PG 10 · cols. 63–94

Julius Africanus, Quae supersunt ex quinque libris Chronographiae

Editors' preface

PG 10:63

JULII AFRICANI QUAE SUPERSUNT EX QUINQUE LIBRIS CHRONOGRAPHIAE,

WHAT REMAINS OF JULIUS AFRICANUS FROM THE FIVE BOOKS OF THE CHRONOGRAPHY,

Ad rem sacram et ecclesiasticam potissimum spectantia.

chiefly bearing on sacred and ecclesiastical matters.

I. Apud Georgium Syncellum Chronogr. pag. 17 edit. Paris., 14 Venet.

I. In George Syncellus, Chronography, p. 17 of the Paris edition, 14 of the Venice.

Editors' notes and page, col. 63

Footnotes

(none - the page 38 foot notes are set under col 64)

Footnotes

(continued) ‹anchor: not visible› · call in col 64

hoc in loco aliquid deesse apparet ex particula τε, quae in omnibus nostris codicibus, et apud Nicephorum habetur. Quare supplenda videntur haec verba καὶ ἀπὸ μνήμης ἐς ὅσον ἐξικνοῦντο. Ita certe legisse videtur Rufinus, qui sic vertit: Ordinem supradictae generationis partim memoriter, partim etiam ex Dierum libris, in quantum erat possibile, perdocebant.

that something is missing at this point is clear from the particle τε, which is found in all our manuscripts and in Nicephorus. So these words seem to need supplying: "and from memory, as far as they could reach." Rufinus at least seems to have read it so, for he translates: They taught the order of the aforesaid generation partly from memory, partly also from the books of Days, so far as was possible.

(printed under page 38)

(27) ‹anchor: Εἰ καὶ μὴ ἀμμάρτυρος› · call in col 64

Εἰ καὶ μὴ ἀμμάρτυρος. In codice Regio et apud Nicephorum legitur εἰ καὶ ἀμάρτυρος, quod idem est. Caeterum, quanti facienda sit haec evangelici loci explicatio, patet ex his Africani verbis: quippe qui fatetur eam nullo testimonio fulciri veterum scriptorum. Admitti tamen eam vult a nobis, eo quod nulla melior afferri possit. Quae cum ita sint, nollem Eusebium in vestibulo Historiae suae mentionem hujus rei fecisse. Satius profecto fuisset ac consultius hanc Evangeliorum dissonantiam silentio involvere, ne lectoribus a fide nostra alienis, cujusmodi tunc temporis erant quamplurimi, occasio subministraretur de Evangeliorum veritate dubitandi. Certe Julianus Augustus in libro contra Christianos hanc evangelistarum dissensionem nobis objicit, teste Hieronymo in Commentariis in Matthaeum. Locus Juliani exstat apud Cyrillum in libro octavo contra Julianum. Auctor Quaestionum Veteris et Novi Testamenti, cap. 56, de hac dissonantia loquens, Africani opinionem improbat. Sed ipse aliam affert minus probabilem.

Even if it is not without witness. In the Regius manuscript and in Nicephorus the reading is "even if without witness", which comes to the same. For the rest, how much this explanation of the Gospel passage is worth is plain from these words of Africanus, since he admits that it is supported by no testimony of the ancient writers. Yet he wants us to accept it, because no better one can be offered. This being so, I could wish that Eusebius had not mentioned this matter in the entrance hall of his History. It would surely have been better and wiser to wrap this disagreement of the Gospels in silence, so that readers estranged from our faith, of whom there were very many at that time, should not be given occasion to doubt the truth of the Gospels. Certainly the emperor Julian, in his book against the Christians, throws this disagreement of the evangelists at us, as Jerome attests in his Commentaries on Matthew. Julian's passage survives in Cyril, in the eighth book against Julian. The author of the Questions on the Old and New Testament, ch. 56, speaking of this disagreement, rejects Africanus's opinion. But he himself offers another, less probable one.

