 506)

(51) ‹ἡ κατὰ τοῦ Κυρίου› · call in col 1014

Ἡ κρίσις ἐξῆλθεν ἡ κατὰ τοῦ Κυρίου. Expone per illud lib. v, cap. 14 : Ὥρισαν τῷ σταυρῷ ἀνελεῖν αὐτόν. Et per Anastasium hic : Ἡ κατὰ τοῦ Κυρίου κρίσις ὑπὸ τῶν Ἰουδαίων ἐμελετήθη· quo etiam modo in Typico S. Sabae. B. Augustinus epist. 86 : Quarta Sabbati, quam vulgo quartam feriam vocant, consilium reperiuntur ad occidendum Dominum fecisse Judaei. Τῇ μὲν κατὰ τοῦ λυτρωτοῦ τὸ παράνομον συνήχθη συνέδριον, Leo Augustus Oratione in laudem S. Nicolai. Id.

"The judgement against the Lord went forth." Explain it by that passage of book 5, chapter 14: "They determined to do away with him by the cross." And by Anastasius here: "The judgement against the Lord was contrived by the Jews"; in which manner also in the Typicon of St. Sabas. Blessed Augustine, letter 86: "On the fourth day of the week, which they commonly call the fourth feria, the Jews are found to have taken counsel to kill the Lord." "On that day the lawless council was gathered against the Redeemer," the emperor Leo in the Oration in praise of St. Nicholas. The same.

(printed under page 506)

(63–70) ‹scripture references and short notes, set in three lines under the text› · calls in col 1015 (call 67 stands in the Greek, col 1016, after ἤκουσεν, ὅτι) 63 hoc comma non habet Anastasius. 64 Anast. inserit ὡς εἴρηται. 65 Matth. VI, 9-13. 66 Citatur ab Anastasio, quaest. 1. 67 Anast. υἱὸς δοξάζει πατέρα, καὶ δοῦλος τὸν κύριον αὐτοῦ φοβηθήσεται, καὶ εἰ, etc. 68 Mal. I, 6. 69 Isa. lii, 5. 70 l. Ignat. interpol. ad Philad. 9.

63 Anastasius does not have this clause. 64 Anastasius inserts ὡς εἴρηται ("as has been said"). 65 Matthew 6:9–13. 66 It is cited by Anastasius, question 1. 67 Anastasius: "a son honours his father, and a servant will fear his master, and if," etc. 68 Malachi 1:6. 69 Isaiah 52:5. 70 Read the interpolated Ignatius to the Philadelphians, 9. (Call numerals faint in the scan; read in sequence.)

VARIORUM NOTAE. (printed under page 507)

(52) ‹Ἡ δέ› · call in col 1015

Ἡ δέ. Alter cod. Τὸ δέ, minus commode, respicitur enim ἡ Κυριακὴ ἡμέρα. Cler.

"But the one" (feminine). The second codex has Τὸ δέ (neuter), less suitably, for the reference is to ἡ Κυριακὴ ἡμέρα ("the Lord's day"). Clericus.

(printed under page 507)

(53) ‹Τὸ τῆς τοῦ Κυρίου ταφῆς› · call in col 1015

Τὸ τῆς τοῦ Κυρίου ταφῆς. Ita expresserat Balsamon ad canonem Trullanum 89 : Ὅτι τότε κατέκειτο ἐν τῷ τάφῳ τὸ τεθεωμένον σῶμα αὐτοῦ (Χριστοῦ scilicet), concordante in hanc lectionem sensu cum exaratis manu codicibus. Unde ejici debet e Theodoro edito inconcinnum plane illud, τεθεαμένον. Sequitur in Constitutione : ὅπερ νηστεύειν προσῆκεν, ἀλλ' οὐχ ἑορτάζειν, quod inepte et contra fidem mss. Regiorum adjecerunt loco Eusebii in Anastasii quaestione 65, p. 450, l. vi, vii. Cot.

"That of the Lord's burial." So Balsamon had expressed it on Trullan canon 89: "Because at that time his deified body" (Christ's, that is) "lay in the tomb," the sense agreeing with the handwritten codices for this reading. Hence that plainly ill-fitting τεθεαμένον ("beheld") ought to be cast out of the printed Theodore. There follows in the Constitution: "on which it was fitting to fast, but not to keep festival", which they have absurdly, and against the witness of the Royal manuscripts, added to the passage of Eusebius in Anastasius's question 65, p. 450, lines 6, 7. Cotelier.

(printed under page 507)

(54) ‹Τρὶς τῆς ἡμέρας› · call in col 1015

Τρὶς τῆς ἡμέρας. In honorem sanctissimae Trinitatis : ut colligo ex Theodorito epist. 145, et Isidoro Originum lib. vi, cap. ult. Euthymium consule ad psalm. liv, 18 : Dicendum illis, fidelibus, ut singulis diebus, qui amplius non potest, saltem duabus vicibus oret, mane, scilicet, et vespere, dicens Symbolum, vel Orationem Dominicam, etc. Quae verba Capitularis Theodulfi capitulo 23, ideo apposui, ut monerem capitulum illud et sequentia duo cum praecedentibus septem, in conciliorum Collectionibus subjici canonibus Trullanis, nec indicari cujus sint. Id

"Three times a day." In honour of the most holy Trinity: as I gather from Theodoret, letter 145, and Isidore, Origins, book 6, last chapter. Consult Euthymius on Psalm 54:18. "They," the faithful, "are to be told that every day one who cannot do more should pray at least twice, namely in the morning and in the evening, saying the Creed, or the Lord's Prayer," etc. These words of the Capitulary of Theodulf, chapter 23, I have set down for this reason, to point out that that chapter and the two following, with the seven preceding, are appended in the Collections of the councils to the Trullan canons, without any indication of whose they are. The same.

(printed under page 507)

(55) ‹γὰρ, φησὶ› · call in col 1015

Φησί. Deest in altero, sed rectius subauditur Γραφή, ut et infra animadvertimus. Cler

"It says." It is wanting in the second codex, but Γραφή ("Scripture") is more correctly understood, as we have also remarked below. Clericus.

(printed under page 507)

(56) ‹Εὐχαριστία μυστική› · call in col 1015 (heading of chapter XXV)

Μυστική. Deest in altero Vind. Sed perinde est, sive addatur, sive detrahatur ; res enim ipsa ostendit de grata commemoratione mortis Christi agi. Id.

"Mystical." It is wanting in the second Vienna codex. But it comes to the same whether it is added or taken away; for the matter itself shows that the thankful commemoration of Christ's death is being treated. The same.

(printed under page 507)

(57) ‹Εὐχαριστοῦμέν› · call in col 1015

Εὐχαριστοῦμεν, etc. Confer sodes cum libro Athanasiano De virginitate, p. 1051 ; piget enim transcribere. Cot.

"We give thanks," etc. Compare, if you please, with the Athanasian book On Virginity, p. 1051; for it would be tedious to transcribe it. Cotelier.

(printed under page 507)

(71–73) ‹scripture references and a short note, set in one line under the text› · calls in col 1018 (call 73 stands in the Greek, col 1017, after ὀνόματός) 71 I Cor. XI, 26. 72 Ibid., 29. 73 Deest in alio codice.

71 1 Corinthians 11:26. 72 The same, verse 29. 73 It is wanting in the other codex. (Call numerals faint in the scan; read in sequence.)

VARIORUM NOTAE. (printed under page 508)

(58) ‹Περί› · call in col 1018

Περί. Ἐπί rectius in cod. Vindobonensi, hoc est, propter salutem nostram ; nec περί finem significare solet. Cler.

"Concerning." Ἐπί is more correct, in the Vienna codex, that is, "for the sake of our salvation"; nor is περί accustomed to signify purpose. Clericus.

(printed under page 508)

(59) ‹Τήν› · call in col 1018

Τήν. Melius σήν in ms. Vind. in regnum tuum. Regnum Dei aut coelorum non solet simpliciter βασιλεία dici. Vide infra c. 26, sub finem. Id.

"The." Better σήν ("your") in the Vienna manuscript: "into your kingdom". The kingdom of God or of heaven is not usually called simply βασιλεία. See below, chapter 26, towards the end. The same.

(printed under page 508)

(60) ‹Εἰ δέ τις κατὰ ἄγνοιαν μεταλάβοι› · call in col 1018

Εἰ δέ τις κατὰ ἄγνοιαν μεταλάβοι. In Responsis canonicis Timothei Alexandrini ad interrogationes ipsi per episcopos et clericos propositas cap. 1, apud Balsamonem, p. 1059, ad interrogationem Quid agendum sit, si puer catechumenus, aut homo adultus, dum oblatio fieret, opportune adfuerit, ejusque nescius factus sit particeps, respondetur baptizandum eum esse, utpote a Deo vocatum. Sed cum ratione Constitutoris ne contemptor exeat, congruit canon 57 synodi Toletanae iv, quo decernitur ut Judaei qui per vim baptizati fuerant, aliisque sacramentis donati, Christianam religionem retinere cogantur, ne nomen divinum blasphemetur, et fides quam susceperunt vilis ac contemptibilis habeatur. Cot.

"But if anyone should partake in ignorance." In the Canonical Answers of Timothy of Alexandria to the questions put to him by bishops and clerics, chapter 1, in Balsamon, p. 1059, to the question "What is to be done if a catechumen boy, or a grown man, has happened to be present while the oblation was being made, and has unknowingly become a partaker of it," the answer is given that he is to be baptized, as one called by God. But with the reason given by the author of the Constitutions, "lest he go out a despiser", there agrees canon 57 of the fourth synod of Toledo, by which it is decreed that Jews who had been baptized by force, and endowed with the other sacraments, should be compelled to keep the Christian religion, "lest the divine name be blasphemed, and the faith which they have received be held cheap and contemptible". Cotelier.

(printed under page 508)

(61) ‹ἔκτισας› · call in col 1018

Ἔκτισας. Ὁ κτίσας in altero cod. Vindob. et quidem rectius. Cler.

"You created." Ὁ κτίσας ("who created") in the second Vienna codex, and indeed more correctly. Clericus.

(printed under page 508)

(62) ‹προευτρέπισας› · call in col 1018

Προευτρέπισας. Idem εὐτρέπισας. Id.

"You prepared beforehand." The same codex has εὐτρέπισας ("you prepared"). The same.

(printed under page 508)

(74–77) ‹scripture references, set in one line under the text› · calls in col 1019 74 I Cor. XVI, 22. 75 Matth. XXI, 9; Marc. XI, 10. 76 Jon. IV, 11. 77 Num. XVIII.

74 1 Corinthians 16:22. 75 Matthew 21:9; Mark 11:10. 76 Jonah 4:11. 77 Numbers 18. (Call numerals faint in the scan; read in sequence.)

VARIORUM NOTAE. (printed under page 509)

(63) ‹Αὕτη μαραναθά› · call in col 1019

Αὕτη μαραναθά. Hoc est, Regnum Dei, Dominus noster venit, aut si vis, veniet, vel veniat. Cot. — Est in cod. Vind. αὐτήν, quod vitiosum ; sed nec vulgatae Lectionis sensus placet, qualem comminiscitur Cotelerius. Vox Syriaca מרנאתא aut duae מרן אתא Dominus venit, adhibebatur in anathematibus, quibus poenae delinquentis ad Deum referebantur. Vide I Cor. XVI, 22, et quae ad eum locum interpretes. Non potest dici περὶ τῆς Θεοῦ βασιλείας quod hic habetur αὕτη μαραναθά, haec venit Dominus. Apostoli veri sic non essent locuti, qui noverant vocis significatum et usum ; sed homo Graecus, quisquis fuerit, perperam loquentes eos induxit. Cler.

"This, Maranatha." That is, "The kingdom of God; our Lord has come", or if you prefer, "will come", or "may he come". Cotelier. — In the Vienna codex there is αὐτήν, which is faulty; but neither does the sense of the common reading please, such as Cotelier devises. The Syriac word מרנאתא, or the two words מרן אתא, "the Lord comes", was used in anathemas, by which the punishment of the offender was referred to God. See 1 Corinthians 16:22, and what the commentators say on that place. What stands here, αὕτη μαραναθά, "this, the Lord comes", cannot be said of the kingdom of God. True Apostles would not have spoken so, who knew the meaning and use of the word; but some Greek, whoever he was, has brought them in speaking amiss. Clericus. (The Semitic words are small and blurred in the scan; set as best read.)

(printed under page 509)

(64) ‹Μυστικοῦ› · call in col 1019

Μυστικοῦ. Alter codex habet θείου. Id.

"Mystical." The second codex has θείου ("divine"). The same.

(printed under page 509)

(65) ‹περὶ τὴν κοινωνίαν› · call in col 1019 (heading of chapter XXVIII)

Κοινωνίαν. Addit uterque codex Vindobonensis : Ἀλλὰ σκοπεῖν εἴ ἐστι πρεσβύτερος, ἢ διάκονος ὀρθόδοξος, τοὺς γὰρ μὴ τοιούτους ἐκκλίνειν. Id.

"Communion." Both Vienna codices add: "But to look whether he is an orthodox presbyter or deacon, for those who are not such are to be shunned." The same.

(printed under page 509)

(66) ‹δύνασθε γνῶναι› · call in col 1019

Γνῶναι. Melius cod. Vind. διαγνῶναι. Id.

"To know." Better, the Vienna codex: διαγνῶναι ("to distinguish"). The same.

(printed under page 509)

(67) ‹δώσετε μὲν τὰ› · call in col 1019

Τά. Addit idem codex δέοντα, ut antea. Id.

"The things." The same codex adds δέοντα ("needful"), as before. The same.

(printed under page 509)

(78–81) ‹scripture references and a short note, set in two lines under the text› · calls in col 1022 (call 79 stands in the Greek, col 1021, after εὐσεβεῖς) 78 Mal. I, 11, 14. 79 al. εὐλαβεῖς. Sic et cod. Vind. 80 Luc. XII, 35. 80* Marc. XIII, 35. 81 Matth. XXIV.

78 Malachi 1:11, 14. 79 Elsewhere: εὐλαβεῖς ("devout"). So also the Vienna codex. 80 Luke 12:35. 80* Mark 13:35. 81 Matthew 24. (Call numerals faint in the scan; read in sequence.)

VARIORUM NOTAE. (printed under page 510)

(68) ‹Κεραμίου› · call in col 1022

Κεραμίου. In altero cod. Vind. est κεράμιον, minus recte. Cler.

"Of a jar." In the second Vienna codex there is κεράμιον (accusative), less correctly. Clericus.

(printed under page 510)

(69) ‹Ὑμᾶς› · call in col 1022

Ὑμᾶς. Alter codex Vindobon. habet ἡμᾶς, aeque bene. Id.

"You." The second Vienna codex has ἡμᾶς ("us"), equally well. The same.

(printed under page 510)

(70) ‹ἑσπέρας ἢ πρωΐ› · call in col 1022

Πρωΐ. Addit codex Vind. ἤ, mane, aut galli cantu, aut, etc. Id.

"In the morning." The Vienna codex adds ἤ ("or"): "in the morning, or at cockcrow, or," etc. The same.

(printed under page 510)

(71) ‹καὶ παρελθὼν› · call in col 1022

Καὶ παρελθών, etc. Hae et duae sequentes voces desunt in cod. Vindob. Id.

"And coming forward," etc. These and the two following words are wanting in the Vienna codex. The same.

(printed under page 510)

(82–93) ‹scripture references and a short note, set in three lines under the text› · calls in col 1023 (call 93 stands in the Greek, col 1024, after ἀνύπουλος) 82 II Thess. II; Isa. xi, 4. 83 Matth. XXIV. 84 I Thess. IV, 16. 85 Matth. XVI, 27. 86 Matth. XXV, 46. 87 I Cor. II, 9. 88 Esth. XIV, 12. 89 Exod. III, 6. 90 I Cor. IX, 24. 91-92 Eccle. I, 2; Jac. IV, 14. 93 al. ἀνυπούλου.

82 2 Thessalonians 2; Isaiah 11:4. 83 Matthew 24. 84 1 Thessalonians 4:16. 85 Matthew 16:27. 86 Matthew 25:46. 87 1 Corinthians 2:9. 88 Esther 14:12. 89 Exodus 3:6. 90 1 Corinthians 9:24. 91–92 Ecclesiastes 1:2; James 4:14. 93 Elsewhere: ἀνυπούλου ("of [a faith] without guile", genitive). (Call numerals faint in the scan; read in sequence.)

VARIORUM NOTAE. (printed under page 511)

(72) ‹Οἱ δέ› · call in col 1023

Οἱ δέ. Cod. Vind. ὁ δὲ ὑπομείνας, et postea οὗτος σωθήσεται. Cler.

"But those who." The Vienna codex has ὁ δὲ ὑπομείνας ("but he who has endured"), and afterwards οὗτος σωθήσεται ("this one shall be saved"). Clericus.

(printed under page 511)

(73) ‹Τὸ σημεῖον τοῦ Υἱοῦ› · call in col 1023

Τὸ σημεῖον τοῦ Υἱοῦ. In eodem cod. ὁ Υἱός. Id.

"The sign of the Son." In the same codex ὁ Υἱός ("the Son"). The same.

(printed under page 511)

(74) ‹Οἱ ἅγιοι› · call in col 1023

Οἱ ἅγιοι. Melius ἄγγελοι in cod. Vind. Id.

"The holy ones." Better ἄγγελοι ("angels"), in the Vienna codex. The same.

(printed under page 511)

(75) ‹ἡμῶν καὶ τῶν› · call in col 1023

Καὶ τῶν. Dele καί e codicis Vindobonensis auctoritate, nam οἱ πρὸ ἡμῶν iidem sunt hic ac πατέρες ἡμῶν. Id.

"And of those." Delete καί on the authority of the Vienna codex, for "those before us" are here the same as "our fathers". The same.

(printed under page 511)

(76) ‹γυμνοφανὴς βλέπεται› · call in col 1023

Βλέπεται. In eodem est φαίνεται. Id.

"Is seen." In the same codex there is φαίνεται ("appears"). The same.

(printed under page 511)

(77) ‹σπλάγχνων ἀνθρωπίνων› · call in col 1023

Ἀνθρωπίνων. Abest in altero codice, nec sane necessarium est ; satis enim ex ipsa re intelligitur. Id.

"Human." It is absent in the second codex, nor indeed is it necessary; for it is sufficiently understood from the matter itself. The same.

(printed under page 511)

(94–3) ‹scripture references and short notes, set in three lines under the text; the numbering passes 100 and begins again at 1› · calls in col 1026 (calls 94, 95 and 2 concern the Greek, col 1025; call 2 stands after Σῇ γὰρ δυνάμει) 94 f. τρυφῆς. 95 al. ὑπαρχούσης. 96 Gen. XII. 97 Gen. XIII, 16, et xxii, 17. 98 Gen. XVII, 7. 99 Gen. XXVI, 24 et xlviii, 4. 100 Exod. III, 14, 15. 1 Gen. I. 1* IV Esd. xvi, 60. 2 al. ἐνθυμήσει. Sic et cod. Vind. 3 Job xxxviii, 11.

94 Perhaps τρυφῆς ("of delight"). 95 Elsewhere: ὑπαρχούσης ("existing"). 96 Genesis 12. 97 Genesis 13:16, and 22:17. 98 Genesis 17:7. 99 Genesis 26:24 and 48:4. 100 Exodus 3:14, 15. 1 Genesis 1. 1* 4 Esdras 16:60. 2 Elsewhere: ἐνθυμήσει ("by thought"). So also the Vienna codex. 3 Job 38:11. (Call numerals faint in the scan; read in sequence.)

VARIORUM NOTAE. (printed under page 512)

(78) ‹Ὑπόσχεσιν› · call in col 1026

Ὑπόσχεσιν. Praefigitur τήν in cod. Vind. quod habet vim quamdam δεικτικήν. Cler.

"Promise." Τήν ("the") is prefixed in the Vienna codex, which has a certain demonstrative force. Clericus.

(printed under page 512)

(79) ‹Τῆς μὲν πίστεως αὐτοῦ προώδευσεν ἡ γνῶσις› · call in col 1026

Τῆς μὲν πίστεως αὐτοῦ προώδευσεν ἡ γνῶσις. In cod. Vindob. est τῆς μὲν γνώσεως et postea πίστις. Incommode, nam fides est ex auditu. In eodem desunt sequentia : Τῆς δὲ γνώσεως ἀκόλουθος γέγονεν ἡ πίστις, nec sane sunt necessaria, quippe quae antecedentibus verbis satis continentur nec repetenda sunt. Id.

"Knowledge went before his faith." In the Vienna codex there is τῆς μὲν γνώσεως ("before his knowledge") and afterwards πίστις ("faith"). Unsuitably, for faith comes from hearing. In the same codex the following words are wanting: "and faith became the follower of knowledge"; nor indeed are they necessary, since they are sufficiently contained in the preceding words and need not be repeated. The same.

(printed under page 512)

(80) ‹Ἐπακολούθημα› · call in col 1026

Ἐπακολούθημα. In cod. Vind. ἀκόλουθος. Id.

"Consequence." In the Vienna codex ἀκόλουθος ("following"). The same.

(printed under page 512)

(81) ‹διὰ μέσον› · call in col 1026

Μέσον. In cod. Vind. μέσων. Id.

"The midst" (μέσον). In the Vienna codex μέσων (genitive plural). The same.

(printed under page 512)

(82) ‹ἀπὸ πελάγους μαινομένη› · call in col 1026

Μαινομένη. Omittitur in eodem cod. perperam. Ἀπὸ πελάγους, verti debuerat ab alto mari, haec est enim vocis potestas, quando opponitur littori, marique ei vicino ; quod optimorum scriptorum auctoritatibus probari queat. Vide Matth. XVIII, 6, et interpretes ad locum. Id.

"Raging." It is wrongly omitted in the same codex. Ἀπὸ πελάγους ought to have been translated "from the deep sea", for this is the force of the word when it is set against the shore and the sea near it; which could be proved by the authority of the best writers. See Matthew 18:6, and the commentators on the place. The same.

(printed under page 512)

(83) ‹καὶ πλοίοις› · call in col 1026

Καὶ πλοίοις. Desunt haec verba in cod. Vindob. et fieri quidem possit ut addita sint ; neque enim necessaria sunt, in descriptione creationis. Sed post ἐποίησας addit idem codex : Βροτοῖς δὲ βατὴν αὐτὴν εἶναι τοῖς πλοίοις ἐκέλευσας. Id.

"And for ships." These words are wanting in the Vienna codex, and it may indeed be that they were added; for they are not necessary in a description of the creation. But after ἐποίησας ("you made") the same codex adds: "and you commanded it to be passable for mortals by ships." The same.

(printed under page 512)

(4–8) ‹scripture references and a short note, set in one line under the text› · calls in col 1027 (call 8 stands in the Greek, col 1028, after ὑπέστημεν) 4 Gen. I, 26. 5 Hebr. VI. 6 I Tim. I, 1. 7 Psal. CXLVI, 5. 8 al. ὑποστῶμεν.