(printed under page 38)

(28) ‹anchor: Ματθὰν ὁ ἀπὸ Σολομῶνος› · call in col 64

Ματθὰν ὁ ἀπὸ Σολομῶνος. Mira est varietas accentus in hoc nomine. Maz. quidem et Fuk. codex accentum habent in antepenultima. Nicephorus vero et Fuk. codex penultimam circumflectunt. In Regio ac Med. duplex est accentus, tum in penultima, tum in antepenultima syllaba. Idque in aliis etiam nominibus supradicti codices observant, quoties ambiguum est, quonam accentu notanda sint vocabula, ut denotetur in aliis quidem exemplaribus hunc accentum, in aliis vero illum reperiri. Quinetiam nostri codices paulo ante scriptum habent, ἀπὸ τοῦ Δαβὶδ διὰ Σολομῶντος τὰς γενεὰς καταριθμουμένοις. Sic enim omnes nostri codices, excepto Regio, qui Σολόμωνος illic habet.

Matthan, the one from Solomon. The accent on this name varies remarkably. The Mazarin and the Fuk. manuscript put the accent on the antepenult; but Nicephorus and the Fuk. manuscript put a circumflex on the penult. In the Regius and the Medicean there is a double accent, both on the penult and on the antepenult. The aforesaid manuscripts do this with other names too, whenever it is doubtful with which accent the words should be marked, to show that one accent is found in some copies and the other in others. Indeed, a little earlier our manuscripts have written "to those counting the generations from David through Solomon" (Σολομῶντος). So all our manuscripts read, except the Regius, which has Σολόμωνος there.

(printed under page 38)

(29) ‹anchor: Ὁμομήτριοι ἄρα ἀδελφοί› · call in col 64

Ὁμομήτριοι ἄρα ἀδελφοί. In hac conciliatione quam refert Africanus, duo sunt quae nonnihil difficultatis habere videntur. Primum enim dubito, an licuerit uterino fratri viduam fratris sui uxorem ducere, et ex ea liberos procreare in nomen ac familiam fratris sui transituros. Lex enim Deuteronomii cap. xxv loquitur de fratre, qui habitat in eadem domo, et qui est συγγενής. Quod quidem solis germanis aut consanguineis competit. Nam uterinus frater non est ex eadem domo, neque ex eodem genere; cum genus, praesertim apud Judaeos, ex paterna stirpe ducatur. Certe Africanus diserte testatur Jacobum et Heli fratres uterinos contribules quidem fuisse, ex diverso tamen genere, ἐκ διαφόρων δύο γενῶν. Secundo loco dubitare quis non immerito possit, utrum in generationibus recensendis ratio a Judaeis habita sit patrum adoptivorum. Exemplum habemus illustre in Obed, cujus in genealogia Christi fit mentio. Nam cum Maalon mortuus (continues)

So they were brothers by the same mother. In this reconciliation which Africanus reports there are two points that seem to involve some difficulty. First, I doubt whether a uterine brother was permitted to marry his brother's widow and beget children by her who would pass into his brother's name and family. For the law of Deuteronomy, ch. 25, speaks of a brother who lives in the same house and who is a kinsman (συγγενής). That fits only full brothers or brothers by the same father. For a uterine brother is not of the same house nor of the same lineage, since lineage, especially among the Jews, is traced from the father's stock. Africanus certainly states expressly that Jacob and Heli, uterine brothers, were indeed of the same tribe, yet of different lineage, "from two different families". Second, one might with good reason doubt whether, in reckoning the generations, the Jews took account of adoptive fathers. We have a notable example in Obed, who is mentioned in the genealogy of Christ. For when Mahlon had died (continues)

(printed under page 38)

(30) ‹anchor: τῶν κομπωδέστερον› · call in col 64

Κομπωδέστ. Leg. χρόνων κομπωδέστερον φλυαροῦντες. GOAR.

More boastfully. Read "babbling more boastfully about the ages". GOAR.