4 Genesis 1:26. 5 Hebrews 6. 6 1 Timothy 1:1. 7 Psalm 146:5. 8 Elsewhere: ὑποστῶμεν ("should we stand"). (Call numerals faint in the scan; read in sequence.)

VARIORUM NOTAE. (printed under page 513)

(84) ‹Κόσμου κόσμον› · call in col 1027

Κόσμου κόσμον. Elogio eodem homo decoratur a Methodio apud Epiphanium, haeresi 64, Origeniana, cap. 18, et ab incerto auctore Commentariorum in Job. Philoni autem de Abrahamo scribenti, homo est κόσμος ἐν κόσμῳ. Vide Nilum, lib. ii, epist. 119. Cot.

"The world's ornament." Man is adorned with the same title of praise by Methodius in Epiphanius, heresy 64, that of the Origenists, chapter 18, and by the unknown author of the Commentaries on Job. But for Philo, writing on Abraham, man is "a world within the world". See Nilus, book 2, letter 119. Cotelier.

(printed under page 513)

(85) ‹Στοιχείων, πρώτων› · call in col 1027

Στοιχείων, πρώτων. Haec omittuntur in cod. Vindobonensi. Ac sane τέσσαρα σώματα sunt idem ac στοιχεῖα πρῶτα, ut haec posteriora glossema haberi queant. Cl.

"Of the elements, the first." These words are omitted in the Vienna codex. And indeed "the four bodies" are the same as "the first elements", so that these latter words may be held to be a gloss. Clericus.

(printed under page 513)

(86) ‹Ταῖς› · call in col 1027

Ταῖς. Addit idem codex αὐτοῦ, nec male. Cot.

"The." The same codex adds αὐτοῦ ("his"), and not badly. Cotelier [so printed; the note reads like one of Clericus's on the Vienna codex].

(printed under page 513)

(87) ‹περὶ τὰ ὄντα κηδεμονίαν› · call in col 1027 (heading of chapter XXXV)

Κηδεμονίαν. Vindob. cod. οἰκονομίαν, minus recte. Id.

"Care." The Vienna codex has οἰκονομίαν ("dispensation"), less correctly. The same.

(printed under page 513)

(88) ‹ὁ μὴ ἀφιστῶν› · call in col 1027

Ἀφιστῶν. Cod. Vind. ἀφείς, eodem sensu. Id.

"Withdrawing from." The Vienna codex has ἀφείς ("letting go"), in the same sense. The same.

(printed under page 513)

(89) ‹anchor not visible› · call in col 1029 (lemma Greek; call above the image)

Κρεμαμένη. Habet codex Vind. κεκρέμασται in praeterito, minus commode. COT.

Κρεμαμένη ["hanging"]. The Vienna codex has κεκρέμασται, in the past tense, less suitably. Cotelier.

(printed under page 514)

(90) ‹anchor not visible› · call in col 1029 (lemma Greek; call above the image)

Εἷς ἅγιος τῷ Φελμονεί. Petita haec ex versione Danielis, cap. VIII, 13, ab homine, qui nesciebat Hebraice; alioqui vertisset τῷ δεῖνι, quae nota est significatio vocis Hebraicae פלמוני Phalmoni, vel τινί ποτε, ut habebat Symmachus, alteri nescio cui, ut recte Hieronymus. ID.

"One holy one to Phelmoni." This is taken from the version of Daniel, ch. 8:13, by a man who did not know Hebrew; otherwise he would have rendered it τῷ δεῖνι ["to such a one"], which is the known meaning of the Hebrew word פלמוני, Phalmoni, or τινί ποτε ["to a certain one"], as Symmachus had it, "to another, I know not whom," as Jerome rightly has it. The same [Cotelier].

(printed under page 514)

(91) ‹anchor not visible› · call in col 1029 (lemma Greek; call above the image)

Ἀσιγήτοις φωναῖς βοῶσιν, etc. S. Joannes Chrysostomus, De instituenda secundum Deum vita, tom. V, serm. 10 : Ἀσιγήτοις βοῶντα κραυγαῖς, etc. Hippolytus Portuensis in Collectaneis Anastasii Bibliothecarii p. 209 : ἀσιγήτῳ φωνῇ βοῶντα. ID.

"They cry with unceasing voices," etc. St. John Chrysostom, On Ordering Life according to God, vol. V, sermon 10: "crying with unceasing shouts," etc. Hippolytus of Portus in the Collectanea of Anastasius the Librarian, p. 209: "crying with unceasing voice." The same.

(printed under page 514)

(92) ‹ἐν περατουμένοις› · call in col 1029

Περατουμένοις. In cod. Vind. est περαιουμένοις et mox περαιούμενος : eodem tamen sensu, qui est : qui es in rebus quas transgrederis, et quem nihil transgreditur, quamvis περαιοῦμαι apud Graecos accuratiores transitivam vim obtineat. CL.

Περατουμένοις ["in things bounded"]. In the Vienna codex it is περαιουμένοις, and just after περαιούμενος: yet with the same sense, which is: "who art in the things which Thou passest beyond, and whom nothing passes beyond," although περαιοῦμαι among the more exact Greek writers has a transitive force. Clericus.

(printed under page 514)

(93) ‹καρδίᾳ σου, ὅτι› · call in col 1029

Ὅτι. Praemittitur in cod. Vindob. καὶ συνήσεις, et scies. ID.

Ὅτι ["that"]. In the Vienna codex καὶ συνήσεις, "and you shall understand," is placed before it. The same.

(printed under page 514)

<!-- Two layers at the page foot: the scripture-reference line (superscript numerals), then the VARIORUM NOTAE (numerals in parentheses). The numeral of the first reference is cut off at the image edge; [9] is supplied from the sequence. --> [9] ‹anchor not visible› · call in col 1030 Psal. CIII, 24.

Psalm 103:24.

10 ‹anchor not visible› · call in col 1030 Dan. VIII, 13.

Daniel 8:13.

11 ‹anchor not visible› · call in col 1030 Isa. VI, 3.

Isaiah 6:3.

12 ‹anchor not visible› · call in col 1030 Ezech. III, 12.

Ezekiel 3:12.

13 ‹anchor not visible› · call in col 1030 Psal. LXVII, 18.

Psalm 67:18.

14 ‹solatium de tenebris› · call in col 1030 Isa. XL, 22; IV Esd. XVI, 60; Job XXXVIII, 38, in LXX.

Isaiah 40:22; 4 Esdras 16:60; Job 38:38, in the Septuagint.

15 ‹διὰ Χριστοῦ τῶν› · call in col 1029 (Greek only) f. τόν. Sic cod. Vind.

Perhaps τόν. So the Vienna codex.

16 ‹os constringit› · call in col 1030 Dan. III, VI.

Daniel 3, 6.

17 ‹cetos demulcet› · call in col 1030 Jon. II.

Jonah 2.

18 ‹exoritur, prosternit› · call in col 1030 IV Reg. XIX.

4 Kings 19.

19 ‹non est terminus› · call in col 1030 Psal. CXLIV, 3.

Psalm 144:3.

(printed under page 514)

<!-- On this page the Latin is the left column (1031), the Greek the right (1032). Two layers: the scripture-reference line (superscript numerals), then the VARIORUM NOTAE (numerals in parentheses; their calls stand in the Greek). --> 20 ‹anchor not visible› · call in col 1031 Deut. IV, 39.

Deuteronomy 4:39.

21 ‹anchor not visible› · call in col 1031 I Reg. II, 3.

1 Kings [1 Samuel] 2:3.

22 ‹anchor not visible› · call in col 1031 Dan. III.

Daniel 3.

23 ‹anchor not visible› · call in col 1031 Rom. XI, 33.

Romans 11:33.

24 ‹call stands before: Domine omnipotens› · call in col 1031 l. Ignat. interpol. ad Magn. 9.

Read [compare] the interpolated Ignatius, To the Magnesians 9.

25 ‹Sapientiae a te conditae› · call in col 1031 Prov. VIII, 22.

Proverbs 8:22.

(printed under page 515)

(94) ‹anchor not visible› · call in col 1032 (lemma Greek; call above the image)

Ὑπεροψούμενος. Emenda typothetae mendum e cod. Vindobonensi Ὑπερυψούμενος. CL.

Ὑπεροψούμενος. Correct the printer's error from the Vienna codex: Ὑπερυψούμενος ["highly exalted"]. Clericus.

(printed under page 515)

(95) ‹anchor not visible› · call in col 1032 (lemma Greek; call above the image)

Ἀμεσίτευτον τὸ ἔργον. Et quibusdam interpositis, ὁ δημιουργίας τῆς διὰ μεσίτου κτίστης. Quaeres quomodo creatio intermedio careat, quae mediatorem, seu medium habet Filium Dei? Responderi potest, creationem esse quidem absque medio alieno a divinitate; agnoscere tamen personam divinitatis mediam, Filium : mediatorem productionis, per quem scilicet Pater omnia creavit; sed non mediatorem naturae, id est, participem increati et creati, quod exstitit post assumptam naturam humanam. COT.— Crediderim ἀμεσίτευτον ἔργον esse, quod nullis instrumentis aliunde desumptis perfectum est, ut sit idem ac ἄμεσον ἔργον, seu, ut loquimur hodie, immediatum opus. Adi Dionys. Petavium De Trinitate, lib. VII, cap. 4. Vide et cap. 12 ubi Constit. auctor ait Filium a Patre genitum ἀμεσιτεύτως. CL.

"The work without a mediator." And, after some words intervening, "the creator of the creation that is through a mediator." You will ask how creation can lack an intermediary, when it has the Son of God as mediator or medium. It can be answered that creation is indeed without a medium foreign to the divinity; yet that it acknowledges a middle person of the divinity, the Son: a mediator of the producing, through whom, that is, the Father created all things; but not a mediator of nature, that is, one sharing in the uncreated and the created, which came to be after the human nature was assumed. Cotelier.— I should think an ἀμεσίτευτον ἔργον is one that was completed with no instruments taken from elsewhere, so that it is the same as ἄμεσον ἔργον, or, as we say today, an "immediate work." See Dionysius Petavius, On the Trinity, book VII, ch. 4. See also ch. 12, where the author of the Constitutions says the Son was begotten of the Father ἀμεσιτεύτως ["without a mediator"]. Clericus.

(printed under page 515)

(96) ‹anchor not visible› · call in col 1032 (lemma Greek; call above the image)

Μισθαποδότης. Vind. cod. μισθότης. ID.

Μισθαποδότης ["rewarder"]. The Vienna codex: μισθότης. The same.

(printed under page 515)

(97) ‹anchor not visible› · call in col 1032 (lemma Greek; call above the image)

Καί. Addit cod. Vind. μεθ' οὗ, cum eo, quod est Doxologiarum orthodoxarum, non Arianicarum, ut jam alibi observavimus. ID.

Καί ["and"]. The Vienna codex adds μεθ' οὗ, "with whom," which belongs to the orthodox doxologies, not the Arian ones, as we have already observed elsewhere. The same.

(printed under page 515)

(98) ‹Κύριε› · call in col 1032

Κύριε. Est scholium in cod. Vindob. hic additum : Ὅτι Κύριος ἔκτισέ με, σαφῶς εἰς τὸν ἐκ Παρθένου τεχθέντα Χριστὸν ἀναφέρεται. Quae erat orthodoxorum sententia qua objectionem desumptam ex creatione sapientiae retunderent. Sed revera de neutra sapientia, hoc est, creata ante mundum, aut nata ex virgine agitur apud Salomonem, ut viri docti viderunt, et nos ad Proverbia pluribus ostendemus. ID.

Κύριε ["Lord"]. There is a scholium added here in the Vienna codex: "That 'the Lord created me' plainly refers to the Christ born of the Virgin." This was the opinion of the orthodox, by which they blunted the objection drawn from the creation of wisdom. But in truth Solomon treats of neither wisdom, that is, neither one created before the world nor one born of a virgin, as learned men have seen, and as we shall show at greater length on Proverbs. The same.

(printed under page 515)

(99) ‹τὸν ὁρῶντα Θεόν› · call in col 1032

Τὸν ὁρῶντα Θεόν. Intuentur ac tradunt saepe sancti Patres Graeci et Latini hanc etymologiae rationem, secuti Philonem Judaeum, qua Israel exponitur videns Deum Homo, aut mens cernens (continues)

"Him who sees God." The holy Fathers, Greek and Latin, following Philo the Jew, often regard and hand down this account of the etymology, by which Israel is explained as "a man seeing God," or "a mind beholding (continues)

(printed under page 515)

(100) ‹anchor not visible› · call in col 1033 (lemma Greek; call above the image)

Ἀντανακύκλησις. In cod. Vindob. κατανακύκλησις, hoc est, revolutio septies septenarii numeri annorum. Verba sequentia Ἰωβηλαῖος, ὅ ἐστιν ἔτος, perperam. ID.

Ἀντανακύκλησις ["the cycle coming round again"]. In the Vienna codex κατανακύκλησις, that is, the revolution of the sevenfold seven of years. The following words, Ἰωβηλαῖος, ὅ ἐστιν ἔτος ["Jubilee, which is the year"], wrongly. The same.

(printed under page 516)

(1) ‹ἡ ὑπὸ σοῦ› · call in col 1033

Ὑπὸ σοῦ. Desunt in cod. Vindobon. ID.

Ὑπὸ σοῦ ["by Thee"]. Wanting in the Vienna codex. The same.

(printed under page 516)

(2) ‹ἐκ μόνης παρθένου› · call in col 1033

Παρθένου. Τῆς παρθένου cod. Vindob. ID.

Παρθένου ["of a virgin"]. The Vienna codex: τῆς παρθένου ["of the virgin"]. The same.

(printed under page 516)

<!-- Greek left (1033), Latin right (1034). Two layers: the scripture-reference line (superscript numerals), then the VARIORUM NOTAE (numerals in parentheses; their calls stand in the Greek). The variorum numbering restarts at (1) after (100). In the continued note 99 the phrase "qui mente Deum videat" is damaged on the scan (the n is not legible); read as "mente". --> 26 ‹anchor not visible› · call in col 1034 Deut. VII, 6.

Deuteronomy 7:6.

27 ‹anchor not visible› · call in col 1034 Deut. IV, 20.

Deuteronomy 4:20.

28 ‹anchor not visible› · call in col 1034 Exod. I, et V; Deut. I, 31. Act. XIII, 18.

Exodus 1 and 5; Deuteronomy 1:31; Acts 13:18.

29 ‹anchor not visible› · call in col 1033 (a conjecture on the Greek; call above the image) f. δεκαλόγιον.

Perhaps δεκαλόγιον ["decalogue"].

30 ‹anchor not visible› · call in col 1034 l. Ignat. Interpol. ad Magnes. 9.

Read [compare] the interpolated Ignatius, To the Magnesians 9.

31 ‹anchor not visible› · call in col 1034 Levit. XXIII, 25.

Leviticus 23:25.

32 ‹anchor not visible› · call in col 1034 l. Ignat. interpol. ibid.

Read [compare] the interpolated Ignatius, in the same place.

33 ‹call stands before: Quare Dominica dies› · call in col 1034 l. Ignat. interpol. ad Magnes. 11, ad Sm. 1.

Read [compare] the interpolated Ignatius, To the Magnesians 11, To the Smyrnaeans 1.

34 ‹ex sola virgine› · call in col 1034 Luc. I, 32.

Luke 1:32.

(printed under page 516)

<!-- Latin left (1035), Greek right (1036). Two layers: the scripture-reference line (superscript numerals), then the VARIORUM NOTAE (numerals in parentheses; their calls stand in the Greek). Most calls of the reference line stand above the foot image. --> 35 ‹anchor not visible› · call in col 1035 Gen. IV.

Genesis 4.

36 ‹anchor not visible› · call in col 1035 Gen. VIII.

Genesis 8.

37 ‹anchor not visible› · call in col 1035 Gen. XII.

Genesis 12.

38 ‹anchor not visible› · call in col 1035 Gen. XXII.

Genesis 22.

39 ‹anchor not visible› · call in col 1035 Gen. XXXV.

Genesis 35.

40 ‹anchor not visible› · call in col 1035 Exod. XII.

Exodus 12.

41 ‹anchor not visible› · call in col 1035 Num. XVI.

Numbers 16.

42 ‹anchor not visible› · call in col 1035 Jos. V.

Joshua 5.

43 ‹anchor not visible› · call in col 1035 Judic. VI et VIII.

Judges 6 and 8.

44 ‹anchor not visible› · call in col 1035 Judic. XIII.

Judges 13.

45 ‹anchor not visible› · call in col 1035 Judic. XV et XVI.

Judges 15 and 16.

46 ‹anchor not visible› · call in col 1035 Judic. XI.

Judges 11.

47 ‹anchor not visible› · call in col 1035 Judic. IV.

Judges 4.

48 ‹anchor not visible› · call in col 1035 I Reg. VII.

1 Kings [1 Samuel] 7.

49 ‹anchor not visible› · call in col 1035 I Paral. XXI.

1 Paralipomenon [1 Chronicles] 21.

50 ‹anchor not visible› · call in col 1035 III Reg. III et VIII.

3 Kings [1 Kings] 3 and 8.

51 ‹anchor not visible› · call in col 1035 III Reg. XVIII.

3 Kings [1 Kings] 18.

52 ‹anchor not visible› · call in col 1035 IV Reg. II.

4 Kings [2 Kings] 2.

53 ‹anchor not visible› · call in col 1035 II Paral. XVIII.

2 Paralipomenon [2 Chronicles] 18.

54 ‹anchor not visible› · call in col 1035 IV Reg. XX et XIX.

4 Kings [2 Kings] 20 and 19.

55 ‹anchor not visible› · call in col 1035 II Paral. XXXIII.

2 Paralipomenon [2 Chronicles] 33.

56 ‹anchor not visible› · call in col 1035 II Paral. XXXV.

2 Paralipomenon [2 Chronicles] 35.

57 ‹anchor not visible› · call in col 1036 (a conjecture on the Greek; call above the image) f. Φάσχα.

Perhaps Φάσχα.

58 ‹anchor not visible› · call in col 1035 I Esdr. VIII.

1 Esdras [Ezra] 8.

59 ‹anchor not visible› · call in col 1035 Dan. VI et XIV.

Daniel 6 and 14.

60 ‹anchor not visible› · call in col 1035 Jon. II.

Jonah 2.

61 ‹anchor not visible› · call in col 1035 Dan. III.

Daniel 3.

62 ‹anchor not visible› · call in col 1035 I Reg. I.

1 Kings [1 Samuel] 1.

63 ‹anchor not visible› · call in col 1035 I Esdr. III.

1 Esdras [Ezra] 3.

64 ‹in zelo tuo› · call in col 1035 I Mach. II.

1 Maccabees 2.

65 ‹Jaelis in benedictionibus› · call in col 1035 Judic. V, 24.

Judges 5:24.

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(3) ‹anchor not visible› · call in col 1036 (lemma Greek; call above the image)

Ἐκ. Αὐτὸν ἐκ. Sic idem cod. CLER.

Ἐκ ["out of"]. Αὐτὸν ἐκ ["him out of"]. So the same codex. Clericus.

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(4) ‹anchor not visible› · call in col 1036 (lemma Greek; call above the image)

Ἰακὼβ ἐν Βηθλεέμ : Bovius, in Bethel. optime, sive ita repererit, sive emendarit. Notum haec duo nomina ubi per compendium scribuntur, confundi facile ac librariis fraudi esse : quod cernere licet in Chronico Alexandrino, p. 218. Sane ob eumdem errorem S. Ambrosius lib. II De Jacob, cap. 7, pro Bethel, Gen. XXXV, dum legit Bethlehem, sic loquitur : Exsurgens ascende in locum Bethlehem (eo modo prorsus scribi debere docent sequentia), hoc est in domum panis, ubi natus est Christus; sicut Michaeas propheta testatus est, dicens : « Et tu, Bethlehem, domus Ephrata, » etc. COT.

"Jacob in Bethlehem": Bovius, "in Bethel," excellently, whether he found it so or emended it. It is well known that these two names, when written in abbreviation, are easily confused and mislead the copyists: which may be seen in the Chronicon Alexandrinum, p. 218. Indeed, through the same error St. Ambrose, book II On Jacob, ch. 7, reading Bethlehem for Bethel in Gen. 35, speaks thus: "Arise, go up to the place Bethlehem" (what follows shows that it must certainly be written so), "that is, to the house of bread, where Christ was born; as the prophet Micah bore witness, saying: 'And you, Bethlehem, house of Ephrata,'" etc. Cotelier.

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(5) ‹anchor not visible› · call in col 1036 (lemma Greek; call above the image)

Σεναχηρείμ. Cod. Vind. Σεναχιρίν. CL.

Σεναχηρείμ ["Sennacherib"]. The Vienna codex: Σεναχιρίν. Clericus.

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(6) ‹anchor not visible› · call in col 1036 (lemma Greek; call above the image)

Ἐν τῷ Φασσᾷ. Non infeliciter mihi videor vocem nihili Φασσά hoc loco mutasse in praeclarum vocabulum Φάσχα, quod est Φασέχ II Paralip. XXXV et XXX, seu Pascha, docente magno theologo Gregorio Nazianzeno in oratione 42, p. 682, 683. At a doctissimo Turriano, qui vertit, in Sappha, intelligitur, ni fallor, Saphan Σαφάν, sive Σαπφάν, scriba templi Domini temporibus Josiae regis. COT.

"In the Phassa." I think I have not unhappily changed the meaningless word Φασσά in this place into the noble word Φάσχα, which is Φασέχ in 2 Paralipomenon 35 and 30, that is, the Pasch, as the great theologian Gregory Nazianzen teaches in Oration 42, pp. 682, 683. But by the most learned Turrianus, who translated "in Sappha," there is understood, unless I am mistaken, Saphan (Σαφάν or Σαπφάν), the scribe of the Lord's temple in the times of King Josiah. Cotelier.

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(7) ‹ζήλῳ σου, Ἰαβὴλ› · call in col 1036

Ἰαβήλ. Est Ἰαήλ, Jael, aut Jahel. Josepho Ἰάλη. ID.

Ἰαβήλ. It is Ἰαήλ, Jael or Jahel. In Josephus, Ἰάλη. The same.

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(8) ‹anchor not visible› · call in col 1037 (lemma Greek; call above the image)

Πρός. Cod. Vind. εἰς. CLER.

Πρός ["towards"]. The Vienna codex: εἰς ["into"]. Clericus.

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(9) ‹anchor not visible› · call in col 1037 (lemma Greek; call above the image)

Διαπλάττεις. Cod. Vind. διαπλάσας. ID.

Διαπλάττεις ["Thou fashionest"]. The Vienna codex: διαπλάσας ["having fashioned"]. The same.

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(10) ‹anchor not visible› · call in col 1037 (lemma Greek; call above the image)

Ὡς. Deest in cod. Vind. ID.