(printed under page 38)

Page

running head: JULII AFRICANI
marginal letters: A ὡς ἔγωγε; B flectunt. In; C Nam uterinus
old-edition numerals: (none)
other: the column opens with the end of the previous work (another unit); not set here: the unit begins at Περὶ τῆς τῶν Αἰγυπτίων

PG 10:65

χρόνων περὶ τὰς περιόδους καὶ μυριάδας ἐτῶν, κατάθεσίν τινα τῶν παρ' αὐτοῖς ἀστρολογουμένων ἐξέθεντο· ἃς τινὲς τῶν ταῦτα ἀκριβοῦν δοξάντων συστέλλοντες, σεληνιαίους εἶπον ἐνιαυτοὺς, οὐδὲν ἔλαττον ἐπὶ τὸ μυθῶδες ἀπονενευκότες συμπίπτουσι ταῖς ὀκτὼ καὶ ἐννέα χιλιάσιν ἐτῶν, ἃς Αἰγυπτίων οἱ παρὰ Πλάτωνι ἱερεῖς εἰς Σόλωνα καταριθμοῦντες οὐκ ἀληθεύουσι. Καὶ μετ' ὀλίγα· Τὰ γὰρ Φοινίκων τρισμύρια ἔτη, ἢ τὸν τῶν Χαλδαίων λῆρον, τὸ τῶν τεσσαράκοντα ὀκτὼ μυριάδων, τί δεῖ λέγειν; ἐκ τούτων γὰρ Ἰουδαῖοι τὸ ἀνέκαθεν, γεγονότες ἀπὸ Ἀβραὰμ, ἀρξάμενοι, ἀτυφότερόν τε καὶ ἀνθρωπίνως μετὰ τοῦ ἀληθοῦς διὰ τοῦ Μωϋσέως πνεύματος διδαχθέντες, ἔκ τε τῶν λοιπῶν Ἑβραϊκῶν ἱστοριῶν, ἀριθμὸν ἐτῶν πεντάκις χιλίων πεντακοσίων εἰς τὴν ἐπιφάνειαν τοῦ σωτηρίου λόγου τὴν ἐπὶ τῆς μοναρχίας τῶν Καισάρων κηρυσσομένην παραδεδώκασιν.

times, have set forth by cycles and myriads of years a certain scheme of the astrological calculations practised among them; which some of those who have been thought to examine these matters accurately, contracting them, have called lunar years, and inclining no less towards the fabulous they coincide with the eight and nine thousand years which the priests of the Egyptians in Plato falsely reckon up to Solon. And a little after: For why need one speak of the thirty thousand years of the Phoenicians, or the nonsense of the Chaldaeans, that of the forty-eight myriads? For the Jews, deriving their origin from them of old—having sprung from Abraham—beginning from that point, having been taught more modestly and humanly along with the truth by the spirit of Moses, and from the rest of the Hebrew histories, have handed down a number of five thousand five hundred years down to the manifestation of the saving Word that was proclaimed under the monarchy of the Caesars.

Editors' notes and page, col. 65

Page

running head: QUAE SUPERSUNT EX LIBR
marginal letters: A χρόνων περὶ; B σωτηρίου λόγου; C ἀνόμοιον, ἐπιμιχθέντων; D παντα υλεʹ.
old-edition numerals: (none)
other: begins mid-sentence; two full-width lines of facing Latin from col. 66 (lium et quingentorum... / evulgatum posteris tradiderunt.) and full-width headings II. Ibid., pag. 19, al. [15.] and III. Ibid., pag. 81, a[l. 65.] across cols. 65-66 not set

PG 10:66

II. Ibid., pag. 19, al. 15.

II. In the same, p. 19, otherwise 15.

Περὶ τῶν ἐγρηγόρων.

Concerning the Watchers.