Ὡς ["as"]. Wanting in the Vienna codex. The same.

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(11) ‹διὰ Ἰησοῦ Χριστοῦ› · call in col 1037

Διὰ Ἰησοῦ Χριστοῦ. Cod. Vind. μετὰ Χριστοῦ καὶ Πνεύματος ἁγίου. Doxologia orthodoxa, pro Arianica, ut et alibi. ID.

"Through Jesus Christ." The Vienna codex: "with Christ and the Holy Spirit." An orthodox doxology in place of an Arian one, as elsewhere also. The same.

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(12) ‹νῦν, καὶ ἀεὶ› · call in col 1037

Καὶ ἀεί. Omittuntur, et quidem merito, in cod. Vindobonensi; sequentia enim verba id ipsum exprimunt. ID.

Καὶ ἀεί ["and always"]. These words are omitted, and rightly so, in the Vienna codex; for the words that follow express the very same thing. The same.

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(13) ‹δι' ὃ κοσμοπολίτης› · call in col 1037

Κοσμοπολίτης. Hoc est, juxta Ciceronem V Tusculanarum, et S. Ambrosium Enarratione ad Sabinum, totius mundi incola et civis; κόσμιος Socrati apud Plutarchum, libro De exsilio; mundanus, interprete Tullio ubi supra. Tertullianus Apologetici cap. 38 : Unam omnium Rempublicam agnoscimus mundum. COT.

Κοσμοπολίτης ["citizen of the world"]. That is, according to Cicero in book V of the Tusculans, and St. Ambrose in the exposition addressed to Sabinus, "an inhabitant and citizen of the whole world"; κόσμιος for Socrates in Plutarch, in the book On Exile; mundanus, as Tully renders it in the place cited above. Tertullian, Apologeticus ch. 38: "We acknowledge one commonwealth of all, the world." Cotelier.

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<!-- Greek left (1037), Latin right (1038). Two layers: the scripture-reference line (superscript numerals), then the VARIORUM NOTAE (numerals in parentheses; their calls stand in the Greek). --> 66 ‹anchor not visible› · call in col 1038 l. Ignat. interpol. ad Trall. 6, ad Philad. 6.

Read [compare] the interpolated Ignatius, To the Trallians 6, To the Philadelphians 6.

67 ‹in libertatem gloriae› · call in col 1038 Rom. VIII, 21.

Romans 8:21.

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<!-- Latin left (1039), Greek right (1040). Two layers: the scripture-reference line (superscript numerals), then the VARIORUM NOTAE (numerals in parentheses; their calls stand in the Greek). --> 68 ‹aqua et igne punierit› · call in col 1039 Gen. VII et XIX.

Genesis 7 and 19.

69 ‹inquinamento carnis et spiritus› · call in col 1039 II Cor. VII, 1

2 Corinthians 7:1.

70 ‹similitudini mortis Christi› · call in col 1039 Rom. VI, 5.

Romans 6:5.

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(14) ‹εὐσέβειαν ἐπανάγων› · call in col 1040

Ἐπανάγων. Ἐνάγων, cod. Vind. CLER.

Ἐπανάγων ["leading back"]. Ἐνάγων ["leading in"], the Vienna codex. Clericus.

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(15) ‹ὁ χειροθετῶν› · call in col 1040

Ὁ χειροθετῶν. Manus imponebant catechumenis, quando eos faciebant catechumenos. Severus, dialogo 2, cap. 5 : Nec cunctatus Martinus, in medio ut erat campo, cunctos, imposita universis manu, catechumenos fecit. Vide in libris Ritualibus orationes ad faciendum catechumenum. Ac si mecum sentire vis, hunc ritum intellige expressum in conciliis Arelatensi et Eliberitano, ubi frustra digladiantur interpretes, alii accipientes de baptismo, alii de confirmatione. Aiunt Patres Arelatenses in Epistola ad Silvestrum PP. : De his qui in infirmitate sunt constituti, et credere volunt, placuit eis manum imponi; et canone 6 : De his qui in infirmitate credere volunt, placuit eis debere manum imponi. Eliberitani vero can. 39 : Gentiles si in infirmitate desideraverint sibi manum imponi, si fuerit eorum ex aliqua parte vita honesta, placuit eis manum imponi, et fieri Christianos. Neque enim dicitur, in gravi infirmitate, aut in periculo mortis, sed in infirmitate tantum. Verum objicit vir hac praesertim in parte longe doctissimus Joannes Morinus De poenitentia lib. X, cap. 8, dogma esse in Ecclesia inauditum, aliquem non baptizatum esse posse Christianum. Quasi vero canonis Eliberitani 45 verba non sint, quae eodem loci a Morino laudantur : Qui aliquando fuerit catechumenus, et per infinita tempora nunquam ad Ecclesiam accesserit, si eum de clero quisque cognoverit esse Christianum, aut testes aliqui exstiterint fideles, placuit ei baptismum non negari, eo quod in veterem hominem deliquisse videatur. Quid quod Graeci ex canone CP. 7, eum qui accedit ad Ecclesiam antequam baptizent, faciunt primo Christianum, hoc est Χριστιανὸν ἀβάπτιστον, οἷα τυχόν ἐστι τὰ τῶν Χριστιανῶν παιδία τὰ μέλλοντα βαπτίζεσθαι, docetur Euchologii pagina 345, ac deinde catechumenum? Praeterea manus imponebant catechumenis, inter tempus initi catechumenatus, et tempus baptismi : qua de manus impositione, vel quotidiana, vel crebra, vel certis Quadragesimae diebus, agitur praecipue in Clementinis, lib. III, cap. ult., in concilio Carthaginensi IV, cap. 85, et in concilio Matisconensi II, can. 3. COT.

"He who lays on hands." They laid hands on catechumens when they made them catechumens. Severus, Dialogue 2, ch. 5: "Nor did Martin delay: in the middle of the field, just as he was, he laid his hand on them all and made them all catechumens." See in the ritual books the prayers "for making a catechumen." And if you will agree with me, understand this rite to be the one expressed in the councils of Arles and Elvira, where the interpreters contend in vain, some taking it of baptism, others of confirmation. The Fathers of Arles say in the Letter to Pope Silvester: "Concerning those who are laid up in sickness and wish to believe, it was resolved that a hand be laid on them"; and in canon 6: "Concerning those who in sickness wish to believe, it was resolved that a hand ought to be laid on them." And those of Elvira, can. 39: "If pagans in sickness desire that a hand be laid on them, if their life has been in some part honourable, it was resolved that a hand be laid on them and that they be made Christians." For it is not said "in grave sickness" or "in danger of death," but only "in sickness." But Joannes Morinus, a man by far the most learned especially in this field, objects in On Penance, book X, ch. 8, that it is a doctrine unheard of in the Church that someone not baptized can be a Christian. As though there were not the words of canon 45 of Elvira, which Morinus cites in that same place: "One who was at some time a catechumen and for a very long time never came to the Church, if any of the clergy has known him to be a Christian, or some faithful witnesses come forward, it was resolved that baptism not be denied him, because he appears to have sinned against the old man." What of the fact that the Greeks, by canon 7 of Constantinople, first make the one who approaches the Church, before they baptize him, a Christian (that is, "an unbaptized Christian, such as, say, the children of Christians who are going to be baptized," as page 345 of the Euchologion teaches), and then a catechumen? Moreover, they laid hands on catechumens between the time catechumenate was entered and the time of baptism: of which laying on of hands, whether daily, or frequent, or on fixed days of Lent, there is treatment chiefly in the Clementines, book III, last chapter, in the Fourth Council of Carthage, ch. 85, and in the Second Council of Mâcon, can. 3. Cotelerius.

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(16) ‹συνετίσῃ› · call in col 1040

Συνετίσῃ. In cod. Vind. συστήσῃ καὶ συνετίσῃ εἰς τὸ θέλημα αὐτοῦ, commendet et suam intelligere faciat voluntatem. CLER.

Συνετίσῃ ["may give understanding"]. In the Vienna codex: συστήσῃ καὶ συνετίσῃ εἰς τὸ θέλημα αὐτοῦ, "may commend [him] and make [him] understand His will." Clericus.

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(17) ‹ὁμοιότητι τοῦ θανάτου› · call in col 1040

Τοῦ θανάτου. Omittuntur in cod. Vind ID.

Τοῦ θανάτου ["of the death"]. Omitted in the Vienna codex. The same.

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(18) ‹τοῦ Χριστοῦ, ἐπ'› · call in col 1040

Ἐπ'. Omissum in eodem. ID.

Ἐπ' ["in / upon"]. Omitted in the same. The same.

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(19) ‹κατά τε› · call in col 1040

Τέ. Deest in cod. Vind. ID.

Τέ ["both"]. Wanting in the Vienna codex. The same.

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<!-- Greek left (1041), Latin right (1042). Two layers: the reference line (superscript numerals), then the VARIORUM NOTAE (numerals in parentheses; their calls stand in the Greek). --> 71 ‹anchor not visible› · call in col 1041 (a variant on the Greek; call above the image) al. ὑφερπουσῶν.

Elsewhere [another reading]: ὑφερπουσῶν ["creeping in underneath"].

72 ‹anchor not visible› · call in col 1042 Matth. XXVIII, 19.

Matthew 28:19.

73 ‹call stands before: Renuntio Satanae› · call in col 1042 l. Ignat. interpol. ad Magn. 11.

Read [compare] the interpolated Ignatius, To the Magnesians 11.

74 ‹τοῦ Πατρὸς γεννηθέντα› · call in col 1041 (Greek only; on the words οὐ κτισθέντα) Deest in al. ut in altero cod. Vind.

Wanting in other copies, as in the second Vienna codex.

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(20) ‹anchor not visible› · call in col 1041 (lemma Greek; call above the image)

Κατηχουμένους. Addit uterque cod. Vind. μέλλοντας βαπτίζεσθαι. ID.

Κατηχουμένους ["catechumens"]. Both Vienna codices add μέλλοντας βαπτίζεσθαι ["who are about to be baptized"]. The same.

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(21) ‹anchor not visible› · call in col 1041 (lemma Greek; call above the image)

Κακοηθείας. In cod. Vind. legere est κακονοίας, eodem sensu. ID.

Κακοηθείας ["malice"]. In the Vienna codex one may read κακονοίας ["ill will"], with the same sense. The same.

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(22) ‹anchor not visible› · call in col 1041 (lemma Greek; call above the image)

Ἀξιῶσαι. Praemittitur huic voculae αὐτούς in cod. Vind. recte. ID.

Ἀξιῶσαι ["to deem worthy"]. In the Vienna codex αὐτούς ["them"] is placed before this word, rightly. The same.

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(23) ‹anchor not visible› · call in col 1041 (lemma Greek; call above the image)

Ὑμῶν. Ἡμῶν in cod. Vind. ID.

Ὑμῶν ["your"]. Ἡμῶν ["our"] in the Vienna codex. The same.

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(24) ‹anchor not visible› · call in col 1041 (lemma Greek; call above the image)

Πρότερον. Non legitur in cod. Vind. ID.

Πρότερον ["first"]. Not read in the Vienna codex. The same.

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(25) ‹πρὸς τὸν ἐναντίον› · call in col 1041 (in the chapter title)

Ἐναντίον. Addit cod. Vind. uterque τοῦ κατηχουμένου. ID.

Ἐναντίον ["the adversary"]. Both Vienna codices add τοῦ κατηχουμένου ["of the catechumen"]. The same.

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(26) ‹Ἀποτάσσομαι› · call in col 1041

Ἀποτάσσομαι, etc. Juverit fortassis ad illustrationem aliquam celeberrimi ritus, ex innumeris locis duo decerpere, insignia et brevia, unum Graeci doctoris, alterum Latini. Ergo apud Joannem Chrysostomum homil. 21, ad populum Antiochenum in fine dicitur : Ἀποτάσσομαί σοι, Σατανᾶ, καὶ τῇ πομπῇ σου· καὶ τῇ λατρείᾳ σου, καὶ συντάσσομαί σοι, Χριστέ. Hieronymus vero ad finem capitis VI Amos : In mysteriis, inquit, primum renuntiamus ei qui in occidente est, nobisque moritur cum peccatis, et sic versi ad orientem, pactum inimus cum Sole justitiae, et ei servituros nos esse promittimus, cum quibus Hieronymi conferri debent quae habet Isaac Catholicus, Invectiva I in Armenios, cap. 8. COT.

"I renounce," etc. It may perhaps help towards some illustration of this most celebrated rite to pick two passages out of countless ones, notable and brief, one from a Greek doctor, the other from a Latin. Thus in John Chrysostom, Homily 21 to the people of Antioch, at the end, it is said: "I renounce you, Satan, and your pomp, and your service, and I enlist with Thee, O Christ." And Jerome, at the end of chapter 6 of Amos, says: "In the mysteries we first renounce him who is in the west, and who dies to us together with our sins; and so, turned to the east, we enter into a covenant with the Sun of justice, and promise that we will serve him." With these words of Jerome should be compared what Isaac the Catholicos has in Invective I against the Armenians, ch. 8. Cotelier.

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(27) ‹γεννηθέντα› · call in col 1041

Οὐ κτισθέντα. Videtur e margine irrepsisse in textum. Legito quae notabo ad Recognit. lib. III, cap. 8. Quod autem solerent baptizandi recitare ac reddere Symbolum, res est longe notissima ex canonibus, Patribus, et rituum libris. Paulo ante citatus Isaac : Ὁ Χριστὸς τὸ Σύμβολον τῆς πίστεως τῶν τιη' ἁγίων πατέρων οὐκ εἶπε μέλλων βαπτισθῆναι· μηδ' αὐτοὶ ὁμολογήσωσιν. Auctarii Combefisiani tom. II, col. 318. ID. — In accuratiore cod. Vindobonensi XIII saeculo scripto leguntur haec verba; in altero antiquiore, sed minus accurato, non comparent. Videntur orthodoxi librarii, aut critici Arianicas opiniones hinc tollere voluisse, additis aut mutatis verbis, prout videbatur. CLER.

"Not created." This seems to have crept into the text from the margin. Read what I shall note on the Recognitions, book III, ch. 8. That those to be baptized were accustomed to recite and render the Creed is a thing most widely known from the canons, the Fathers, and the books of rites. Isaac, cited a little above: "Christ did not say the Symbol of the faith of the 318 holy fathers when he was about to be baptized; neither let them profess it." Combefis's Auctarium, vol. II, col. 318. The same [Cotelier]. — In the more accurate Vienna codex, written in the 13th century, these words are read; in the other, older but less accurate, they do not appear. Orthodox copyists or critics seem to have wished to remove Arian opinions from here, adding or changing words as seemed good to them. Clericus.

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<!-- Latin left (1043), Greek right (1044). Two layers: the reference line (superscript numerals; both notes here are on the Greek), then the VARIORUM NOTAE (numerals in parentheses; their calls stand in the Greek). Note (32) ends without a signature as printed. --> 75 ‹anchor not visible› · call in col 1044 (a variant on the Greek; call above the image) al. add. ἡμῖν.

Other copies add ἡμῖν ["to us"].

76 ‹ἀναδέξασθαι αὐτὸν τῶν› · call in col 1044 (Greek only) f. τόν.

Perhaps τόν.

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(28) ‹anchor not visible› · call in col 1044 (lemma Greek; call above the image)

Τοῖς ἀποστόλοις. Deest in altero cod. Vindobon. CLER.

Τοῖς ἀποστόλοις ["to the apostles"]. Wanting in the second Vienna codex. Clericus.

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(29) ‹anchor not visible› · call in col 1044 (lemma Greek; call above the image)

Καθολικῇ Ἐκκλησίᾳ. Satis constat apostolorum aevo usitatum non fuisse hoc loquendi genus. Alter codex habet pro καθολικῇ voces καὶ ἀποστολικῇ. Sed nec apostoli ipsi solebant sui aevi Ecclesiam sic vocare. Ita locuta sunt sequentia saecula. ID.

"The Catholic Church." It is well enough established that this manner of speaking was not in use in the age of the apostles. The second codex has, in place of καθολικῇ, the words καὶ ἀποστολικῇ ["and apostolic"]. But neither were the apostles themselves accustomed to call the Church of their own age so. It was the following centuries that spoke thus. The same.

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(30) ‹anchor not visible› · call in col 1044 (lemma Greek; call above the image)

Εἰς σαρκὸς ἀνάστασιν. Frustra asserit Franciscus Turrianus respexisse ad haec verba Sophronium Hierosolymitanum, in epistola illa sua quae refertur actione XI sextae synodi, ubi aliquem sapientum citat. (Editionis Binianae ann. 1618, tom. III, part. I, p. 125, A.) Quae enim laudantur, haec, ἵνα καὶ τὴν εἰκόνα σώσῃ, καὶ τὴν σάρκα ἀθανατίσῃ, exstant in Gregorio Nazianzeno orat. 38, p. 620, C; orat. 42, p. 682, C. COT.

"Into the resurrection of the flesh." Franciscus Turrianus asserts without ground that Sophronius of Jerusalem had these words in view in that letter of his which is reported in Action XI of the Sixth Synod, where he cites "one of the wise." (Binius's edition of 1618, vol. III, part I, p. 125, A.) For the words that are quoted there, "that he might both save the image and make the flesh immortal," are found in Gregory Nazianzen, Oration 38, p. 620, C; Oration 42, p. 682, C. Cotelier.

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(31) ‹γὰρ οὕτω› · call in col 1044

Οὕτω. Alter codex οὗτος. Quod sequitur ὁ ἀγέννητος Θεός est etiam loquendi formula Arianorum, quamvis caeteroqui sit vera. CLER.

Οὕτω ["thus"]. The second codex: οὗτος ["this one"]. What follows, ὁ ἀγέννητος Θεός ["the unbegotten God"], is also a formula of speech of the Arians, although in other respects it is true. Clericus.

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(32) ‹Μονογενοῦς Θεοῦ› · call in col 1044

Θεοῦ. Etiam hoc μονογενὴς Θεός alienum est a stylo apostolico, sed proprium Arianorum, qui Patrem ἀγέννητον vocabant, ut vidimus paulo antea; Filium vero γεννητόν et μονογενῆ Θεόν. Quod cum offenderet scriptorem librarium alterius cod. Vindob. pro Θεοῦ hic scripsit Υἱοῦ.

Θεοῦ ["God"]. This expression too, μονογενὴς Θεός ["only-begotten God"], is foreign to the apostolic style, but proper to the Arians, who called the Father ἀγέννητον ["unbegotten"], as we saw a little before, and the Son γεννητόν ["begotten"] and μονογενῆ Θεόν ["only-begotten God"]. Since this offended the copyist of the second Vienna codex, he wrote here Υἱοῦ ["Son"] in place of Θεοῦ.

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<!-- Greek left (1045), Latin right (1046). Two layers: the reference line (superscript numerals), then the VARIORUM NOTAE (numerals in parentheses; their calls stand in the Greek). --> 77 ‹ὁ ἀγέννητος› · call in col 1045 (Greek only) al. ἀγένητος.

Other copies: ἀγένητος ["uncreated / not come into being"].

78 ‹docuit nos Dominus› · call in col 1046 Matth. VI, 9.

Matthew 6:9.

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(33) ‹anchor not visible› · call in col 1045 (lemma Greek; call above the image)

Τότε. Alter cod. Vindob. habet τῷ δέ, quod melius. CLER.

Τότε ["then"]. The second Vienna codex has τῷ δέ, which is better. Clericus.

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(34) ‹anchor not visible› · call in col 1045 (lemma Greek; call above the image)

Δέ. Est in altero Vind. τέ melius ID.

Δέ. In the second Vienna codex it is τέ, better. The same.

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(35) ‹συζῆσαι αὐτῷ› · call in col 1045

Καὶ συναποθανόντα αὐτόν, etc. Recte cum isto loco conjunges interpretationem Balsamonis ad canonem Laodicenum 48. COT.

"And that he, having died together with him," etc. You will rightly join with this passage Balsamon's interpretation on canon 48 of Laodicea. Cotelier.

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(36) ‹μὴ εἰς ἕκαστον› · call in col 1045

Ἐὰν γὰρ μὴ εἰς ἕκαστον, etc. Loquitur de baptismate ordinario adultorum; quod nisi sedulo ac rite juxta totam caeremoniam tradatur a pio sacerdote, et suscipiatur a pio catechumeno, animae sordes non depellit, nec suum obtinet effectum. ID.

"For unless over each," etc. He is speaking of the ordinary baptism of adults; which, unless it is conferred carefully and duly, according to the whole ceremony, by a devout priest, and received by a devout catechumen, does not drive out the filth of the soul nor obtain its effect. The same.

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(37) ‹γένηται παρὰ› · call in col 1045

Παρά. Alter Vindob. habet hic ὑπό. CLER.

Παρά ["from / by"]. The second Vienna codex has ὑπό ["by"] here. Clericus.

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(38) ‹ὡς Ἰουδαῖοι› · call in col 1045

Ἰουδαῖοι. Rectius in eodem οἱ Ἰουδαῖοι. ID.

Ἰουδαῖοι ["Jews"]. More correctly in the same codex, οἱ Ἰουδαῖοι ["the Jews"]. The same.

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(39) ‹ἡμᾶς ὁ Κύριος› · call in col 1045

Μετὰ τοῦτο ἑστώς, etc. Joannes Chrysostomus, hom. 6 in Epistolam ad Colossenses : Εὐθέως γὰρ ἀνελθών, ταῦτα φθέγγεται τὰ ῥήματα· Πάτερ ἡμῶν ὁ ἐν τοῖς οὐρανοῖς, etc., ubi (hoc ut obiter moneam) quod sequitur : Οὐκ ἐπ' ὄψιν πίπτει τὸ παιδίον, οὐ ξύλον ὁρᾷς, οὐδὲ πηγήν, corruptum videtur, atque corrigendum scribendo πεδίον, quia ad paradisum alludit S. doctor. Et vero solis fidelibus licebat orationem Dominicam proferre, nondum initiatis non licebat : ut exserte docet Theodoritus, Haer. fab., lib V, cap. 28, post Chrysostomum ad Matth. VI, 12, et homil. 2, in posteriorem ad Corinthios, utque colligitur ex Augustini sermonibus. Quanquam id orationis recitatum fuisse a catechumenis paulo ante baptismum, legimus in Ritualibus libris. COT

"After this, standing," etc. John Chrysostom, Homily 6 on the Epistle to the Colossians: "For as soon as he has come up, he utters these words: Our Father who art in heaven," etc.; where (to note this in passing) what follows, "No child falls upon the sight; you see no tree, nor fountain," seems corrupt, and should be corrected by writing πεδίον ["plain"], because the holy doctor is alluding to paradise. And indeed only the faithful were permitted to utter the Lord's Prayer; those not yet initiated were not permitted: as Theodoret expressly teaches, Compendium of Heretical Fables, book V, ch. 28, following Chrysostom on Matt. 6:12 and Homily 2 on the Second Epistle to the Corinthians, and as is gathered from Augustine's sermons. Yet we read in the ritual books that this prayer was recited by catechumens shortly before baptism. Cotelier.