Πλήθους ἀνθρώπων γενομένου ἐπὶ τῆς γῆς, ἄγγελοι τοῦ οὐρανοῦ θυγατράσιν ἀνθρώπων συνῆλθον. Ἐν ἐνίοις ἀντιγράφοις εὗρον, οἱ υἱοὶ τοῦ Θεοῦ. Μυθεύεται δὲ, ὡς οἶμαι, ἀπὸ τοῦ Σὴθ, ὑπὸ τοῦ Πνεύματος, οἱ υἱοὶ Θεοῦ προσαγορεύονται, διὰ τοὺς ἀπ' αὐτοῦ γενεαλογουμένους δικαίους τε καὶ πατριάρχας, ἄχρι τοῦ Σωτῆρος· τοὺς δ' ἀπὸ Κάϊν ἀνθρώπους ἀποκαλεῖν σπορὰν, ὡς οὐδέτι θεῖον ἐσχηκότας διὰ πονηρίαν γένους, καὶ διὰ τῆς φύσεως ἀνόμοιον, ἐπιμιχθέντων αὐτῶν, τὴν ἀγανάκτησιν ποιήσασθαι τὸν Θεόν. Εἰ δὲ ἐπ' ἀγγέλων νοοῖτο ἔχειν τούτους, τοὺς περὶ μαγείας καὶ γοητείας, ἔτει δὲ ἀριθμῶν κινήσεως, τῶν μετεώρων ταῖς γυναιξὶ τὴν γνῶσιν παραδεδωκέναι, ἀφ' ὧν ἐποίησαν τοὺς παῖδας τοὺς γίγαντας, δι' οὓς τῆς κακίας ἐπιγενομένης, ἔγνω πᾶν ἀφανίσαι ζώων γένος ὁ Θεὸς ἐν κατακλυσμῷ ἄπιστον.

When a multitude of men had come to be upon the earth, angels of heaven came together with the daughters of men. In some copies I found: the sons of God. Now what is related, as I suppose, is that by the Spirit those from Seth are called the sons of God, on account of the righteous men and patriarchs traced in genealogy from him down to the Saviour; whereas those from Cain it calls the seed of men, as having nothing divine on account of the wickedness of their race and the dissimilarity of their nature, so that when they were mingled together God was moved to indignation. But if this be understood to apply to angels, it means that these, who dealt with magic and sorcery, taught the women also the knowledge of the movement of numbers and of the heavenly bodies, from which they produced their children the giants, on account of whom, when wickedness supervened, God resolved to destroy the whole unbelieving race of living creatures in a flood.

III. Ibid., pag. 81, al. 65.

III. In the same, p. 81, otherwise 65.

Ἀδὰμ γενόμενος ἐτῶν σλʹ γεννᾷ τὸν Σήθ· καὶ τούτοις ἐπιζήσας ἔτη ψʹ ἀπέθανεν, ἤτοι δεύτερον θάνατον.

Adam, when he was 230 years old, begets Seth; and having lived 700 years after these, he died, that is, the second death.

Σὴθ γενόμενος ἐτῶν σεʹ ἐγέννησε τὸν Ἐνώς· ἀπὸ Ἀδὰμ τοίνυν μέχρι γενέσεως Ἐνὼς, ἔτη τὰ σύμπαντα υλεʹ.

Seth, when he was 205 years old, begot Enos; from Adam, therefore, until the birth of Enos, all the years together are 435.

Ἐνὼς ὑπάρχων ἐτῶν ρϟεʹ γεννᾷ τὸν Καϊνᾶν.

Enos, being 195 years old, begets Cainan.

Editors' notes and page, col. 66

Footnotes

(31) ‹anchor: Τὸ ἀνέκαθ.› · call in col 66

Τὸ ἀνέκαθ. Leg. γεγονότες ἀπὸ Ἀβραὰμ τὸ ἀνέκαθεν ἀρξάμενοι. GOAR.

From of old. Read "being descended from Abraham, beginning from of old". GOAR.

(printed under page 39)

(32) ‹anchor: Εἰς τὴν ἐπιφάνειαν› · call in col 66

Εἰς τὴν ἐπιφάνειαν τοῦ σωτηρ. Observa, Christi natalem diem ἐπιφάνειαν vocari Africani testimonio, qui Antonino Heliogabalo imperante vixit. ID.

To the epiphany of the Saviour. Note that Christ's birthday is called the "epiphany" on the testimony of Africanus, who lived under the emperor Antoninus Heliogabalus. THE SAME.

(printed under page 39)

(33) ‹anchor: ὡς οἶμαι› · call in col 66

Ὡς οἶμαι. Leg. ὡς οἶμαι, ὑπὸ τοῦ Πνεύματος, ὅτι οἱ υἱοὶ Θεοῦ ἀπὸ τοῦ Σὴθ προσαγορεύονται. ID.