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(40) ‹κατὰ ἀνατολάς› · call in col 1045

Κατὰ ἀνατολάς. Ita in ms. Alexandrino, II Paralip. V, 12. ID.

"Towards the east." So in the Alexandrian manuscript, 2 Paralipomenon 5:12. The same.

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<!-- Latin left (1047), Greek right (1048). Two layers: the reference line (one superscript numeral), then the VARIORUM NOTAE (numerals in parentheses; their calls stand in the Greek). Note (46) breaks off at the foot of the right half with the catchword "Erroris" and runs over to the next page; note (47), printed after it, is complete on this page. --> 79 ‹anchor not visible› · call in col 1047 II Paral. V, 13.

2 Paralipomenon [2 Chronicles] 5:13.

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(41) ‹anchor not visible› · call in col 1048 (lemma Greek; call above the image)

Γρήγορον. Alter cod. Vindob. ἐγρήγορα, pro ἐγρηγορότα, quae vera lectio esse videtur, nisi γρήγορος sit vox inferioris aevi. CL.

Γρήγορον ["watchful"]. The second Vienna codex has ἐγρήγορα, for ἐγρηγορότα, which seems to be the true reading, unless γρήγορος is a word of a later age. Clericus.

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(42) ‹anchor not visible› · call in col 1048 (lemma Greek; call above the image)

Δι'. Haec etiam est δοξολογία Arianorum quam emendavit librarius in altero Vindob., ubi est μεθ', ut et postea pro ἐν τῷ πνεύματι habet σύν. ID.

Δι' ["through"]. This too is a doxology of the Arians, which the copyist corrected in the second Vienna codex, where it is μεθ' ["with"], just as afterwards, in place of ἐν τῷ πνεύματι ["in the Spirit"], it has σύν ["together with"]. The same.

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(43) ‹anchor not visible› · call in col 1048 (lemma Greek; call above the image)

Τίνας. Addit cod. Vind., ἐπισκόπους. ID.

Τίνας ["whom"]. The Vienna codex adds ἐπισκόπους ["bishops"]. The same.

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(44) ‹anchor not visible› · call in col 1048 (lemma Greek; call above the image)

Ἐν τῇ ζωῇ ἡμετέρᾳ. Imprudenter apostolos scriptor hic loquentes inducit, quasi post mortem, aut certe morti vicini scriberent, quippe nullos postea episcopos creaturi. Ii vero nunquam ita convenerunt omnes, ut sic, morte instante, loqui possent. ID.

"In our lifetime." The writer here imprudently brings in the apostles speaking as if they were writing after death, or at least close to death, as men who would create no bishops afterwards. But they never all came together in such a way that they could speak thus, with death at hand. The same.

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(45) ‹anchor not visible› · call in col 1048 (lemma Greek; call above the image)

Ἰάκωβος. Ex placitis veterum, Jacobus constitutus est Hierosolymorum episcopus, vel ab ipso Domino, vel ab apostolis, vel a Christo et apostolis, vel a Petro, aut denique a Petro, Jacobo et Joanne. Quod cum doctorum hominum disputationibus satis superque fuerit ventilatum, restat mihi perstringendus locus Chronici Alexandrini, p. 580 : Τῷ αὐτῷ ἔτει ὁ ἅγιος Ἰάκωβος ὁ ἀπόστολος καὶ πατριάρχης Ἱεροσολύμων, ὃν ἐνεθρόνισεν ὁ ἅγιος Πέτρος εἰς τόπον ἑαυτοῦ ἀνιὼν ἐπὶ τὴν Ῥώμην, ἐτελεύτησεν, καὶ παρέλαβε τὸ σχῆμα τῆς ἐπισκοπῆς Ἱεροσολύμων Συμεών, ὁ καὶ Σίμων, καὶ γέγονε πατριάρχης, qui sic interpungi debet, verti autem ad hunc modum : Eodem anno sanctus Jacobus apostolus, et patriarcha Hierosolymitanus, quem sanctus Petrus Romam petiturus, in locum suum in sede sua collocaverat, mortuus est : et dignitatem episcopalem Hierosolymorum suscepit Simeon, qui et Simon, factusque fuit patriarcha. COT.

Ἰάκωβος ["James"]. According to the opinions of the ancients, James was appointed bishop of Jerusalem either by the Lord himself, or by the apostles, or by Christ and the apostles, or by Peter, or finally by Peter, James and John. Since this has been aired enough and more than enough in the disputations of learned men, it remains for me to touch on a passage of the Chronicon Alexandrinum, p. 580 [Greek as above], which ought to be punctuated thus, and translated in this way: "In the same year Saint James, apostle and patriarch of Jerusalem, whom Saint Peter, when about to make for Rome, had placed in his own stead upon his see, died; and Simeon, who is also Simon, took up the episcopal dignity of Jerusalem and was made patriarch." Cotelier.

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(46) ‹[Κλεό]πα› · call in col 1048

Συμεὼν ὁ τοῦ Κλεόπα. Qui et apud Graecos appellatus reperitur Σίμων, ὁ τοῦ Κλεοπᾶ, Κλεώπα, Κλεωπᾶ, Κλωπᾶ, Κλοπᾶ; apud Latinos, Simeon, aut Symeon, et Simon, filius Cleopae, vel Cleophae, vel Clopae. Hunc pseudo Dorotheus agens de apostolis vocat Judam, et eumdem facit cum Jacobo Alphaei : accepta forsan occasione, partim ex iis qui Simeoni Cleophae dant Judae nomen, in quam sententiam discedunt pseudo-Hippolytus in Catalogo apostolorum, auctor adnotationis De 12 apostolis adductae supra ad cap. ult., lib. II, et qui Indiculum apostolorum composuit initio Oecumenii exstantem; partim ex Epiphanio, apud quem sub finem tomi I, libri I, et in Anacephalaeosi, Judas dicitur is qui evangelistis est Jacobus Alphaei. Simon, inquit Dorotheus excusus, Judas cognominatus, qui et post Jacobum Hierosolymorum episcopus factus est (arbitror eum esse Jacobum Alphaei) sub Trajano rege cruci alligatus, occisus est in Ostracina civitate Aegypti Caesareae, cum annos vixisset 102. Dixi excusus, nam in Graece scripto habetur : Σίμων δὲ, ὁ ἐπικληθεὶς Ἰούδας, ἐν Ἐλευθεροπόλει, καὶ ἀπὸ Γάζης ἕως Αἰγύπτου κηρύξας τὸν Χριστόν, θάπτεται ἐν τῇ Ὀστρακίνῃ πόλει τῆς Αἰγύπτου, σταυρωθεὶς ἐπὶ Τραϊανοῦ τοῦ βασιλέως. Ast ubi de discipulis disserit, Simonem Cleopae cum Cleopa confundit, dicens : Cleopas, qui et Simon, consobrinus Domini fuit. Hic cum una cum Luca proficisceretur, Dominum post resurrectionem ex mortuis vidit, cumque illo locutus est, quemadmodum in Evangelio scribitur. Tandem alter Hierosolymorum episcopus factus est. Graece : Κλεώπας, ὁ καὶ Συμεὼν, ἀνεψιὸς τοῦ Κυρίου γενόμενος, καὶ δεύτερος ἐπίσκοπος Ἱεροσολύμων, ὃς καὶ ἶδεν αὐτὸν μετὰ τὸ ἀναστῆναι αὐτὸν ἐκ νεκρῶν. Erroris (continues)

"Symeon the son of Cleopas." He is also found called among the Greeks Σίμων, son of Κλεοπᾶς, Κλεώπας, Κλεωπᾶς, Κλωπᾶς, Κλοπᾶς; among the Latins, Simeon or Symeon, and Simon, son of Cleopas, or Cleophas, or Clopas. Pseudo-Dorotheus, treating of the apostles, calls him Judas, and makes him the same as James of Alphaeus: having perhaps taken occasion partly from those who give Simeon of Cleophas the name of Judas (to which opinion pseudo-Hippolytus goes over in the Catalogue of the Apostles, as do the author of the annotation On the 12 Apostles adduced above on the last chapter of book II, and the one who composed the Short List of the Apostles found at the beginning of Oecumenius), partly from Epiphanius, in whom, towards the end of volume I, book I, and in the Anacephalaeosis, the one who for the evangelists is James of Alphaeus is called Judas. "Simon," says the printed Dorotheus, "surnamed Judas, who also was made bishop of Jerusalem after James (I judge him to be James of Alphaeus), was bound to a cross under King Trajan and killed in Ostracina, a city of Egypt of Caesarea, when he had lived 102 years." I said "printed," for in the Greek manuscript it stands: "And Simon, who was surnamed Judas, having preached Christ in Eleutheropolis and from Gaza as far as Egypt, is buried in the city of Ostracine in Egypt, having been crucified under the emperor Trajan." But where he discusses the disciples, he confuses Simon of Cleopas with Cleopas, saying: "Cleopas, who is also Simon, was a cousin of the Lord. He, when he was journeying together with Luke, saw the Lord after the resurrection from the dead and spoke with him, as is written in the Gospel. At length he was made the second bishop of Jerusalem." In Greek: "Cleopas, who is also Symeon, being a cousin of the Lord and second bishop of Jerusalem, who also saw him after he rose from the dead." Of the error (continues)

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(47) ‹Ἰούδας Ἰακώβου› · call in col 1048

Ἰούδας Ἰακώβου. Tertium Hierosolymae episcopum Judam nuncupat Eusebius, lib. I Chronicorum, p. 80, ultimae editionis; Epiphanius, haeresi 66, seu Manichaeorum, sect. 20, et Georgius Syncellus in Chronographia : Justum idem Eusebius in Chronicis et in Historia, ambo Nicephori chronographus et historicus, auctor Raderiani Chronici, Zonaras, et alii : Judam Jacobi nullus, quod sciam, praeter Constitutorem hunc, et pseudo-Epiphanium in Apostolorum ἀνεκδότῳ Indiculo : Ἰούδας, ὁ ἀδελφὸς τοῦ Κυρίου μετὰ Ἰάκωβον τὸν ἑαυτοῦ ἀδελφόν, καὶ Συμεὼν ἐξάδελφον τοῦ Κυρίου. Λιπὼν [f. λίπον pro ἔλιπον] δὲ καὶ αὐτὸν ἐπίσκοπον ἐν Ἱεροσολύμοις ἔτη ζ', ἐκήρυξε δὲ τὸ Εὐαγγέλιον τοῦ Χριστοῦ ἐν πάσῃ τῇ Ἰουδαίᾳ καὶ Σαμαρείᾳ. Ἐποίησε δὲ καὶ καθολικὴν ἐπιστολήν· καὶ πρώην ἔσχε δύο υἱούς, Ἰάκωβον καὶ Ζωκήρ· ἀπέθανε δὲ ἐν Ἱερουσαλὴμ ἐνδόξως. Imo adversari videtur ei sententiae Hegesippus, apud Eusebium Historiae lib. III, cap. 20 et 32. Innuit enim Judam e vita migrasse ante Simeonem. ID.

"Judas of James." The third bishop of Jerusalem is named Judas by Eusebius, book I of the Chronicle, p. 80 of the latest edition; by Epiphanius, heresy 66, that of the Manichaeans, sect. 20; and by George Syncellus in the Chronographia. He is named Justus by the same Eusebius in the Chronicle and in the History, by both Nicephori, the chronographer and the historian, by the author of Rader's Chronicle, by Zonaras, and others. Judas of James, by no one that I know of, besides this author of the Constitutions and pseudo-Epiphanius in the unpublished Short List of the Apostles: "Judas, the brother of the Lord, after James his own brother and Symeon the cousin of the Lord. And leaving [perhaps λίπον for ἔλιπον, 'they left'] him too as bishop in Jerusalem for 7 years, he preached the Gospel of Christ in all Judaea and Samaria. He also composed a catholic epistle; and he formerly had two sons, James and Zoker; and he died gloriously in Jerusalem." Indeed Hegesippus, in Eusebius, History, book III, chs. 20 and 32, seems to stand against that opinion. For he intimates that Judas departed this life before Simeon. The same.

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(46) (continued) · call on the previous page (Greek col 1048)

tamen socium habet non modo citatum adnotatorem, sed etiam Symeonem Metaphrastem, in Chronico nondum publici juris facto : Κλεώπας ὁ ἀνεψιὸς τοῦ Κυρίου, ὁ γαμβρὸς Ἰωσὴφ τοῦ δικαίου, ἀνὴρ δὲ Μαρίας τῆς καλουμένης ἀδελφῆς μητρὸς τοῦ Κυρίου· οὗτινος εἰς τὸν γάμον τὸ ὕδωρ οἶνον ἐποίησεν ὁ Χριστός. Ὃς καὶ ἴδεν αὐτὸν μετὰ τὴν ἀνάστασιν μετὰ Λουκᾶ εἰς πόλιν Ἐμμαοῦς. Οὗτος δεύτερος ἐπίσκοπος γέγονεν Ἱεροσολύμων. Id est : Cleopas consobrinus Domini, gener Josephi justi, et maritus Mariae quae vocabatur soror matris Domini. In cujus nuptiis aquam Christus vertit in vinum. Qui et cum Luca eumdem Dominum post resurrectionem vidit ad oppidum Emmaus. Is secundus exstitit episcopus Hierosolymorum. Ac de Cleopa, subjungam observatiunculam ex lib. Regio 2374, ubi de fratribus Domini : Ὁ Κλεόπας υἱὸς ἦν Ἰωσὴφ τοῦ μνήστορος. Cleopas filius erat Josephi sponsi. Graeci 30 Junii, Σίμων ὁ καὶ Συμεὼν, ὁ καὶ Κλεώπας, υἱὸς Ἰωσὴφ, ἀδελφὸς Ἰακώβου. In ms. Regio 2423, Συμεὼν ὁ Κλεόπας. Jam vero multi Simonem apostolum et Symeonem episcopum pro eodem habent. Ab aliis autem noster Symeon, Jacobi Justi cui successit, aut patruelis dicitur, aut frater. Tolle leve mendum, δισκληθεὶς pro διαβληθεὶς, e Chronici Alexandrini loco, p. 594, sic edito : Τραϊανοῦ κατὰ Χριστιανῶν διωγμὸν κινήσαντος, Σίμων ὁ τοῦ Κλεώπα τῆς ἐν Ἱεροσολύμοις Ἐκκλησίας ἐπίσκοπος γενόμενος ἐμαρτύρησε, γενόμενος ἐτῶν ρκʹ, ἐπὶ Ἀττικοῦ ὑπατικοῦ δισκληθεὶς ὑπὸ τῶν τῆς μοίρας Κορίνθου καὶ τῶν λεγομένων Νικολαϊτῶν, etc. Cot.

however, he has as companion not only the annotator cited, but also Symeon Metaphrastes, in the Chronicle not yet published: [Greek as above] That is: "Cleopas, cousin of the Lord, son-in-law of Joseph the just, and husband of Mary who was called the sister of the Lord's mother. At whose wedding Christ turned the water into wine. Who also, with Luke, saw the same Lord after the resurrection at the town of Emmaus. He was the second bishop of Jerusalem." And about Cleopas I will subjoin a small observation from the Royal book 2374, where it treats of the brothers of the Lord: "Cleopas was the son of Joseph the betrothed." The Greeks on 30 June: "Simon, who is also Symeon, who is also Cleopas, son of Joseph, brother of James." In the Royal manuscript 2423: "Symeon Cleopas." Now many indeed take Simon the apostle and Symeon the bishop for the same man. By others, however, our Symeon is called either the cousin on the father's side, or the brother, of James the Just, whom he succeeded. Remove a slight fault, δισκληθεὶς for διαβληθεὶς ["accused"], from the passage of the Chronicon Alexandrinum, p. 594, printed thus: "When Trajan stirred up a persecution against the Christians, Simon the son of Cleopas, who had become bishop of the Church in Jerusalem, bore witness, being 120 years old, under Atticus the consular, having been accused by those of the party of Corinthus [so printed] and of those called Nicolaitans," etc. Cotelier.

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(48) ‹τῆς Παλαιστίνης› · call in col 1049 (lemma Greek)

Καισαρείας δὲ τῆς Παλαιστίνης. Concordant in Zacchaeo alia Clementi pariter ascripta, itemque Rufinus praefatione ad Recognitiones, ac haeresiographus Sirmondianus, haer. 11, 13. In Cornelio Martyrologia, necnon Hegesippus, tractatu De distantiis locorum Terrae Sanctae. Theophili autem episcopi, hujus aut alterius, ad quem evangelista Lucas scripserit, mentio fit ab Isidoro, Originum lib. VI, cap. 2. Verum pseudo-Clementis apocryphos libros aut non legit, aut potius lectos sprevit Eusebius Caesariensis; alias tanta Ecclesiae suae ornamenta nequaquam in operibus suis omissurus. Vide in epistola tertia supposititii Anacleti, de Zacchaeo, primo episcopo Antiochensi, falsam totique antiquitati contrariam opinionem. Apud Metaphrastem Petrus apostolus dicitur in Ilio civitate Hellesponti Cornelium centurionem constituisse episcopum. ID.

"And of Caesarea in Palestine." On Zacchaeus there agree other writings likewise ascribed to Clement, and also Rufinus in the preface to the Recognitions, and Sirmond's heresiographer, heresies 11, 13. On Cornelius, the Martyrologies, and also Hegesippus in the treatise On the Distances of the Places of the Holy Land. Of a bishop Theophilus, this one or another, to whom the evangelist Luke is supposed to have written, mention is made by Isidore, Origins, book VI, ch. 2. But Eusebius of Caesarea either did not read the apocryphal books of pseudo-Clement, or rather, having read them, scorned them; otherwise he would by no means have passed over such great ornaments of his own Church in his works. See in the third letter of the spurious Anacletus a false opinion, contrary to all antiquity, about Zacchaeus as first bishop of Antioch. In Metaphrastes the apostle Peter is said to have appointed the centurion Cornelius bishop in Ilium, a city of the Hellespont. The same.

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(49) ‹Εὐόδιος› · call in col 1049 (lemma Greek)

Εὐόδιος, etc. A multis Εὔοδος, minus bene. Item, Εὔωδος et Εὐώδιος, quemadmodum legi forte debeat oratione De pseudoprophetis, tom. VI B. Chrysostomi, ubi nunc, Εὐόδιος, ἡ εὐωδία τῆς Ἐκκλησίας. Pari modo, quo Philipp. IV, 2, habetur Εὐοδίαν, aut Εὐωδίαν. Etenim Graeci, in libris suis Ritualibus et ecclesiasticis, ac Latini nonnulli, Evodium Antiochenum et Evodiam Pauli pro uno homine ducunt : fitque verisimile eo Apostoli loco quaedam exemplaria cum Graeca tum Latina, praetulisse Evodium, non Evodiam. Certe in Martyrologio Notkeri, apud Henricum Canisium tom. VI, editum est : II Non. Maii. Nativitas B. Evodii Antiochenae Ecclesiae episcopi, qui primus ab apostolis ibi est ordinatus episcopus. De quo ipse Paulus Philippensibus scribens ait : « Evodium rogo, et Syntychen deprecor, idipsum sapere in Domino Jesu Christo. » Is quem Dorotheum vocant in cod. Regio 1789. Εὔοδος (ms. 2363, Εὔωδος), ὃς μετὰ Πέτρον τὸν ἀπόστολον ἐπίσκοπος γέγονεν ἐν Ἀντιοχείᾳ· οὗ καὶ αὐτοῦ ὁ ἀπόστολος μέμνηται. At in lib. 607, habetur tantum : Εὔοδος (Εὐόδιος, vol. 1026), ὃς μετὰ Πέτρον τὸν ἀπόστολον Ἀντιοχείας ἐπίσκοπος γέγονεν. [… head of the right note-column, above the foot image, not read …] constitutum. A caeteris id Petro tribuitur, a Theodorito, Felice PP. III, Joanne Malela apud Usserium, in falsi Ignatii Epistolam ad Antiochenos, Hincmaro, Petro Damiani, etc. Sic de Polycarpo per Joannem aut per apostolos ordinato, constituto, collocato, non pauca exstant antiquorum testimonia. Jam vero ex apostolici Constitutoris verbis concludunt viri docti, Evodium et Ignatium simul fuisse Antiochiae episcopos, illum gentibus datum, hunc Judaeis; qui et cesserit primo, iterumque post illius obitum sederit; adeo ut ante et post Evodium sit Ignatius, secundus pariter ac tertius a Petro : similiterque de Timotheo et Joanne Ephesinis paulo post hocce in loco memoratis, quod simul episcopatum gesserint, affirmare debent. Subtiliter profecto et ingeniose haec, ac si vis etiam verisimiliter; mihi tamen res non persuadetur facile. Quia quod volunt non dicit aperte Constitutio : imo magis videtur exponenda, per communem successionis morem. Et quia tum ξυνωρίδος istius, tum cessionis, antiquorum nullus meminit : successisse vero Ignatium Evodio passim legas. Cur ergo, inquies, Origenes, hom. 6, in Lucam, Orientales apud Facundum, lib. VIII, cap. 1, necnon Thomas Metropolita Tyri protothronus Antiochiae, et Helias presbyter legatus Theodosii Hierosolymitani, in Definitione quae refertur actione 1 synodi 8, Ignatium appellant episcopum Antiochiae secundum, post Petrum? Cur Athanasius Epistola De synodis Arimini et Seleuciae, p. 922, eumdem vult post apostolos Antiochiae episcopum fuisse constitutum? Cur Chrysostomus laudans eum, Maximus ad caput 4 libri De divinis nominibus, et Hincmarus Remensis adversus Hincmarum Laudunensem, cap. 16, affirmant, in Petri discessu Ignatio Antiochiae Ecclesiam fuisse commissam? Cur a Petro Damiani, lib. I, epist. 20, scribitur quod Petrus postquam ipse se in Antiochena sede fidei posuit fundamentum, Ignatium vice sua mox ordinavit episcopum? Et quare a plerisque ordinator Ignatii dicitur Petrus? His objectionibus occurretur, si Evodii mors ponatur ante principis apostolorum mortem; juxta narrationem Joannis Malelae Antiocheni : Ἐν τῷ δὲ ἀνιέναι αὐτὸν ἐν τῇ Ῥώμῃ, διερχομένου αὐτοῦ δι' Ἀντιοχείας τῆς μεγάλης, συνέβη τελευτῆσαι Εὔοδον τὸν ἐπίσκοπον καὶ πατριάρχην Ἀντιοχείας, καὶ ἔλαβε τὸ σχῆμα τῆς ἐπισκοπῆς Ἀντιοχείας μεγάλης Ἰγνάτιος, τοῦ ἁγίου Πέτρου τοῦ ἀποστόλου χειροτονήσαντος αὐτὸν καὶ ἐνθρονίσαντος. Petro Romam contendente, et per Antiochiam magnam iter faciente, Evodum episcopum et patriarcham Antiochenum mori (continues)

"Euodius," etc. By many, Εὔοδος, less well. Likewise Εὔωδος and Εὐώδιος, as perhaps ought to be read in the oration On False Prophets, vol. VI of blessed Chrysostom, where now it stands: "Euodius, the fragrance (εὐωδία) of the Church." In the same way as in Philipp. 4:2 one finds Εὐοδίαν or Εὐωδίαν. For the Greeks, in their ritual and ecclesiastical books, and some Latins, take Evodius of Antioch and Paul's Evodia for one person; and it becomes likely that in that place of the Apostle certain copies, both Greek and Latin, presented "Evodius," not "Evodia." Certainly in Notker's Martyrology, in Henricus Canisius, vol. VI, there is printed: "The day before the Nones of May. The birthday of blessed Evodius, bishop of the Church of Antioch, who was the first to be ordained bishop there by the apostles. Of whom Paul himself, writing to the Philippians, says: 'I ask Evodius, and I beseech Syntyche, to be of the same mind in the Lord Jesus Christ.'" He whom they call Dorotheus, in the Royal codex 1789: "Euodus (ms. 2363, Euōdus), who became bishop in Antioch after Peter the apostle; of whom the apostle himself also makes mention." But in book 607 there is only: "Euodus (Euodius, vol. 1026), who became bishop of Antioch after Peter the apostle." [… head of the right note-column, above the foot image, not read …] appointed. By the rest this is attributed to Peter: by Theodoret, Pope Felix III, John Malalas in Ussher on the Letter of the false Ignatius to the Antiochenes, Hincmar, Peter Damian, etc. So too of Polycarp, ordained, appointed, placed by John or by the apostles, not a few testimonies of the ancients survive. Now from the words of the apostolic Constitutor learned men conclude that Evodius and Ignatius were bishops of Antioch at the same time, the former given to the gentiles, the latter to the Jews; and that the latter first gave way, and sat again after the other's death; so that Ignatius comes both before and after Evodius, at once second and third from Peter: and they must affirm likewise of Timothy and John at Ephesus, mentioned a little further on in this place, that they held the episcopate at the same time. This is certainly subtle and ingenious, and if you like even plausible; yet I am not easily persuaded of it. Because the Constitution does not openly say what they want: rather it seems to be explained by the common custom of succession. And because none of the ancients mentions either that "pair" (ξυνωρίς) or the giving way; whereas you may read everywhere that Ignatius succeeded Evodius. Why then, you will say, do Origen, Homily 6 on Luke, the Easterners in Facundus, book VIII, ch. 1, and also Thomas, metropolitan of Tyre, first see under Antioch, and Elias the presbyter, legate of Theodosius of Jerusalem, in the Definition reported in Action 1 of the Eighth Synod, call Ignatius the second bishop of Antioch, after Peter? Why does Athanasius, in the Letter On the Synods of Ariminum and Seleucia, p. 922, hold that he was appointed bishop of Antioch after the apostles? Why do Chrysostom in his praise of him, Maximus on chapter 4 of the book On the Divine Names, and Hincmar of Reims against Hincmar of Laon, ch. 16, affirm that at Peter's departure the Church of Antioch was committed to Ignatius? Why is it written by Peter Damian, book I, letter 20, that Peter, after he had himself laid the foundation of the faith in the see of Antioch, soon ordained Ignatius bishop in his own stead? And why is Peter called by most the ordainer of Ignatius? These objections will be met if the death of Evodius is placed before the death of the prince of the apostles; according to the narrative of John Malalas of Antioch: [Greek as above] "When Peter was hastening to Rome and making his way through Antioch the Great, it happened that Evodus, bishop and patriarch of Antioch, died (continues)

(printed under page 524)

VARIORUM NOTAE.

NOTES OF VARIOUS EDITORS.

tamen socium habet non modo citatum adnotatorem, sed etiam Symeonem Metaphrastem, in Chronico nondum publici juris facto : Κλεώπας ὁ ἀνεψιὸς τοῦ Κυρίου, ὁ γαμβρὸς Ἰωσὴφ τοῦ δικαίου, ἀνὴρ δὲ Μαρίας τῆς καλουμένης ἀδελφῆς μητρὸς τοῦ Κυρίου· οὗτινος εἰς τὸν γάμον τὸ ὕδωρ οἶνον ἐποίησεν ὁ Χριστός. Ὃς καὶ ἴδεν αὐτὸν μετὰ τὴν ἀνάστασιν μετὰ Λουκᾶ εἰς πόλιν Ἐμμαοῦς. Οὗτος δεύτερος ἐπίσκοπος γέγονεν Ἱεροσολύμων. Id est : Cleopas consobrinus Domini, gener Josephi justi, et maritus Mariae quae vocabatur soror matris Domini. In cujus nuptiis aquam Christus vertit in vinum. Qui et cum Luca eumdem Dominum post resurrectionem vidit ad oppidum Emmaus. Is secundus exstitit episcopus Hierosolymorum. Ac de Cleopa, subjungam observatiunculam ex lib. Regio 2374, ubi de fratribus Domini : Ὁ Κλεόπας υἱὸς ἦν Ἰωσὴφ τοῦ μνήστορος. Cleopas filius erat Josephi sponsi. Graeci 30 Junii, Σίμων ὁ καὶ Συμεὼν, ὁ καὶ Κλεώπας, υἱὸς Ἰωσὴφ, ἀδελφὸς Ἰακώβου. In ms. Regio 2423, Συμεὼν ὁ Κλεόπας. Jam vero multi Simonem apostolum et Symeonem episcopum pro eodem habent. Ab aliis autem noster Symeon, Jacobi Justi cui successit, aut patruelis dicitur, aut frater. Tolle leve mendum, διακληθεὶς pro διαβληθεὶς, e Chronici Alexandrini loco, p. 594, sic edito : Τραϊανοῦ κατὰ Χριστιανῶν διωγμὸν κινήσαντος, Σίμων ὁ τοῦ Κλεώπα τῆς ἐν Ἱεροσολύμοις Ἐκκλησίας ἐπίσκοπος γενόμενος ἐμαρτύρησε, γενόμενος ἐτῶν ρκʹ, ἐπὶ Ἀττικοῦ ὑπατικοῦ διακληθεὶς ὑπὸ τῶν τῆς μοίρας Κορίνθου καὶ τῶν λεγομένων Νικολαϊτῶν, etc. Cot.

however, he has as companion not only the annotator cited, but also Symeon Metaphrastes, in a Chronicle not yet made public: "Cleopas, the cousin of the Lord, the son-in-law of Joseph the just, and husband of Mary who was called the sister of the Lord's mother; at whose wedding Christ made the water wine. Who also saw Him after the resurrection, with Luke, at the town of Emmaus. He became the second bishop of Jerusalem." That is: Cleopas, cousin of the Lord, son-in-law of Joseph the just, and husband of Mary who was called the sister of the Lord's mother. At whose wedding Christ turned water into wine. Who also with Luke saw the same Lord after the resurrection at the town of Emmaus. He was the second bishop of Jerusalem. And concerning Cleopas I shall subjoin a small observation from the Royal book 2374, where it treats of the brethren of the Lord: "Cleopas was the son of Joseph the betrothed." Cleopas was the son of Joseph the spouse. The Greeks on 30 June: "Simon, who is also Symeon, who is also Cleopas, son of Joseph, brother of James." In the Royal manuscript 2423: "Symeon who is Cleopas." Now indeed many hold Simon the apostle and Symeon the bishop to be the same man. By others, however, our Symeon is said to be either the cousin on the father's side, or the brother, of James the Just, whom he succeeded. Remove a slight fault, διακληθεὶς for διαβληθεὶς ["accused"], from the passage of the Alexandrian Chronicle, p. 594, published thus: "When Trajan had stirred up a persecution against the Christians, Simon the son of Cleopas, who had become bishop of the Church in Jerusalem, suffered martyrdom, being one hundred and twenty years old, under Atticus the consular, having been [accused] by those of the party of Corinthus [that is, Cerinthus] and those called Nicolaitans," etc. Cotelier.

(48) Καισαρείας δὲ τῆς Παλαιστίνης. Concordant in Zacchaeo alia Clementi pariter ascripta, itemque Rufinus praefatione ad Recognitiones, ac haeresiographus Sirmondianus, haer. 11, 13. In Cornelio Martyrologia, necnon Hegesippus, tractatu De distantiis locorum Terrae Sanctae. Theophili autem episcopi, hujus aut alterius, ad quem evangelista Lucas scripserit, mentio fit ab Isidoro, Originum lib. vi, cap. 2. Verum pseudo-Clementis apocryphos libros aut non legit, aut potius lectos sprevit Eusebius Caesariensis; alias tanta Ecclesiae suae ornamenta nequaquam in operibus suis omissurus. Vide in epistola tertia supposititii Anacleti, de Zacchaeo, primo episcopo Antiochensi, falsam totique antiquitati contrariam opinionem. Apud Metaphrastem Petrus apostolus dicitur in Ilio civitate Hellesponti Cornelium centurionem constituisse episcopum. Id.

(48) "And of Caesarea of Palestine." On Zacchaeus there agree other writings likewise ascribed to Clement, and also Rufinus in the preface to the Recognitions, and Sirmond's writer on heresies, heresies 11, 13. On Cornelius, the Martyrologies, and also Hegesippus, in the treatise On the Distances of the Places of the Holy Land. Of a bishop Theophilus, moreover, this one or another, to whom the evangelist Luke is supposed to have written, mention is made by Isidore, Origines, book VI, chapter 2. But Eusebius of Caesarea either did not read the apocryphal books of pseudo-Clement, or rather, having read them, scorned them; otherwise he would by no means have passed over in his works such great ornaments of his own Church. See, in the third epistle of the spurious Anacletus, concerning Zacchaeus as first bishop of Antioch, an opinion false and contrary to all antiquity. In Metaphrastes the apostle Peter is said to have appointed Cornelius the centurion bishop in Ilium, a city of the Hellespont. The same [Cotelier].

(49) Εὐόδιος, etc. A multis Εὔοδος, minus bene. Item, Εὔωδος et Εὐώδιος, quemadmodum legi forte debeat oratione De pseudoprophetis, tom. VI B. Chrysostomi, ubi nunc, Εὐόδιος, ἡ εὐωδία τῆς Ἐκκλησίας. Pari modo, quo Philipp. IV, 2, habetur Εὐοδίαν, aut Εὐωδίαν. Etenim Graeci, in libris suis Ritualibus et ecclesiasticis, ac Latini nonnulli, Evodium Antiochenum et Evodiam Pauli pro uno homine ducunt : fitque verisimile eo Apostoli loco quaedam exemplaria cum Graeca tum Latina, praetulisse Evodium, non Evodiam. Certe in Martyrologio Notkeri, apud Henricum Canisium tom. VI, editum est : ii Non. Maii. Nativitas B. Evodii Antiochenae Ecclesiae episcopi, qui primus ab apostolis ibi est ordinatus episcopus. De quo ipse Paulus Philippensibus scribens ait : « Evodium rogo, et Syntychen deprecor, idipsum sapere in Domino Jesu Christo. » Is quem Dorotheum vocant in cod. Regio 1789. Εὔοδος (ms. 2363, Εὔωδος), ὃς μετὰ Πέτρον τὸν ἀπόστολον ἐπίσκοπος γέγονεν ἐν Ἀντιοχείᾳ· οὗ καὶ αὐτοῦ ὁ ἀπόστολος μέμνηται. At in lib. 607, habetur tantum : Εὔοδος (Εὐόδιος, vol. 1026), ὃς μετὰ Πέτρον τὸν ἀπόστολον Ἀντιοχείας ἐπίσκοπος γέγονεν. Ubi Latina versio impressa : Evodus. Meminit etiam hujus Paulus. Primus post Petrum apostolorum coryphaeum Antiochiae episcopus fuit. Apud Usuardum supple ex aliis Martyrologiis nomen Lucii illius, de quo Act. XIII, 1. Pridie Nonas Maii, Antiochiae S. Evodii; qui, ut B. Ignatius scribit, primus ibidem episcopus a SS. apostolis institutus est, quem in Actibus apostolorum B. Lucas commemorat. Sed ad rem veniamus. Evodium Antiochiae episcopum collocatum et ordinatum fuisse a Petro aiunt etiam Graeci, memoriam illius celebrantes, item Balsamon De patriarcharum privilegiis, et Suidas in Ναζιραῖος (sic cod. Regii, non Ναζηραῖος) et Χριστιανοί : ab apostolis generatim, Martyrologia, et pseudo-Ignatius ad Antiochenos 7. Ordinatorem autem Ignatii Paulum, alibi non memini me legere : tantum Chrysostomus in ejus martyris Encomio, Paulum quoque manus ipsi imposuisse innuit; atque Chrysostomum ex parte sequitur auctor Chronici Alexandrini appellati, p. 526, qui dicit Ignatium Antiochenae Ecclesiae episcopum ab apostolis fuisse constitutum. A caeteris id Petro tribuitur; a Theodorito, Felice PP. III, Joanne Malela apud Usserium, in falsi Ignatii Epistolam ad Antiochenos, Hincmaro, Petro Damiani, etc. Sic de Polycarpo per Joannem aut per apostolos ordinato, constituto, collocato, non pauca exstant antiquorum testimonia. Jam vero ex apostolici Constitutoris verbis concludunt viri docti, Evodium et Ignatium simul fuisse Antiochiae episcopos, illum gentibus datum, hunc Judaeis; qui et cesserit primo, iterumque post illius obitum sederit; adeo ut ante et post Evodium sit Ignatius, secundus pariter ac tertius a Petro : similiterque de Timotheo et Joanne Ephesinis paulo post hocce in loco memoratis, quod simul episcopatum gesserint, affirmare debent. Subtiliter profecto et ingeniose haec, ac si vis etiam verisimiliter; mihi tamen res non persuadetur facile. Quia quod volunt non dicit aperte Constitutio : imo magis videtur exponenda, per communem successionis morem. Et quia tum ξυνωρίδος istius, tum cessionis, antiquorum nullus meminit : successisse vero Ignatium Evodio passim legas. Cur ergo, inquies, Origenes, hom. 6, in Lucam, Orientales apud Facundum, lib. viii, cap. 1, necnon Thomas Metropolita Tyri protothronus Antiochiae, et Helias presbyter legatus Theodosii Hierosolymitani, in Definitione quae refertur actione 1 synodi 8, Ignatium appellant episcopum Antiochiae secundum, post Petrum? Cur Athanasius Epistola De synodis Arimini et Seleuciae, p. 922, eumdem vult post apostolos Antiochiae episcopum fuisse constitutum? Cur Chrysostomus laudans eum, Maximus ad caput 4 libri De divinis nominibus, et Hincmarus Remensis adversus Hincmarum Laudunensem, cap. 16, affirmant, in Petri discessu Ignatio Antiochiae Ecclesiam fuisse commissam? Cur a Petro Damiani, lib. i, epist. 20, scribitur quod Petrus postquam ipse se in Antiochena sede fidei posuit fundamentum, Ignatium vice sua mox ordinavit episcopum? Et quare a plerisque ordinator Ignatii dicitur Petrus? His objectionibus occurretur, si Evodii mors ponatur ante principis apostolorum mortem; juxta narrationem Joannis Malelae Antiocheni : Ἐν τῷ δὲ ἀνιέναι αὐτὸν ἐν τῇ Ῥώμῃ, διερχομένου αὐτοῦ δι' Ἀντιοχείας τῆς μεγάλης, συνέβη τελευτῆσαι Εὔοδον τὸν ἐπίσκοπον καὶ πατριάρχην Ἀντιοχείας, καὶ ἔλαβε τὸ σχῆμα τῆς ἐπισκοπῆς Ἀντιοχείας μεγάλης Ἰγνάτιος, τοῦ ἁγίου Πέτρου τοῦ ἀποστόλου χειροτονήσαντος αὐτὸν καὶ ἐνθρονίσαντος. Petro Romam contendente, et per Antiochiam magnam iter faciente, Evodum episcopum et patriarcham Antiochenum mori

(49) "Evodius," etc. By many Εὔοδος, less well. Likewise Εὔωδος and Εὐώδιος, as perhaps ought to be read in the oration On False Prophets, volume VI of blessed Chrysostom, where now there stands "Evodius, the sweet fragrance of the Church." In like manner as at Philippians 4:2 there is found Εὐοδίαν or Εὐωδίαν. For the Greeks, in their Ritual and ecclesiastical books, and some Latins, take Evodius of Antioch and Paul's Evodia for one person; and it becomes probable that at that place of the Apostle certain copies, both Greek and Latin, presented Evodius, not Evodia. Certainly in the Martyrology of Notker, in Henricus Canisius, volume VI, there is printed: "6 May. The birthday of blessed Evodius, bishop of the Church of Antioch, who was the first ordained bishop there by the apostles. Of whom Paul himself, writing to the Philippians, says: 'I ask Evodius, and I beseech Syntyche, to be of the same mind in the Lord Jesus Christ.'" He whom they call Dorotheus, in the Royal codex 1789: "Evodus (manuscript 2363, Εὔωδος), who after Peter the apostle became bishop in Antioch; of whom also the apostle himself makes mention." But in book 607 there is only: "Evodus (Εὐόδιος, volume 1026), who after Peter the apostle became bishop of Antioch." Where the printed Latin version has: Evodus. Paul also makes mention of him. He was the first bishop of Antioch after Peter, the leader of the apostles. In Usuard supply from other Martyrologies the name of that Lucius of whom Acts 13:1 speaks. "6 May, at Antioch, of Saint Evodius; who, as blessed Ignatius writes, was the first bishop established there by the holy apostles, whom blessed Luke commemorates in the Acts of the Apostles." But let us come to the matter. That Evodius was placed and ordained bishop of Antioch by Peter is said also by the Greeks, when celebrating his memory, likewise by Balsamon, On the Privileges of the Patriarchs, and by Suidas under Ναζιραῖος (so the Royal codices, not Ναζηραῖος) and Χριστιανοί; by the apostles in general, say the Martyrologies and pseudo-Ignatius to the Antiochenes 7. That Paul, however, was the ordainer of Ignatius I do not remember having read elsewhere: only Chrysostom, in the Encomium of that martyr, hints that Paul too laid hands on him; and Chrysostom is followed in part by the author of what is called the Alexandrian Chronicle, p. 526, who says that Ignatius was appointed bishop of the Church of Antioch by the apostles. By the rest this is attributed to Peter: by Theodoret, Pope Felix III, John Malalas in Ussher on the false Ignatius's Epistle to the Antiochenes, Hincmar, Peter Damian, etc. So concerning Polycarp, ordained, appointed, placed by John or by the apostles, not a few testimonies of the ancients are extant. Now indeed from the words of the apostolic Constitutor learned men conclude that Evodius and Ignatius were bishops of Antioch at the same time, the former given to the gentiles, the latter to the Jews; and that the latter first gave way, and sat again after the other's death; so that Ignatius is both before and after Evodius, at once second and third from Peter: and similarly concerning Timothy and John of Ephesus, mentioned a little later in this place, they are bound to affirm that they held the episcopate together. Subtly, to be sure, and ingeniously is this said, and if you like even plausibly; yet I am not easily persuaded of the thing. Because the Constitution does not say openly what they wish: rather it seems that it should be explained by the common manner of succession. And because none of the ancients mentions either that pairing or the giving way: whereas that Ignatius succeeded Evodius you may read everywhere. Why then, you will say, do Origen, homily 6 on Luke, the Orientals in Facundus, book VIII, chapter 1, and also Thomas, Metropolitan of Tyre, first-throned of Antioch, and Helias the presbyter, legate of Theodosius of Jerusalem, in the Definition which is reported in session 1 of the eighth synod, call Ignatius the second bishop of Antioch, after Peter? Why does Athanasius, in the Epistle On the Synods of Ariminum and Seleucia, p. 922, hold that the same man was appointed bishop of Antioch after the apostles? Why do Chrysostom in praising him, Maximus on chapter 4 of the book On the Divine Names, and Hincmar of Reims against Hincmar of Laon, chapter 16, affirm that at Peter's departure the Church of Antioch was committed to Ignatius? Why is it written by Peter Damian, book I, epistle 20, that Peter, after he himself had laid the foundation of the faith in the see of Antioch, presently ordained Ignatius bishop in his own stead? And why is Peter called by most the ordainer of Ignatius? These objections will be met if the death of Evodius is placed before the death of the prince of the apostles; according to the narrative of John Malalas of Antioch: "And as he was going up to Rome, while he was passing through Antioch the Great, it happened that Evodus, the bishop and patriarch of Antioch, died, and Ignatius received the office of the episcopate of Antioch the Great, the holy apostle Peter having ordained and enthroned him." As Peter was hastening to Rome and making his journey through Antioch the Great, that Evodus, bishop and patriarch of Antioch, died

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(49) (continued) · call not visible (see page 524)

[… above the foot image, not read …] tribus, post Eusebium Hist. IV, 20, sextus Antiochensis Ecclesiae episcopus est, ab eodem Hieronymo epistola 151, ad Algasiam, quaest. 6 (quem sequuntur Guillelmus Tyrius et Jacobus de Vitriaco), Antiochenae Ecclesiae septimus post Petrum apostolum episcopus vocetur. Sicuti, juxta Irenaeum, Hyginus papa octavum et nonum locum ab apostolis inter Romanos episcopos obtinet. Posterius enim docet beatus Martyr, lib. I, cap. 28, in eamque loquendi formam ducit S. Cyprianum epist. 74, et S. Epiphanium haeres. 41, 42, editionis Petavianae, p. 300, 302, 364, quo ultimo loco perperam Ἀνικήτου pro Ὑγίνου scriptum invenies. Prius autem traditur ab Irenaeo, lib. III, cap. 3 et 4, licet Eusebius, Hist. eccl. lib. IV, cap. 11, in posterioris capitis verbis referat ἔνατος, sive corruptis deceptus exemplaribus, sive dum vult Irenaeum Irenaeo conciliare, sed jugulat eam lectionem, quod ibidem decimus episcopatus locus assignatur Aniceto, inter quem et Hyginum sedit Pius; ut nihil dicam de expressissimo testimonio capitis 3, relato quoque per Eusebium, lib. V, cap. 6. Longioris notae finem facio, errorem per superiora facilem confutatu; Graecorum nescio quorum apud Anastasium bibliothecarium in Scholio ad locum citatum octavae synodi, quod apostoli ausi non fuerint Ignatio, cum ad Ecclesiae praesulatum promoveretur, amplius manus imponere; nimirum, quem ore Dei laudatum, et ipsius tactu sanctificatum cognoverint. Matth. XVIII, 2 : Et advocans Jesus parvulum, etc., quem puerum esse Ignatium comminiscuntur posteriores Graeci. COT.