As I think. Read "as I think, by the Spirit, because the sons of God are so named from Seth". THE SAME.

(printed under page 39)

(34) ‹anchor: ἀποκαλεῖν› · call in col 66

Ἀποκαλεῖν. Leg. ἀποκαλεῖ. ID.

To call. Read "calls". THE SAME.

(printed under page 39)

(35) ‹anchor: τὴν ἀγανάκτησιν› · call in col 66

Τὴν ἀγανάκτ. Εἰς ἀγανάκτησιν κινήσασθαι. ID. — Locus manifeste vitiosus. ED. PATR.

The indignation. "To be moved to indignation." THE SAME. — The passage is plainly corrupt. EDITOR OF THE PATROLOGIA.

(printed under page 39)

(36) ‹anchor: ἔτει δὲ ἀριθμῶν› · call in col 66

Ἔτει δὲ ἀριθ. — Ἐσχολακότας συνιέναι χρή, οὓς τῶν ἄστρων κινήσεως καὶ τῶν μετεώρων τὴν γνῶσιν ταῖς γυναιξὶ παραδεδωκέναι λέγει, ἀφ' ὧν... ID.

And further of numbers. — One must understand "those who had devoted themselves", whom he says handed on to the women the knowledge of the motion of the stars and of the heavenly bodies, from whom... THE SAME.

(printed under page 39)

(37) ‹anchor: ἐτῶν ρϟε′› · call in col 66

Ἐτῶν ρϟε′. Error librarii est ρϟε′, ut lineis superioribus σκε′, Graecis codicibus ρϟ′ et σε′ legentibus. ID.

Of 195 years. ρϟε′ (195) is a copyist's error, as is σκε′ (225) in the lines above, the Greek manuscripts reading ρϟ′ (190) and σε′ (205). THE SAME. (The second numeral is not fully clear in the scan.)

(printed under page 39)

Page

running head: RSUNT EX LIBRIS CHRONOGR.
marginal letters: A tius elocuti,; B alienos, suique; C inflixisse narrat.; D anni 435.
old-edition numerals: (none)
other: facing Latin version, not set; full-width headings [II. Ibi]d., pag. 19, al. 15. and [III. ]Ibid., pag. 81, al. 65. across cols. 65-66 not set

PG 10:67

Καϊνᾶν δὲ ἐτῶν ροʹ γεννᾷ τὸν Μαλελεήλ.

And Cainan, at 170 years of age, begets Maleleel.

Μαλελεὴλ δὲ ἐτῶν ρξεʹ γεννᾷ τὸν Ἰάρεδ.

And Maleleel, at 165 years of age, begets Jared.

Ἰάρεδ δὲ ἐτῶν ρξβʹ γεννᾷ τὸν Ἐνώχ.

And Jared, at 162 years of age, begets Enoch.

Ἐνὼχ δὲ ὑπάρχων ἐτῶν ρξεʹ γεννᾷ τὸν Μαθουσάλα· καὶ εὐαρεστήσας τῷ Θεῷ, ἐπιζήσας ἔτη σʹ οὐχ εὑρίσκετο.

And Enoch, being 165 years old, begets Methuselah; and having pleased God, after living 200 years more he was not found.

Μαθουσάλα γενόμενος ἐτῶν ρπηʹ ἐγέννησε τὸν Αάμεχ.

Methuselah, when he was 188 years old, begot Lamech.

Λάμεχ ὑπάρχων ἐτῶν ρπηʹ γεννᾷ τὸν Νῶε.

Lamech, being 188 years old, begets Noah.