(continued) [… above the foot image, not read …] …, following Eusebius, History IV, 20, is the sixth bishop of the Church of Antioch, [while] by the same Jerome, letter 151, to Algasia, question 6 (whom William of Tyre and Jacques de Vitry follow), he is called the seventh bishop of the Church of Antioch after the apostle Peter. Just as, according to Irenaeus, Pope Hyginus holds the eighth and the ninth place from the apostles among the Roman bishops. For the latter is what the blessed Martyr teaches, book I, ch. 28, and he draws into that manner of speaking St. Cyprian, letter 74, and St. Epiphanius, heresies 41, 42, in Petavius's edition pp. 300, 302, 364, in which last place you will find Ἀνικήτου wrongly written for Ὑγίνου. The former is handed down by Irenaeus, book III, chs. 3 and 4, although Eusebius, Church History, book IV, ch. 11, in the words of the latter chapter reports ἔνατος ["ninth"], whether deceived by corrupt copies or wishing to reconcile Irenaeus with Irenaeus; but that reading is cut down by the fact that in the same place the tenth place in the episcopate is assigned to Anicetus, between whom and Hyginus sat Pius; to say nothing of the most express testimony of chapter 3, reported also by Eusebius, book V, ch. 6. I make an end of this rather long note with an error easy to refute from what precedes: that of certain Greeks, I know not which, in Anastasius the Librarian, in the Scholium on the cited place of the Eighth Synod, that the apostles did not dare to lay hands further on Ignatius when he was being promoted to the headship of the Church; because, forsooth, they knew him to have been praised by the mouth of God and sanctified by his touch. Matt. 18:2: "And Jesus, calling a little child," etc., which boy the later Greeks pretend was Ignatius. Cotelier.

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(50) ‹anchor not visible› · call not visible in the foot images (lemma Greek)

Ἀπό. Ms. Vindob. melius ὑπό, cum sequitur κεχειροτόνηται, quod si abesset, potuisset dici Annianus primus a Marco, hoc est post Marcum. CLER.

Ἀπό ["from"]. The Vienna manuscript, better, ὑπό ["by"], since κεχειροτόνηται ["was ordained"] follows; if that were absent, Annianus could have been called "first from Mark," that is, after Mark. Clericus.

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(51) ‹anchor not visible› · call not visible in the foot images (lemma Greek)

Ἀβίλλιος. Ita Nicephorus Callisti. Alii Ἀβίλιος. [Sic alter cod. Vind.] Sic Flaccus Avilius Eusebio Ἀβίλιος, Philoni est Ἀουίλλιος. In martyrio autem Petri Alexandrini Μίλιος legitur pro Ἀβίλιος, ingenti quidem corruptione, sed non insueta in hoc nomine. Nam Milo dicitur, lib. IX, cap. 19 Catalogi Petri de Natalibus; et ad calcem Regii ms. 2423, in Patriarcharum indiculo scriptum habetur Αἰμιλιανός. Quod sequitur hic de Luca ordinatore Avilii illustrari potest per titulum Evangelii secundum Lucam, in versione Syriaca : Evangelium Lucae evangelistae, quod protulit et evangelizavit Graece in Alexandria magna; et in Persica : Evangelium Lucae quod lingua Graeca Aegyptiaca in Alexandria scripsit.

Ἀβίλλιος ["Avilius"]. So Nicephorus Callisti. Others, Ἀβίλιος. [So the second Vienna codex.] Thus Flaccus Avilius is Ἀβίλιος for Eusebius, Ἀουίλλιος for Philo. In the Martyrdom of Peter of Alexandria, however, Μίλιος is read for Ἀβίλιος, a huge corruption indeed, but not an unusual one in this name. For he is called Milo in book IX, ch. 19 of the Catalogue of Petrus de Natalibus; and at the end of the Royal ms. 2423, in the Short List of Patriarchs, there is written Αἰμιλιανός. What follows here about Luke as the ordainer of Avilius can be illustrated by the title of the Gospel according to Luke in the Syriac version: "The Gospel of Luke the evangelist, which he brought forth and preached in Greek in Alexandria the Great"; and in the Persian: "The Gospel of Luke, which he wrote in the Greek Egyptian tongue in Alexandria."

(?) UNSURE: right note-column; numeral and opening above the foot image · call not visible [… above the foot image, not read …] Clementis, consecratorem faciunt Petrum. At Irenaeus lib. III, cap. 3, scribit Petrum et Paulum apostolos Lino episcopatus officium tradidisse; Zonaras autem et Balsamon, ad canones Carthaginenses, Linum a Petro pontificem fuisse constitutum. Jam quod Linus mortem oppetierit ante Petrum, affirmatur a multis, negatur ab Eusebio, Hist. eccl., lib. III, cap. 2 (quod caput in sua interpretatione omisit Rufinus, forte de industria), in medio relinquitur per Epiphanium haeresi XXVII, cap. 6. Hactenus de Lino. Ejus successor, ex mente auctoris nostri, exstitit Clemens, a Petro ordinatus. Et quidem in ordinatione consentiunt vulgo, exstatque insigne hujusce rei testimonium in Tertulliani libro De praescriptione haereticorum, cap. 32. Additur ab aliis post pseudo-Clementis Epistolam ad Jacobum, quam Rufinus in Latinum sermonem transtulit, et post Epitomen Recognitionum, id contigisse paulo ante quam apostolorum coryphaeus migraret e vita. Quanquam Epiphanii consimilis priori dubitatio est, fueritne Clemens a Petro vel a Cleto consecratus pontifex. Circa successionem major oritur difficultas : multis multaeque auctoritatis doctoribus Linum inter et Clementem interponentibus Cletum, seu Anacletum, aut Anencletum (sententiae enim unum eumdemque esse affirmanti calculum meum addo); quorum agmen ducit martyr Irenaeus; nec parte nostri magnis vindicibus destituta, utpote etiam Optati lib. II. et Augustini epist. 165; Pseudo-Tertulliano autem ita numerante in carmine 3, adversus Marcionem, Linus, Cletus, Anacletus, Clemens, sed parum probabiliter; Tertulliano denique ubi supra, falso Clemente jam citato et apud Nicephorum Hist. II, 35, Proclo in tractatu De traditione divinae missae, Rufino De adulteratione librorum Origenis, Hieronymo I in Jovinianum, 7, et ad caput LII Isaiae plerisque Latinorum apud eumdem Hieronymum in Catalogo ubi de Clemente, qui locus et Photii cod. 112, 113, conferendi sunt, Eucherio in Epistola Paraenetica; Beda Hist., lib. II, cap. 4; Adhelmo De laudibus virginitatis, cap. 12; Gualtero Laudunensi, epistola ad Petrum Abaelardum, Spicilegii tomo II, auctore Chronici episcoporum Metensium, paulo post initium, ejusdem optimae collectionis tomo VI, et Paschali II. Epistola ad Norigaudum, quam hoc anno emisit in lucem Stephanus Baluzius clarissimus vir, dicentibus aut innuentibus Clementem primum fuisse Petri successorem, et secundum ab eo pontificem; juxta titulum sepulcralem, qui exstat in Chronico Casauriensi ad an- (continues)

[… above the foot image, not read …] of Clement, make Peter the consecrator. But Irenaeus, book III, ch. 3, writes that the apostles Peter and Paul handed over the office of the episcopate to Linus; while Zonaras and Balsamon, on the canons of Carthage, [write] that Linus was appointed pontiff by Peter. Now that Linus met death before Peter is affirmed by many, denied by Eusebius, Church History, book III, ch. 2 (a chapter which Rufinus left out in his translation, perhaps on purpose), and left undecided by Epiphanius, heresy 27, ch. 6. So much for Linus. His successor, in our author's mind, was Clement, ordained by Peter. And on the ordination indeed people commonly agree, and there is a notable testimony to this in Tertullian's book On the Prescription of Heretics, ch. 32. Others add, following pseudo-Clement's Letter to James, which Rufinus translated into Latin, and following the Epitome of the Recognitions, that this happened shortly before the leader of the apostles departed this life. Yet Epiphanius has a doubt much like the earlier one, whether Clement was consecrated pontiff by Peter or by Cletus. About the succession a greater difficulty arises: many doctors, and of much authority, place between Linus and Clement Cletus, or Anacletus, or Anencletus (for I add my vote to the opinion that affirms he is one and the same man); their column is led by the martyr Irenaeus. Nor is our author's side without great defenders, namely also Optatus, book II, and Augustine, letter 165; while pseudo-Tertullian in poem 3 against Marcion counts thus, "Linus, Cletus, Anacletus, Clement," but with little probability; and finally Tertullian in the place cited above, the false Clement already cited and in Nicephorus, History II, 35, Proclus in the treatise On the Tradition of the Divine Liturgy, Rufinus On the Adulteration of the Books of Origen, Jerome, Against Jovinian I, 7, and on chapter 52 of Isaiah, most of the Latins according to the same Jerome in the Catalogue where he treats of Clement (which passage and Photius's codices 112, 113 are to be compared), Eucherius in the Paraenetic Letter; Bede, History, book II, ch. 4; Aldhelm, On the Praises of Virginity, ch. 12; Walter of Laon, letter to Peter Abelard, in vol. II of the Spicilegium; the author of the Chronicle of the Bishops of Metz, a little after the beginning, in vol. VI of that same excellent collection; and Paschal II, Letter to Norigaud, which the most distinguished Étienne Baluze brought to light this year: all saying or intimating that Clement was Peter's first successor and the second pontiff from him; in accordance with the sepulchral inscription which survives in the Chronicle of Casauria, at the year (continues)

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VARIORUM NOTAE.

NOTES OF VARIOUS SCHOLARS.

<!-- call: not on this page; the note runs over from the foot of the preceding page (cols 1049–1050), and its numeral is not printed here. It is (49), with its call in the Greek of col. 1049: page 524 breaks that note off at "Antiochenum mori" and this page continues it at "contigit" (confirmed by continuity in QA Q3b; the numeral itself is not on this page) --> contigit : et episcopatus magnae Antiochiae dignitatem suscepit Ignatius, eodem S. Petro apostolo ordinante illum ac in sedem collocante. Eo quippe posito, praedicta omnia nullam parient difficultatem; atque poterit B. Ignatius nuncupari Antiochiae episcopus primus, aut secundus, aut tertius, diversa ratione : tertius, numeratis Petro ac Evodio; secundus, sive praeterito Evodio, quod episcopatum solus non tenuerit, sed tantum una cum Petro; sive omisso Petro, propter causam mox dicendam; primus, expunctis e catalogo Evodio ob prolatam rationem, et Petro tanquam apostolo : quandoquidem celebris mos est apostolos, pro potestate eorum ordinaria vel extraordinaria, episcopali vel apostolica, indiculis antistitum praefigere, aut ex iis eximere. Quo factum arbitror, ut Theophilus, qui Hieronymo in libro De viris illustribus, post Eusebium Hist. IV, 20, sextus Antiochensis Ecclesiae episcopus est, ab eodem Hieronymo epistola 151, ad Algasiam, quaest. 6 (quem sequuntur Guillelmus Tyrius et Jacobus de Vitriaco), Antiochenae Ecclesiae septimus post Petrum apostolum episcopus vocetur. Sicuti, juxta Irenaeum, Hyginus papa octavum et nonum locum ab apostolis inter Romanos episcopos obtinet. Posterius enim docet beatus Martyr, lib. I, cap. 28, in eamque loquendi formam ducit S. Cyprianum epist. 74, et S. Epiphanium haeres. 41, 42, editionis Petavianae, p. 300, 302, 364, quo ultimo loco perperam Ἀνικήτου pro Ὑγίνου scriptum invenies. Prius autem traditur ab Irenaeo, lib. III, cap. 3 et 4, licet Eusebius, Hist. eccl. lib. IV, cap. 11, in posterioris capitis verbis referat ἔνατος, sive corruptis deceptus exemplaribus, sive dum vult Irenaeum Irenaeo conciliare, sed jugulat eam lectionem, quod ibidem decimus episcopatus locus assignatur Aniceto, inter quem et Hyginum sedit Pius; ut nihil dicam de expressissimo testimonio capitis 3, relato quoque per Eusebium, lib. V, cap. 6. Longioris notae finem facio, errorem per superiora facilem confutatu; Graecorum nescio quorum apud Anastasium bibliothecarium in Scholio ad locum citatum octavae synodi, quod apostoli ausi non fuerint Ignatio, cum ad Ecclesiae praesulatum promoveretur, amplius manus imponere; nimirum, quem ore Dei laudatum, et ipsius tactu sanctificatum cognoverint. Matth. XVIII, 2 : Et advocans Jesus parvulum, etc., quem puerum esse Ignatium comminiscuntur posteriores Graeci. COT.

came to pass: and Ignatius received the dignity of the episcopate of great Antioch, the same St Peter the apostle ordaining him and placing him in the see. For, that being granted, all the aforesaid things will give rise to no difficulty; and blessed Ignatius can be called first bishop of Antioch, or second, or third, on differing reckonings: third, when Peter and Evodius are counted; second, either when Evodius is passed over, because he did not hold the episcopate alone but only together with Peter, or when Peter is omitted, for the reason shortly to be stated; first, when Evodius is struck from the list for the reason already put forward, and Peter as being an apostle: since it is a well-known custom, according to the apostles' ordinary or extraordinary, episcopal or apostolic power, either to set them at the head of the lists of bishops or to take them out of these. Whence I judge it has come about that Theophilus, who for Jerome in the book On Illustrious Men, following Eusebius, Hist. IV, 20, is the sixth bishop of the Church of Antioch, is by the same Jerome in letter 151, to Algasia, question 6 (whom William of Tyre and James of Vitry follow), called the seventh bishop of the Church of Antioch after Peter the apostle. Just as, according to Irenaeus, Pope Hyginus holds both the eighth and the ninth place from the apostles among the Roman bishops. For the latter the blessed Martyr teaches in book I, ch. 28, and he draws into that manner of speaking St Cyprian, letter 74, and St Epiphanius, heresies 41, 42, in the Petavian edition pp. 300, 302, 364, in which last place you will find "of Anicetus" wrongly written for "of Hyginus". The former, however, is handed down by Irenaeus, book III, chs 3 and 4, although Eusebius, Hist. eccl. book IV, ch. 11, in the words of the later chapter reports "ninth", whether deceived by corrupt copies or wishing to reconcile Irenaeus with Irenaeus; but that reading is destroyed by the fact that in the same place the tenth place in the episcopate is assigned to Anicetus, between whom and Hyginus sat Pius; to say nothing of the most express testimony of chapter 3, reported also by Eusebius, book V, ch. 6. I make an end of a rather long note, [remarking] an error easy to refute by what is said above: that of certain Greeks, I know not which, in Anastasius the Librarian, in the Scholium on the cited place of the eighth synod, that the apostles did not dare to lay hands further on Ignatius when he was being promoted to the headship of the Church; namely, as one whom they knew to have been praised by the mouth of God and sanctified by His touch. Matt. 18:2: And Jesus calling to Him a little child, etc., which child the later Greeks invent to have been Ignatius. COTELIER.

<!-- call: col. 1052 (Greek), at ἀπὸ (50) Μάρκου --> (50) Ἀπό. Ms. Vindob. melius ὑπό, cum sequitur κεχειροτόνηται, quod si abesset, potuisset dici Annianus primus a Marco, hoc est post Marcum. CLER.

(50) Ἀπό. The Vienna manuscript has, better, ὑπό, since κεχειροτόνηται follows; were that absent, Annianus could have been called first from Mark, that is, after Mark. LE CLERC.

<!-- call: col. 1052 (Greek), at Ἀβίλλιος (51). The note begins at the foot of the left note-column and ends at the head of the right note-column, at "ID." --> (51) Ἀβίλλιος. Ita Nicephorus Callisti. Alii Ἀβίλιος. [Sic alter cod. Vind.] Sic Flaccus Avilius Eusebio Ἀβίλιος, Philoni est Ἀουΐλλιος. In martyrio autem Petri Alexandrini Μίλιος legitur pro Ἀβίλιος, ingenti quidem corruptione, sed non insueta in hoc nomine. Nam Milo dicitur, lib. IX, cap. 19 Catalogi Petri de Natalibus; et ad calcem Regii ms. 2423, in Patriarcharum indiculo scriptum habetur Αἰμιλιανός. Quod sequitur hic de Luca ordinatore Avilii illustrari potest per titulum Evangelii secundum Lucam, in versione Syriaca : Evangelium Lucae evangelistae, quod protulit et evangelizavit Graece in Alexandria magna; et in Persica : Evangelium Lucae quod lingua Graeca Aegyptiaca in Alexandria scripsit. Quibus titulis consona reperi scholia in codicibus Regiae Bibliothecae 1489, 1782 : Ἐγράφη Ἑλληνιστὶ μετὰ ἔτη ιεʹ τῆς Ἀναλήψεως τοῦ Κυρίου, εἰς Ἀλεξάνδρειαν τὴν μεγάλην. Evangelium Lucae Graece scriptum fuit post quindecim annos ab Ascensione Domini, in Alexandria magna. Et : Εὐαγγέλιον κατὰ Λουκᾶν ἐγράφη Συριστὶ εἰς Ἀλεξάνδρειαν τὴν μεγάλην μετὰ ιεʹ ἔτη τῆς Ἀναλήψεως τοῦ Κυρίου. Vide ὑπόμνημα ad eum evangelistam in fine Oecumenii. ID.

(51) Ἀβίλλιος. So Nicephorus Callisti. Others, Ἀβίλιος. [So the other Vienna codex.] Thus Flaccus Avilius is Ἀβίλιος for Eusebius, Ἀουΐλλιος for Philo. In the martyrdom of Peter of Alexandria, however, Μίλιος is read for Ἀβίλιος, by a huge corruption indeed, but one not unusual in this name. For he is called Milo in book IX, ch. 19 of the Catalogue of Peter de Natalibus; and at the end of the Royal ms. 2423, in the short list of the Patriarchs, there stands written Αἰμιλιανός. What follows here about Luke as the ordainer of Avilius can be illustrated by the title of the Gospel according to Luke in the Syriac version: The Gospel of Luke the evangelist, which he brought forth and preached in Greek in great Alexandria; and in the Persian: The Gospel of Luke, which he wrote in the Egyptian Greek tongue in Alexandria. In agreement with these titles I have found scholia in codices 1489 and 1782 of the Royal Library: "It was written in Greek fifteen years after the Ascension of the Lord, at great Alexandria." The Gospel of Luke was written in Greek fifteen years after the Ascension of the Lord, in great Alexandria. And: "The Gospel according to Luke was written in Syriac at great Alexandria fifteen years after the Ascension of the Lord." See the memorandum on that evangelist at the end of Oecumenius. THE SAME.

<!-- call: col. 1052 (Greek), at Τῆς δὲ Ῥωμαίων Ἐκκλησίας (52). This is the note on Linus and Clement formerly filed under (?); its printed numeral is (52). --> (52) Τῆς δὲ Ῥωμαίων Ἐκκλησίας. Linum a Petro primum Romanae Ecclesiae pontificem collocant veteres ac recentiores : Claudiae filium fuisse, illius (ut videtur) quae in salutatione ipsi jungitur II Tim. IV, 21, et a Paulo esse ordinatum, dicit alius nemo, si bene memini : quinimo qui Librum pontificalem composuit, et Nicephorus, aliique, sed parvae fidei scriptores, Lini, quemadmodum Cleti seu Anacleti et Clementis, consecratorem faciunt Petrum. At Irenaeus lib. III, cap. 3, scribit Petrum et Paulum apostolos Lino episcopatus officium tradidisse; Zonaras autem et Balsamon, ad canones Carthaginenses, Linum a Petro pontificem fuisse constitutum. Jam quod Linus mortem oppetierit ante Petrum, affirmatur a multis, negatur ab Eusebio, Hist. eccl., lib. III, cap. 2 (quod caput in sua interpretatione omisit Rufinus, forte de industria), in medio relinquitur per Epiphanium haeresi XXVII, cap. 6. Hactenus de Lino. Ejus successor, ex mente auctoris nostri, exstitit Clemens, a Petro ordinatus. Et quidem in ordinatione consentiunt vulgo, exstatque insigne hujusce rei testimonium in Tertulliani libro De praescriptione haereticorum, cap. 32. Additur ab aliis post pseudo-Clementis Epistolam ad Jacobum, quam Rufinus in Latinum sermonem transtulit, et post Epitomen Recognitionum, id contigisse paulo ante quam apostolorum coryphaeus migraret e vita. Quanquam Epiphanii consimilis priori dubitatio est, fueritne Clemens a Petro vel a Cleto consecratus pontifex. Circa successionem major oritur difficultas : multis multaeque auctoritatis doctoribus Linum inter et Clementem interponentibus Cletum, seu Anacletum, aut Anencletum (sententiae enim unum eumdemque esse affirmanti calculum meum addo); quorum agmen ducit martyr Irenaeus; nec parte nostri magnis vindicibus destituta, utpote etiam Optati lib. II. et Augustini epist. 165; Pseudo-Tertulliano autem ita numerante in carmine 3, adversus Marcionem, Linus, Cletus, Anacletus, Clemens, sed parum probabiliter; Tertulliano denique ubi supra, falso Clemente jam citato et apud Nicephorum Hist. II, 35, Proclo in tractatu De traditione divinae missae, Rufino De adulteratione librorum Origenis, Hieronymo I in Jovinianum, 7, et ad caput LII Isaiae plerisque Latinorum apud eumdem Hieronymum in Catalogo ubi de Clemente, qui locus et Photii cod. 112, 113, conferendi sunt, Eucherio in Epistola Paraenetica; Beda Hist., lib. II, cap. 4; Adhelmo De laudibus virginitatis, cap. 12; Gualtero Laudunensi. epistola ad Petrum Abaelardum, Spicilegii tomo II, auctore Chronici episcoporum Metensium, paulo post initium, ejusdem optimae collectionis tomo VI, et Paschali II. Epistola ad Norigaudum, quam hoc anno emisit in lucem Stephanus Baluzius clarissimus vir, dicentibus aut innuentibus Clementem primum fuisse Petri successorem, et secundum ab eo pontificem; juxta titulum sepulcralem, qui exstat in Chronico Casauriensi ad annum

(52) Τῆς δὲ Ῥωμαίων Ἐκκλησίας. Ancient and more recent writers alike place Linus as the first pontiff of the Roman Church after Peter: that he was the son of Claudia, of her (as it seems) who is joined with him in the greeting at 2 Tim. 4:21, and that he was ordained by Paul, no one else says, if I remember rightly: nay rather, he who composed the Liber pontificalis, and Nicephorus, and others, though writers of small credit, make Peter the consecrator of Linus, as of Cletus or Anacletus and of Clement. But Irenaeus, book III, ch. 3, writes that the apostles Peter and Paul handed over to Linus the office of the episcopate; while Zonaras and Balsamon, on the canons of Carthage, [write] that Linus was appointed pontiff by Peter. Now that Linus met his death before Peter is affirmed by many, denied by Eusebius, Hist. eccl., book III, ch. 2 (a chapter which Rufinus omitted in his translation, perhaps on purpose), and left undecided by Epiphanius, heresy XXVII, ch. 6. So much for Linus. His successor, in the mind of our author, was Clement, ordained by Peter. And as to the ordination, indeed, there is general agreement, and a notable testimony to this fact stands in Tertullian's book On the Prescription of Heretics, ch. 32. Others add, following the pseudo-Clement's Letter to James, which Rufinus translated into the Latin tongue, and following the Epitome of the Recognitions, that this took place shortly before the chief of the apostles departed from life. Yet Epiphanius has a doubt much like the former one, whether Clement was consecrated pontiff by Peter or by Cletus. Concerning the succession a greater difficulty arises: many teachers, and of great authority, placing between Linus and Clement Cletus, or Anacletus, or Anencletus (for I add my vote to the opinion which affirms that he is one and the same); whose column the martyr Irenaeus leads; while the side of our author is not destitute of great defenders either, as being that of Optatus also, book II, and of Augustine, letter 165; the Pseudo-Tertullian, however, counting thus in poem 3 against Marcion, Linus, Cletus, Anacletus, Clement, but with little probability; and lastly Tertullian in the place above, the false Clement already cited and also in Nicephorus, Hist. II, 35, Proclus in the treatise On the Tradition of the Divine Mass, Rufinus On the Adulteration of the Books of Origen, Jerome, Against Jovinian I, 7, and on chapter 52 of Isaiah, most of the Latins according to the same Jerome in the Catalogue where he treats of Clement, which place and Photius's codices 112, 113 are to be compared, Eucherius in the Paraenetic Letter; Bede, Hist., book II, ch. 4; Aldhelm, On the Praises of Virginity, ch. 12; Walter of Laon, in the letter to Peter Abelard, in volume II of the Spicilegium, the author of the Chronicle of the Bishops of Metz, a little after the beginning, in volume VI of the same excellent collection, and Paschal II, in the Letter to Norigaudus, which that most distinguished man Stephanus Baluzius has brought to light this year, saying or implying that Clement was the first successor of Peter, and the second pontiff from him; according to the sepulchral inscription which survives in the Chronicle of Casauria at the year

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(52) (continued) · call on the previous page (Greek col 1052)

1103, Spicilegii laudati tomo V, p. 475 : Hic jacet sanctus Clemens Petri discipulus, et a Petro papa secundus, qui jussu Trajani imperatoris, anchora ad ejus collum ligata, fuit in pelago mersus. Quae opinio potest subsistere, et cum sententia Constitutoris, si Linus praeteritus credatur, quod superstite Petro decesserit; et cum sententia Irenaei, sive Linus et Cletus putentur omissi, quod ex nonnullorum veterum placito, cum Petro et sub Petro tenuerint episcopatum urbis, qua de re alibi; sive postpositi Clementi existimentur, ex opinione apud Epiphanium, a Petro ordinatum Clementem cessisse Lino, Lino successisse Cletum, Cleto Clementem resumpto pontificatu. Atque dummodo illa cessio statuatur, post obitum Lini, una cum resumptione Cleto mortuo; conciliabuntur duae sententiae, Constitutoris, et Irenaei, hunc ad modum seriem ac supputationem componendo : Petrus, Linus, Clemens (a nostro hic positus ob ordinationem, a martyre praetermissus cessionis ergo), Cletus, idem Clemens (in Irenaeo locum istum nactus, propter episcopatus resumptionem et functionem). Nec velim dictam cessionem, si vera est, ad ignominiam cum Clementis, tum Principis apostolorum trahi, quasi reliqui apostoli illius electionem ab hoc factam improbaverint, ut pudore omni abjecto dicitur a Joanne Antiocheno, in opusculo quod continet Appendix concilii Basileensis; sed omnino accipi cum Epiphanio in laudem et Petri, qui tantum virum promoverit, et Clementis, qui humiliter deposuerit susceptum officium; necnon in opprobrium quorumdam seditiosorum, cum quibus contendere benigne noluerint sanctissimi homines. Porro celebre Τοῦ παναρίου caput, saepius hac nota memoratum, una syllaba, copula καί redundare videtur, in his verbis : Ἡ τῶν ἐν Ῥώμῃ ἐπισκόπων διαδοχὴ ταύτην ἔχει τὴν ἀκολουθίαν· Πέτρος καὶ Παῦλος, Λῖνος καὶ Κλῆτος, Κλήμης : scripsisse enim Epiphanium, Λῖνος, Κλῆτος, suadent quae initio capitis habentur : ἐν Ῥώμῃ γὰρ γεγόνασι πρῶτοι Πέτρος καὶ Παῦλος οἱ ἀπόστολοι αὐτοὶ καὶ ἐπίσκοποι, εἶτα Λῖνος, εἶτα Κλῆτος, εἶτα Κλήμης, et multis interjectis, Λῖνον καὶ Κλῆτον ἐπισκοπεύσαντας πρὸς δεκαδύο ἔτη ἕκαστον μετὰ τὴν τοῦ ἁγίου Πέτρου καὶ Παύλου τελευτήν. Denique tacere non debeo supplementum quod reperi in mss. codicibus Scholiorum Maximi, ad cap. V libri De divinis nominibus, ubi de Clemente, post voces, οὗ μέμνηται ὁ Ἀπόστολος, ecce illud : Τὸν καὶ ἐν Ῥώμῃ τρίτον ἀπὸ τοῦ ἁγίου Πέτρου ἐπισκοπεύσαντα. COT.

(continued) 1103, in volume V of the Spicilegium already cited, p. 475: "Here lies Saint Clement, disciple of Peter, and the second pope from Peter, who by order of the emperor Trajan, an anchor having been tied to his neck, was drowned in the sea." This opinion can stand both with the view of the Constitutor, if Linus is believed to have been passed over because he died while Peter was still alive; and with the view of Irenaeus, whether Linus and Cletus are thought to have been omitted because, according to the judgement of some of the ancients, they held the episcopate of the city together with Peter and under Peter (on which matter elsewhere); or whether they are reckoned as placed after Clement, according to the opinion found in Epiphanius, that Clement, ordained by Peter, gave way to Linus, that Cletus succeeded Linus, and Clement succeeded Cletus, having resumed the pontificate. And provided that this giving way is placed after the death of Linus, together with the resumption once Cletus was dead, the two opinions, that of the Constitutor and that of Irenaeus, will be reconciled by arranging the series and reckoning in this way: Peter, Linus, Clement (placed here by our author on account of the ordination, passed over by the martyr on account of the giving way), Cletus, the same Clement (who obtained that place in Irenaeus because of his resumption and exercise of the episcopate). Nor would I wish the said giving way, if it is true, to be turned to the dishonour either of Clement or of the Prince of the apostles, as though the other apostles had disapproved the election of the one made by the other, as is said, with all shame cast off, by John of Antioch in the little work contained in the Appendix to the Council of Basel; but altogether to be taken, with Epiphanius, to the praise both of Peter, who promoted so great a man, and of Clement, who humbly laid down the office he had received; and also to the reproach of certain seditious men, with whom those most holy men in their kindness were unwilling to contend. Further, the celebrated chapter of the Panarion, often mentioned in this note, seems to be redundant by one syllable, the conjunction καί, in these words: "The succession of the bishops in Rome has this order: Peter and Paul, Linus and Cletus, Clement"; for that Epiphanius wrote "Linus, Cletus" is urged by what stands at the beginning of the chapter: "for in Rome the first were Peter and Paul, themselves apostles and bishops, then Linus, then Cletus, then Clement," and, after much intervening, "Linus and Cletus, who were bishops for about twelve years each after the death of Saint Peter and Paul." Finally I ought not to be silent about a supplement that I found in manuscript codices of the Scholia of Maximus, on ch. 5 of the book On the Divine Names, where, concerning Clement, after the words "of whom the Apostle makes mention," there is this: "who also was bishop in Rome, third from Saint Peter." Cotelier.

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(53) ‹Τῆς δὲ Ἐφέσου› · call in col 1053

Τῆς δὲ Ἐφέσου. Timotheum primum Ephesiorum, sive, ut ex Scriptura loquitur Theodoritus, Asianorum antistitem a Paulo factum, pluribus veterum testimoniis accepimus; Joannem a Joanne apostolo eidem Ecclesiae praefectum non item. Est quidem Joannes hic mea conjectura Joannes ille presbyter apud Eusebium, atque ex eo apud Hieronymum. A quo tamen S. doctore mens Caesariensis capta non fuit. Comprobat hic lib. III Hist., cap. 39, narrationem illorum qui duos eodem Joannis nomine appellatos in Asia vixisse dixerant, duoque esse apud Ephesum sepulcra, καὶ ἑκάτερον Ἰωάννου ἔτι νῦν λέγεσθαι, et utrumque Joannis hactenus nominari. At Hieronymus his postremis non perpensis, quod de nomine Joannis in genere dictum erat, ad Joannem apostolum et evangelistam detorsit, scribens libro De viris illustribus : Joannis presbyteri et hodie alterum sepulcrum apud Ephesum ostenditur : et nonnulli putant duas memorias ejusdem Joannis evangelistae esse. Alia conjectura seu potius mera divinatione, ex Nicephori Historia lib. IV, cap. 14, putabitur Joannes Senior idem esse cum anonymo illo seniore seu presbytero apostolico, cujus verba non raro laudat B. Irenaeus. Quod vero tradit catholicus noster doctor Joannem minorem a majori accepisse episcopatus ordinem, verisimile admodum fit; quoniam, ut refertur, totius Asiae Ecclesias potissimumque Ephesinam rexit theologus. Caeterum nescio an ὁμωνυμίᾳ evenerit ut apostolus Joannes successor habitus sit Timothei, in Metaphraste apud Surium 24 Januarii, et in Martyrio Timothei, codice CCLIV Bibliothecae Photii. ID.

"And of Ephesus." That Timothy was made by Paul the first bishop of the Ephesians, or, as Theodoret says following Scripture, of the Asians, we have received on the testimony of many of the ancients; that a John was set over the same Church by John the apostle, not so. This John is indeed, by my conjecture, that John the presbyter in Eusebius, and from him in Jerome. Yet the mind of the Caesarean was not grasped by that holy doctor. He [Eusebius], in book III of the History, ch. 39, approves the account of those who had said that two men called by the same name of John lived in Asia, and that there are two tombs at Ephesus, "and each is to this day said to be John's", and that both are to this day named as John's. But Jerome, not having weighed these last words, twisted what had been said of the name of John in general to John the apostle and evangelist, writing in the book On Illustrious Men: "Of John the presbyter another tomb is shown at Ephesus even today; and some think that there are two memorials of the same John the evangelist." By another conjecture, or rather by mere divination, from the History of Nicephorus, book IV, ch. 14, John the Elder will be thought to be the same as that anonymous elder or apostolic presbyter whose words blessed Irenaeus not seldom cites. But as to what our catholic doctor hands down, that the lesser John received the order of the episcopate from the greater, it becomes very probable; since, as is reported, the Theologian ruled the Churches of all Asia and above all that of Ephesus. For the rest, I do not know whether it came about through the sameness of name that the apostle John was held to be Timothy's successor, in Metaphrastes in Surius at 24 January, and in the Martyrdom of Timothy, codex 254 of Photius's Bibliotheca. The same.

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(54) ‹Σμύρνης› · call in col 1053

Σμύρνης. Suspicio oriri potest, alterum ex his Aristonibus esse celebrem Papiae Hierapolitani Aristionem, in Eusebio, Hieronymo (apud quem codex Gemblacensis scriptum habet, Ariston), et Martyrologiis. Post secundum Aristonem numerare licet Bucolum, indeque Polycarpum ab apostolo Joanne Smyrnaeis praepositum, inquiunt veteres, quique ideo poterat hoc loco memorari. Verum Graecorum ad 6 Februarii calculus fert secundum a primo Bucolo Polycarpum Smyrnaeorum episcopum exstitisse. Lege Suidam in Πολύκαρπος. Mitto Apellem κακοπλαστοῦ et κακοπλάστου Dorothei, Smyrnae episcopum ante Polycarpum. ID.

Σμύρνης ["of Smyrna"]. A suspicion may arise that one of these two Aristons is the celebrated Aristion of Papias of Hierapolis, in Eusebius, Jerome (in whom the Gembloux codex has it written "Ariston"), and the Martyrologies. After the second Ariston one may count Bucolus, and then Polycarp, set over the Smyrnaeans by the apostle John, as the ancients say, who therefore could have been mentioned in this place. But the reckoning of the Greeks at 6 February has it that Polycarp was the second bishop of the Smyrnaeans, after Bucolus the first. Read the Suda under Πολύκαρπος. I pass over the Apelles of that ill-fabricating and ill-fabricated Dorotheus, bishop of Smyrna before Polycarp. The same.

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(55) ‹Γάϊος› · call in col 1053

Γάϊος. Non Caius Corinthius Rom. XVI, 23; I Corinth. I, 14, quem traditio episcopum Thessalonicensis Ecclesiae facit apud Origenem. Ambrosiaster vero, Beda, Ado, etc., eumdem arbitrantur cum illo ad quem Joannes apostolus scripsit epistolam 3; sed vel Caius Macedo Act. XIX, 29; vel Caius Derbensis Act. XX, 4, si duo homines fuerunt, aut alius ejusdem nominis. ID.

Γάϊος ["Gaius"]. Not Gaius the Corinthian of Rom. 16:23 and 1 Cor. 1:14, whom tradition, in Origen, makes bishop of the Church of Thessalonica (though Ambrosiaster, Bede, Ado, etc., judge him the same as the one to whom the apostle John wrote his third epistle); but either Gaius the Macedonian of Acts 19:29, or Gaius of Derbe of Acts 20:4, if they were two men, or another of the same name. The same.

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(56) ‹Δημήτριος ὑπ' ἐμοῦ› · call in col 1053

Δημήτριος ὑπ' ἐμοῦ. Demetrius a me.— Joanne repetendum ex superioribus. Demetrii hujus, vel alterius mentio cum laude habetur epist. 3 Joannis, versu 12. ID.

"Demetrius by me." "Demetrius by me": "John" is to be supplied from what precedes. Mention of this Demetrius, or of another, is made with praise in the third epistle of John, verse 12. The same.

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(57) ‹Ὑπὸ δὲ Παύλου Λούκιος Κεγχρεῶν› · call in col 1053

Ὑπὸ δὲ Παύλου Λούκιος Κεγχρεῶν. Forte Lucius Pauli cognatus, et Corinthi sectator illius, cum Apostolus ad Romanos scriberet, Rom. XVI, 21; alius a Luca evangelista (quidquid videatur nonnullis apud Origenem, atque adeo ipsi Origeni) supra lib. VI, cap. 18, in fine. A fabulatore Dorotheo Lucius (mss. 2 Λουκᾶς) Pauli in Laodicea Syriae episcopus collocatur. Lucium quoque Cyrenaeum nominat Lucas, Act. XIII, 1, quem quidam eumdem credunt ac apostoli affinem, alii alium; Latini 6 Maii Cyrenarum episcopum. Et Λευκίου, Leucii sive Lucii, apostolici hominis, meminit Epiphanius haeresi 51, cap. 6. ID.

"And by Paul, Lucius of Cenchreae." Perhaps Lucius, Paul's kinsman and his follower at Corinth when the Apostle was writing to the Romans, Rom. 16:21; a different man from Luke the evangelist (whatever may seem so to some in Origen, and indeed to Origen himself), above, book VI, ch. 18, at the end. By the fable-teller Dorotheus, Lucius (two mss.: Λουκᾶς), Paul's [Lucius], is placed as bishop in Laodicea of Syria. Luke also names a Lucius of Cyrene, Acts 13:1, whom some believe the same as the apostle's relative, others a different man; the Latins, at 6 May, [make him] bishop of Cyrene. And Epiphanius, heresy 51, ch. 6, mentions a Λεύκιος, Leucius or Lucius, an apostolic man. The same.

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(58) ‹Διονύσιος› · call in col 1053

Διονύσιος. S. Maximus in Prologo ad opera Dionysii crediti istius : Καθίσταται κατὰ τὸ φερόμε- (continues)

Διονύσιος ["Dionysius"]. St Maximus, in the Prologue to the works of that supposed Dionysius: "He is appointed, according to what is repor- (continues)

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VARIORUM NOTAE.

NOTES OF VARIOUS EDITORS.

<!-- call: col 1052 (the note runs over from the previous page; its numeral (52) is printed there, not on this page). The page opens with "num", the tail of "an-num" broken at the foot of page 525; that word is set whole under col 1052 and not repeated here (QA Q3b) --> 1103, Spicilegii laudati tomo V, p. 475 : Hic jacet sanctus Clemens Petri discipulus, et a Petro papa secundus, qui jussu Trajani imperatoris, anchora ad ejus collum ligata, fuit in pelago mersus. Quae opinio potest subsistere, et cum sententia Constitutoris, si Linus praeteritus credatur, quod superstite Petro decesserit ; et cum sententia Irenaei, sive Linus et Cletus putentur omissi, quod ex nonnullorum veterum placito, cum Petro et sub Petro tenuerint episcopatum urbis, qua de re alibi ; sive postpositi Clementi existimentur, ex opinione apud Epiphanium, a Petro ordinatum Clementem cessisse Lino, Lino successisse Cletum, Cleto Clementem resumpto pontificatu. Atque dummodo illa cessio statuatur, post obitum Lini, una cum resumptione Cleto mortuo ; conciliabuntur duae sententiae, Constitutoris, et Irenaei, hunc ad modum seriem ac supputationem componendo : Petrus, Linus, Clemens (a nostro hic positus ob ordinationem, a martyre praetermissus cessionis ergo), Cletus, idem Clemens (in Irenaeo locum istum nactus, propter episcopatus resumptionem et functionem). Nec velim dictam cessionem, si vera est, ad ignominiam cum Clementis, tum Principis apostolorum trahi, quasi reliqui apostoli illius electionem ab hoc factam improbaverint, ut pudore omni abjecto dicitur a Joanne Antiocheno, in opusculo quod continet Appendix concilii Basileensis ; sed omnino accipi cum Epiphanio in laudem et Petri, qui tantum virum promoverit, et Clementis, qui humiliter deposuerit susceptum officium ; necnon in opprobrium quorumdam seditiosorum, cum quibus contendere benigne noluerint sanctissimi homines. Porro celebre Τοῦ παναρίου caput, saepius hac nota memoratum, una syllaba, copula καί redundare videtur, in his verbis : Ἡ τῶν ἐν Ῥώμῃ ἐπισκόπων διαδοχὴ ταύτην ἔχει τὴν ἀκολουθίαν· Πέτρος καὶ Παῦλος, Λῖνος καὶ Κλῆτος, Κλήμης : scripsisse enim Epiphanium, Λῖνος, Κλῆτος, suadent quae initio capitis habentur : ἐν Ῥώμῃ γὰρ γεγόνασι πρῶτοι Πέτρος καὶ Παῦλος οἱ ἀπόστολοι αὐτοὶ καὶ ἐπίσκοποι, εἶτα Λῖνος, εἶτα Κλῆτος, εἶτα Κλήμης, et multis interjectis, Λῖνον καὶ Κλῆτον ἐπισκοπεύσαντας πρὸς δεκαδύο ἔτη ἕκαστον μετὰ τὴν τοῦ ἁγίου Πέτρου καὶ Παύλου τελευτήν. Denique tacere non debeo supplementum quod reperi in mss. codicibus Scholiorum Maximi, ad cap. V libri De divinis nominibus, ubi de Clemente, post voces, οὗ μέμνηται ὁ Ἀπόστολος, ecce illud : Τὸν καὶ ἐν Ῥώμῃ τρίτον ἀπὸ τοῦ ἁγίου Πέτρου ἐπισκοπεύσαντα. COT.

1103, in volume V of the Spicilegium already cited, p. 475: Here lies Saint Clement, disciple of Peter, and the second pope from Peter, who by order of the emperor Trajan, an anchor having been tied to his neck, was drowned in the sea. This opinion can stand both with the view of the Constitutor, if Linus be believed to have been passed over because he died while Peter was still alive; and with the view of Irenaeus, whether Linus and Cletus be thought to have been omitted because, according to the judgement of some of the ancients, they held the episcopate of the city together with Peter and under Peter (on which matter elsewhere); or whether they be reckoned as placed after Clement, according to the opinion found in Epiphanius, that Clement, ordained by Peter, yielded to Linus, that Cletus succeeded Linus, and Clement succeeded Cletus, the pontificate being resumed. And provided that this yielding be fixed after the death of Linus, together with the resumption upon the death of Cletus, the two views, that of the Constitutor and that of Irenaeus, will be reconciled by arranging the series and reckoning in this manner: Peter, Linus, Clement (placed here by our author on account of his ordination, passed over by the martyr on account of his yielding), Cletus, the same Clement (who in Irenaeus obtained that place on account of his resumption and exercise of the episcopate). Nor would I have the said yielding, if it is true, drawn to the disgrace either of Clement or of the Prince of the apostles, as though the rest of the apostles had disapproved his election made by the latter, as is said, with all shame cast aside, by John of Antioch in the little work which the Appendix of the Council of Basel contains; but rather that it be taken altogether, with Epiphanius, to the praise both of Peter, who advanced so great a man, and of Clement, who humbly laid down the office he had received; and likewise to the reproach of certain seditious persons, with whom those most holy men in their kindness were unwilling to contend. Further, the famous chapter of the Panarion, often mentioned in this note, seems to have one syllable too many, the conjunction καί, in these words: "The succession of the bishops in Rome has this sequence: Peter and Paul, Linus and Cletus, Clement"; for that Epiphanius wrote "Linus, Cletus" is urged by what stands at the beginning of the chapter: "for in Rome the first were Peter and Paul, the apostles themselves and bishops, then Linus, then Cletus, then Clement", and, after much intervening, "Linus and Cletus having been bishops for twelve years each after the death of the holy Peter and Paul". Finally I ought not to pass over in silence the supplement which I found in the manuscript codices of the Scholia of Maximus, on chapter V of the book On the Divine Names, where, concerning Clement, after the words "of whom the Apostle makes mention", there is this: "him who was also bishop in Rome, third from the holy Peter". COT.

<!-- call: col 1053 --> (53) Τῆς δὲ Ἐφέσου. Timotheum primum Ephesiorum, sive, ut ex Scriptura loquitur Theodoritus, Asianorum antistitem a Paulo factum, pluribus veterum testimoniis accepimus ; Joannem a Joanne apostolo eidem Ecclesiae praefectum non item. Est quidem Joannes hic mea conjectura Joannes ille presbyter apud Eusebium, atque ex eo apud Hieronymum. A quo tamen S. doctore mens Caesariensis capta non fuit. Comprobat hic lib. III Hist., cap. 39, narrationem illorum qui duos eodem Joannis nomine appellatos in Asia vixisse dixerant, duoque esse apud Ephesum sepulcra, καὶ ἑκάτερον Ἰωάννου ἔτι νῦν λέγεσθαι, et utrumque Joannis hactenus nominari. At Hieronymus his postremis non perpensis, quod de nomine Joannis in genere dictum erat, ad Joannem apostolum et evangelistam detorsit, scribens libro De viris illustribus : Joannis presbyteri et hodie alterum sepulcrum apud Ephesum ostenditur : et nonnulli putant duas memorias ejusdem Joannis evangelistae esse. Alia conjectura seu potius mera divinatione, ex Nicephori Historia lib. IV, cap. 14, putabitur Joannes Senior idem esse cum anonymo illo seniore seu presbytero apostolico, cujus verba non raro laudat B. Irenaeus. Quod vero tradit catholicus noster doctor Joannem minorem a majori accepisse episcopatus ordinem, verisimile admodum fit ; quoniam, ut refertur, totius Asiae Ecclesias potissimumque Ephesinam rexit theologus. Caeterum nescio an ὁμωνυμίᾳ evenerit ut apostolus Joannes successor habitus sit Timothei, in Metaphraste apud Surium 24 Januarii, et in Martyrio Timothei, codice CCLIV Bibliothecae Photii. ID.

(53) "And of Ephesus." That Timothy was made by Paul the first bishop of the Ephesians, or, as Theodoret says from Scripture, of the Asians, we have received by many testimonies of the ancients; that John was set over the same Church by the apostle John, not so. This John is indeed, by my conjecture, that John the presbyter found in Eusebius, and from him in Jerome. Yet the mind of the Caesarean was not grasped by that holy doctor. The former, in book III of the History, chapter 39, confirms the account of those who had said that two men called by the same name of John lived in Asia, and that there are two tombs at Ephesus, "and each is to this day said to be John's", and that both are to this day named as John's. But Jerome, not having weighed these last words, twisted what had been said of the name of John in general to John the apostle and evangelist, writing in the book On Illustrious Men: Of John the presbyter another tomb is shown at Ephesus even today; and some think that there are two memorials of the same John the evangelist. By another conjecture, or rather by mere divination, from the History of Nicephorus, book IV, chapter 14, John the Elder will be thought to be the same as that anonymous elder or apostolic presbyter whose words the blessed Irenaeus not seldom cites. But what our catholic doctor hands down, that the lesser John received the order of the episcopate from the greater, becomes very probable; since, as is related, the Theologian governed the Churches of all Asia and especially that of Ephesus. For the rest, I do not know whether it came about through identity of name that the apostle John was held to be the successor of Timothy, in Metaphrastes in Surius at 24 January, and in the Martyrdom of Timothy, codex CCLIV of the Bibliotheca of Photius. THE SAME.

<!-- call: col 1053 --> (54) Σμύρνης. Suspicio oriri potest, alterum ex his Aristonibus esse celebrem Papiae Hierapolitani Aristionem, in Eusebio, Hieronymo (apud quem codex Gemblacensis scriptum habet, Ariston), et Martyrologiis. Post secundum Aristonem numerare licet Bucolum, indeque Polycarpum ab apostolo Joanne Smyrnaeis praepositum, inquiunt veteres, quique ideo poterat hoc loco memorari. Verum Graecorum ad 6 Februarii calculus fert secundum a primo Bucolo Polycarpum Smyrnaeorum episcopum exstitisse. Lege Suidam in Πολύκαρπος. Mitto Apellem κακοπλαστοῦ et κακοπλάστου Dorothei, Smyrnae episcopum ante Polycarpum. ID.

(54) "Of Smyrna." A suspicion may arise that one of these Aristons is the famous Aristion of Papias of Hierapolis, in Eusebius, in Jerome (in whom the codex of Gembloux has it written Ariston), and in the Martyrologies. After the second Ariston one may count Bucolus, and thereafter Polycarp, set over the Smyrnaeans by the apostle John, as the ancients say, and who might therefore have been mentioned in this place. But the reckoning of the Greeks at 6 February has it that Polycarp was the second bishop of the Smyrnaeans, after Bucolus the first. Read Suidas under "Polycarp". I pass over the Apelles of the ill-fabricating and ill-fabricator Dorotheus [the Greek word is printed twice, with differing accent], bishop of Smyrna before Polycarp. THE SAME.

<!-- call: col 1053 --> (55) Γάϊος. Non Caius Corinthius Rom. XVI, 23 ; I Corinth. I, 14, quem traditio episcopum Thessalonicensis Ecclesiae facit apud Origenem. Ambrosiaster vero, Beda, Ado, etc., eumdem arbitrantur cum illo ad quem Joannes apostolus scripsit epistolam 3 ; sed vel Caius Macedo Act. XIX, 29 ; vel Caius Derbensis Act. XX, 4, si duo homines fuerunt, aut alius ejusdem nominis. ID.

(55) "Gaius." Not the Gaius of Corinth of Rom. 16:23; 1 Cor. 1:14, whom tradition, in Origen, makes bishop of the Church of Thessalonica. Ambrosiaster indeed, Bede, Ado, and others judge him the same as the one to whom the apostle John wrote his third epistle; but either Gaius the Macedonian of Acts 19:29, or Gaius of Derbe of Acts 20:4, if they were two men, or another of the same name. THE SAME.

<!-- call: col 1053 --> (56) Δημήτριος ὑπ' ἐμοῦ. Demetrius a me.— Joanne repetendum ex superioribus. Demetrii hujus, vel alterius mentio cum laude habetur epist. 3 Joannis, versu 12. ID.

(56) "Demetrius by me." Demetrius by me. "John" is to be supplied from what precedes. Mention of this Demetrius, or of another, is made with praise in the third epistle of John, verse 12. THE SAME.

<!-- call: col 1053 --> (57) Ὑπὸ δὲ Παύλου Λούκιος Κεγχρεῶν. Forte Lucius Pauli cognatus, et Corinthi sectator illius, cum Apostolus ad Romanos scriberet, Rom. XVI, 21 ; alius a Luca evangelista (quidquid videatur nonnullis apud Origenem, atque adeo ipsi Origeni) supra lib. VI, cap. 18, in fine. A fabulatore Dorotheo Lucius (mss. 2 Λουκᾶς) Pauli in Laodicea Syriae episcopus collocatur. Lucium quoque Cyrenaeum nominat Lucas, Act. XIII, 1, quem quidam eumdem credunt ac apostoli affinem, alii alium ; Latini 6 Maii Cyrenarum episcopum. Et Λευκίου, Leucii sive Lucii, apostolici hominis, meminit Epiphanius haeresi 51, cap. 6. ID.

(57) "And by Paul, Lucius of Cenchreae." Perhaps Lucius the kinsman of Paul, and his follower at Corinth when the Apostle was writing to the Romans, Rom. 16:21; a different man from Luke the evangelist (whatever may seem to some in Origen, and indeed to Origen himself), above, book VI, chapter 18, at the end. By the fabulist Dorotheus, Lucius (two manuscripts: "Luke"), Paul's, is placed as bishop in Laodicea of Syria. Luke also names a Lucius of Cyrene, Acts 13:1, whom some believe to be the same as the apostle's kinsman, others a different man; the Latins, at 6 May, a bishop of Cyrene. And Epiphanius, heresy 51, chapter 6, makes mention of Λευκίου, Leucius or Lucius, an apostolic man. THE SAME.

<!-- call: col 1053 --> (58) Διονύσιος. S. Maximus in Prologo ad opera Dionysii crediti istius : Καθίσταται κατὰ τὸ φερόμε-

(58) "Dionysius." Saint Maximus, in the Prologue to the works of that reputed Dionysius: "He is appointed, according to what is repor-[...]

<!-- call: col 1054 (Latin version, after "Dionysius Athenis") --> 80 Maximus ad Dionysii epist. 8, Patr. Gr. t. IV.

80 Maximus on the eighth epistle of Dionysius, Patrologia Graeca, vol. IV.

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<!-- Latin left (1055), Greek right (1056). Two layers: the reference line (superscript numerals), then the VARIORUM NOTAE (numerals in parentheses; their calls stand in the Greek). The reference line as visible begins with 81. Note (63) is a note on the whole chapter and has no lemma. --> 81 ‹anchor not visible› · call in col 1055 Philem. 10.

Philemon 10.

82 ‹anchor not visible› · call in col 1056 (a conjecture on the Greek; call above the image) f. Μαροώνης, cod. Vind. Μαρθόνης.

Perhaps Μαροώνης; the Vienna codex, Μαρθόνης.

83 ‹anchor not visible› · call in col 1055 Matth. XXVIII, 20.

Matthew 28:20.

84 ‹anchor not visible› · call in col 1055 Luc. II, 14.

Luke 2:14.

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(58) (continued) · call not visible (see page 526)

νον ἐν ἑβδόμῳ βιβλίῳ τῶν ἀποστολικῶν διαταγμάτων ὁ Διονύσιος ἐπίσκοπος ὑπὸ Παύλου τοῦ Χριστοφόρου τῶν ἐν Ἀθήνῃσι πιστευσάντων. Et ad § V epistolae 8 : Ἱεροθέτην δὲ καλεῖ τὸν ἅγιον ἀπόστολον Παῦλον, ὡς χειροτονήσαντα (hoc est ad verbum, eum qui suffragio suo detulerat, et in manus tradiderat) αὐτῷ τὴν ἀρχιερωσύνην τῆς Ἐκκλησίας τῶν Ἀθηνῶν, καθὼς ἐν ταῖς ἱεραῖς τῶν ἀποστόλων γέγραπται διαταγαῖς. Verum aperte non dicitur in Constitutione, Dionysium a Paulo fuisse ordinatum; nec necesse est ut cuncta quae sequuntur postremum ὑπὸ Παύλου ad Paulum referantur, sufficit ut ad aliquem ex apostolis. Pari modo verbo Dionysii Corinthii apud Eusebium non intelligentes Rufinus et Nicephorus eamdem Dionysii Areopagitae ab apostolo promotionem ex eo retulerunt. Atque haec cum ita se habeant, non negaverim tamen rem ipsam; quam scio et verisimilem, et a multis mediae infimaeque aetatis scriptoribus traditam. Vide subsequentia. COT.

(continued) -ted in the seventh book of the Apostolic Constitutions, Dionysius, as bishop of those in Athens who had believed, by Paul the Christ-bearer." And on § 5 of letter 8: "He calls the holy apostle Paul 'hierothetes' [giver of the sacred office], as having ordained (that is, word for word, 'him who by his vote had conferred and delivered into his hands') to him the high-priesthood of the Church of the Athenians, as is written in the sacred Constitutions of the apostles." But it is not openly said in the Constitution that Dionysius was ordained by Paul; nor is it necessary that everything following the last ὑπὸ Παύλου ["by Paul"] be referred to Paul; it is enough that it be referred to some one of the apostles. In like manner Rufinus and Nicephorus, not understanding a word of Dionysius of Corinth in Eusebius, reported from it the same promotion of Dionysius the Areopagite by the apostle. And though these things are so, I would nevertheless not deny the fact itself, which I know to be both probable and handed down by many writers of the middle and latest age. See what follows. Cotelier.

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Μαραθόνης. Imo Μαρόνης, seu potius Μαροώνης, ex Recognitionibus, Epitome, et Clementinis : episcopus Tripolitanus creatus a Petro apostolo. Maronem hunc aut Maroonem vitiose appellatum Marcum invenies in fragmento quod sub nomine Sophronii Hierosolymitani exstat tomo VII Bibliothecae Patrum, quodque non adverterunt viri docti excerptum fuisse per Epitomen ex Commentario de certaminibus, peregrinationibus, et consummatione SS. Petri et Pauli apud Surium die Junii 29. Nec rectius ipse Commentarius Marsonem praefert. De Marone Flaviae Domitillae, Latini 15 Aprilis, necnon Acta Nerei et Achillei in Surio 12 Maii. ID.

Μαραθόνης. Rather Μαρόνης, or better Μαροώνης, from the Recognitions, the Epitome, and the Clementines: made bishop of Tripolis by the apostle Peter. You will find this Maro or Maroon wrongly called Marcus in the fragment that survives under the name of Sophronius of Jerusalem in vol. VII of the Bibliotheca Patrum, which, as learned men have not noticed, was excerpted by way of an epitome from the Commentary on the Contests, Journeys and Consummation of Saints Peter and Paul in Surius at 29 June. Nor does the Commentary itself do better in presenting "Marso." On the Maro of Flavia Domitilla, [see] the Latins at 15 April, and also the Acts of Nereus and Achilleus in Surius, 12 May. The same.

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Ἄρχιππος. Coloss. IV, 16 : Et cum lecta fuerit apud vos Epistola haec, facite ut et in Laodicensium Ecclesia legatur; et ea quae Laodicensium est, ut vobis legatur. Et dicite Archippo : Vide ministerium quod accepisti in Domino, ut illud impleas. Quo in loco interpretando variantes antiqui, alii Archippum Colossensium Ecclesiae addixerunt, ut episcopum quidam, ut diaconum nonnulli, ut clericum aliqui; alii Laodicensium fecere antistitem, quod cernere est apud Theodoritum ad eum textum. In ms. Regio 1253, post Epistolam ad Philemonem scriptum reperi : Πρὸς Φιλήμονα καὶ Ἀπφίαν δεσπότας Ὀνησίμου, καὶ πρὸς Ἄρχιππον διάκονον τῆς ἐν Κολοσσαῖς Ἐκκλησίας, ἐγράφη ἀπὸ Ῥώμης διὰ Ὀνησίμου οἰκέτου. στίχ. λζ'. ID.

Ἄρχιππος ["Archippus"]. Coloss. 4:16[–17]: "And when this Epistle has been read among you, see that it is read also in the Church of the Laodiceans; and that the one which is of the Laodiceans be read to you. And say to Archippus: Look to the ministry which you have received in the Lord, that you fulfil it." In interpreting this place the ancients differ: some assigned Archippus to the Church of the Colossians, certain as bishop, several as deacon, some as a cleric; others made him bishop of the Laodiceans, which may be seen in Theodoret on that text. In the Royal ms. 1253, after the Epistle to Philemon, I found written: "To Philemon and Apphia, the masters of Onesimus, and to Archippus, deacon of the Church in Colossae, it was written from Rome by the hand of Onesimus the servant. 37 lines." The same.

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Φιλήμων. Quando Philemon litteras apostoli accepit, clericus non erat, nec ulla ecclesiasticae ordinationis dignitate praeditus, teste Ambrosiastro. Sed postea creatus fuisse episcopus creditur : Colossensium, ait Constitutor; Gazae, fingit Dorotheus. ID.

Φιλήμων ["Philemon"]. When Philemon received the apostle's letter he was not a cleric, nor endowed with any dignity of ecclesiastical ordination, as Ambrosiaster testifies. But he is believed to have been made bishop afterwards: of the Colossians, says the Constitutor; of Gaza, Dorotheus invents. The same.

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Ἀκύλας δὲ καὶ Νικήτης. Ut Petri comites, a Petro ordinatos fuisse crediderim. ID.

"And Aquila and Nicetas." As companions of Peter, I should believe they were ordained by Peter. The same.

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Huic capiti de oratione matutina, doxologia magna, et hymno angelico, unice splendorem afferent verba tractatus De virginitate in Athanasio, p. 1057 : Πρὸς ὄρθρον δὲ τὸν ψαλμὸν τοῦτον λέγετε· Ὁ Θεός, ὁ Θεός μου, πρὸς σὲ ὀρθρίζω· ἐδίψησέ σε ἡ ψυχή μου· διάφαυμα [l. διὰ φαῦμα] δέ· Εὐλογεῖτε πάντα τὰ ἔργα Κυρίου τὸν Κύριον· Δόξα ἐν ὑψίστοις Θεῷ, καὶ ἐπὶ γῆς εἰρήνη, ἐν ἀνθρώποις εὐδοκία· ὑμνοῦμέν σε, εὐλογοῦμέν σε, προσκυνοῦμέν σε· καὶ τὰ ἑξῆς. Quae sic verto : Matutino autem tempore hunc psalmum dicite : « Deus, Deus meus, ad te de luce vigilo; sitivit te anima mea (Psal. LXII); » diluculo autem : « Benedicite omnia opera Domini Domino (Dan. III, 57). Gloria in excelsis Deo, et in terra pax, in hominibus bona voluntas (Luc. II, 14); » laudamus te, benedicimus te, adoramus te, et reliqua. Libri Rituales videantur. Item sedulus, solidusque scriptor Jacobus Usserius de Symbolis, etc. ID.

On this chapter, concerning the morning prayer, the great doxology, and the angelic hymn, singular light will be shed by the words of the treatise On Virginity in Athanasius, p. 1057 [Greek as above, with the bracketed "read διὰ φαῦμα"]. Which I translate thus: "And in the morning say this psalm: 'O God, my God, to Thee do I watch at break of day; my soul hath thirsted for Thee' (Ps. 62); and at dawn: 'Bless the Lord, all ye works of the Lord' (Dan. 3:57). 'Glory to God in the highest, and on earth peace, good will among men' (Luke 2:14); we praise Thee, we bless Thee, we adore Thee," and the rest. Let the ritual books be consulted. Likewise that careful and solid writer James Ussher, On the Creeds, etc. The same.

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(64) ‹anchor not visible› · call in col 1056 (lemma Greek; call above the image)

Δοξολογοῦμεν. In cod. Vindob. εὐχαριστοῦμεν, quod idem ferme est, cum doxologia atque eucharistia, seu gratiarum actio sejungi nequeant. CLER.

Δοξολογοῦμεν ["we glorify"]. In the Vienna codex, εὐχαριστοῦμεν ["we give thanks"], which is nearly the same, since doxology and eucharist, or thanksgiving, cannot be separated. Clericus.

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(65) ‹τοῦ ἀμώμου ἀμνοῦ› · call in col 1056

Κύριε, etc. Haec verba ad orthodoxorum formulam sunt reficta in cod. Vindobon. hoc modo : Κύριε Υἱὲ μονογενῆ, Ἰησοῦ Χριστὲ, καὶ ἅγιον Πνεῦμα· Κύριε ὁ Θεὸς, ὁ ἀμνὸς τοῦ Θεοῦ, ὁ Υἱὸς τοῦ Πατέρος, ὁ αἴρων τὰς ἁμαρτίας τοῦ κόσμου, πρόσδεξαι τὴν δέησιν ἡμῶν, ὁ καθήμενος ἐν δεξιᾷ τοῦ Πατέρος, ἐλέ- (continues)

Κύριε ["Lord"], etc. These words have been recast to the formula of the orthodox in the Vienna codex in this way: "Lord, only-begotten Son, Jesus Christ, and Holy Spirit; Lord God, Lamb of God, Son of the Father, who takest away the sins of the world, receive our prayer; Thou who sittest at the right hand of the Father, have mer- (continues)

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(66) ‹Χριστὸς τοῦ Θεοῦ› · call in col 1057

Σὺ μόνος Κύριος Ἰησοῦς Χριστὸς τοῦ Θεοῦ, etc. Tota orationis series postularet Ἰησοῦ Χριστοῦ. Non ausim tamen quidquam mutare; praesertim ob illud cap. 13, lib. VIII : Εἷς ἅγιος, εἷς Κύριος, εἷς Ἰησοῦς Χριστός. COT.

"Thou alone [art] Lord, Jesus Christ, of God," etc. The whole run of the sentence would require Ἰησοῦ Χριστοῦ ["of Jesus Christ"]. Yet I would not dare to change anything, especially on account of that phrase in ch. 13 of book VIII: "One holy, one Lord, one Jesus Christ." Cotelier.

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(67) ‹Ἑσπερινός› · call in col 1057

Eamdem orationem leges apud Athanasium Περὶ παρθενίας, ἤτοι περὶ ἀσκήσεως, p. 1051. De Essenis Josephus Belli Judaici lib. II, cap. 12 : Προκατεύχεται δὲ ὁ ἱερεὺς τῆς τροφῆς, καὶ γεύσασθαί τινα πρὶν τῆς εὐχῆς ἀθέμιτον ἀριστοποιησαμένοις (ita quoque in Euseb., Praep. evang., IX, 3, sed rectius apud Porphyrium De abstinentia ab animatis, lib. IV, ἀριστοποιησομένοις) ἐπεύχεται πάλιν· ἀρχόμενοί τε καὶ παυόμενοι γεραίρουσι τὸν Θεόν. ID.

You will read the same prayer in Athanasius, On Virginity, or On Ascetic Discipline, p. 1051. On the Essenes, Josephus, Jewish War, book II, ch. 12: "The priest prays before the food, and it is unlawful for anyone to taste before the prayer; when they have taken their meal (so also in Eusebius, Preparation for the Gospel IX, 3, but more correctly in Porphyry, On Abstinence from Living Things, book IV, 'when they are about to take their meal') he prays again; both beginning and ending they honour God." The same.

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(68) ‹παναγίῳ› · call in col 1057

Θεῷ καί. Desunt in cod. Vind. et sequentia verba διὰ τοῦ Υἱοῦ, ἐν Πνεύματι τῷ παναγίῳ, sunt sic interpolata in utroque codice : καὶ τῷ Υἱῷ καὶ τῷ ἁγίῳ Πνεύματι, ut et alibi. CLER.

Θεῷ καί ["to God and"]. Wanting in the Vienna codex; and the following words, "through the Son, in the all-holy Spirit," are interpolated thus in both codices: "and to the Son and to the Holy Spirit," as elsewhere also. Clericus.

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(69) ‹δι' οὗ› · call in col 1057

Δι' οὗ. Μεθ' οὗ, ut passim alibi, ne divinitas Filii Patre inferior esse videatur. ID.

Δι' οὗ ["through whom"]. Μεθ' οὗ ["with whom"], as everywhere else, lest the divinity of the Son seem inferior to the Father. The same.

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(70) ‹Ἀμήν› · call in col 1057

Ἀμήν. Ad calcem hujus libri adscriptum est : Διαταγαὶ τῶν ἁγίων ἀποστόλων, διὰ Κλήμεντος ἀποσταλεῖσαι τοῖς ἔθνεσι. Βιβλίον ζʹ. COT.

Ἀμήν ["Amen"]. At the foot of this book there is added in writing: "Constitutions of the Holy Apostles, sent through Clement to the nations. Book VII." Cotelier.

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Psalm 112:1.

86 ‹anchor not visible› · call in col 1058 Luc. II, 29.

Luke 2:29.

87 ‹anchor not visible› · call in col 1058 Psal. CXVIII, 12.

Psalm 118:12.

88 ‹pueritia mea [half-cut line]› · call in col 1058 Gen. XLVIII, 15.

Genesis 48:15.

89 ‹escam omni carni [half-cut line]› · call in col 1058 Psal. CXXXV, 25.

Psalm 135:25.

90 ‹in omne opus bonum› · call in col 1058 II Cor. IX, 8.

2 Corinthians 9:8.

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