IV. Ibid., pag. 21, al. 17. De diluvio.

IV. In the same, p. 21, otherwise 17. On the flood.

Ἔγνω πᾶν ὁ Θεὸς ἀφανίσαι ζώων γένος ἐν κατακλυσμῷ, ἀπειλήσας ρκʹ ἔτη οὐχ ὑπερβήσεσθαι τοὺς ἀνθρώπους. Μηδὲ νομιζέσθω ζήτημα, διὰ τὸ πλείονα χρόνον τινὰς ὕστερον βιῶναι. Τὸ γὰρ διάστημα τοῦ χρόνου γέγονεν ἑκατὸν ἔτη μέχρι τοῦ κατακλυσμοῦ κατὰ τῶν ἁμαρτωλῶν τῶν τότε· ἦσαν γὰρ εἰκοσαετεῖς. Τῷ Νῶε διὰ δικαιοσύνην εὐαρεστήσαντι κιβωτὸν ὑπέθετο κατασκευάσαι Θεός· καὶ γενομένης, εἰσῆλθον εἰς αὐτὴν, αὐτός τε Νῶε, καὶ οἱ υἱοὶ, ἡ γυνὴ, καὶ αἱ νύμφαι, καὶ ἀπὸ παντὸς ζώου ἀπαρχὴ, εἰς διαμονὴν τοῦ γένους. Ἦν δὲ ἐτῶν ἑξακοσίων ὁ Νῶε, ὅτε ὁ κατακλυσμὸς ἐγένετο. Ὡς δὲ ἔληξε τὸ ὕδωρ, ἡ κιβωτὸς ἱδρύθη ἐπὶ τὰ ὄρη Ἀραρὰτ, ἅ τινα ἴσμεν ἐν Παρθίᾳ· τινὲς δὲ ἐν Κελαιναῖς τῆς Φρυγίας εἶναί φασιν· εἶδον δὲ τὸν τόπον ἑκάτερον. Ἐπεκράτησε δὲ ὁ κατακλυσμὸς ἐνιαυτόν· καὶ τότε ἐξηράνθη ἡ γῆ. Οἱ δὲ ἐξελθόντες τῆς κιβωτοῦ κατὰ συζυγίας, ὡς ἔστιν εὑρεῖν, καὶ οὐχ, ὃν εἰσῆλθον, τρόπον, κατὰ γένη, εὐλογοῦνται πρὸς τοῦ Θεοῦ. Τούτων μὲν οὖν ἕκαστον τῶν διαφερόντων τι σημαίνει.

God resolved to destroy the whole race of living creatures in a flood, having threatened that men should not exceed 120 years. Nor let a question be raised because some afterwards lived a longer time; for the interval of time until the flood was a hundred years against the sinners of that day, since they were twenty years old. To Noah, who had pleased Him through righteousness, God gave instructions to build an ark; and when it was made, there entered into it Noah himself, and his sons, his wife, and his daughters-in-law, and a first-fruits from every living creature, for the preservation of its kind. And Noah was six hundred years old when the flood came to pass. And when the water abated, the ark settled upon the mountains of Ararat, which we know to be in Parthia; though some say that they are at Celaenae of Phrygia, and I have seen both places. And the flood prevailed for a year, and then the earth was dried. And those that came forth from the ark by pairs, as may be found, and not in the manner in which they entered, by kinds, are blessed by God. Each of these things, then, signifies something of relevance.

Editors' notes and page, col. 67

Footnotes

(38) ‹anchor: Μαθουσάλα ἐτῶν ρπη′› · call in col 67

Μαθουσάλα ἐτῶν ρπη′. Legendum ρπζ′, ex Syncelli testimonio suadeo. Scribit enim pag. 16: Μαθουσάλα γενόμενος ἑκατὸν ἑξήκοντα ἑπτὰ ἐτῶν ἐγέννησε τὸν Λάμεχ, τῷ χιλιοστῷ τετρακοσιοστῷ πεντηκοστῷ τετάρτῳ ἔτει τοῦ κόσμου. Τινὰ δὲ τῶν ἀντιγράφων, τῷ ἑκατοστῷ ὀγδοηκοστῷ ἑβδόμῳ ἔτει αὐτοῦ Μαθουσάλα φέρουσιν τὴν γέννησιν Λάμεχ. Οἷς ὁ Ἀφρικανὸς ἀκολουθήσας. GOAR.

Methuselah, of 188 years. On the testimony of Syncellus I advise reading ρπζ′ (187). For he writes, p. 16: "Methuselah, at the age of one hundred and sixty-seven, begot Lamech, in the one thousand four hundred and fifty-fourth year of the world. But some of the copies put the birth of Lamech in Methuselah's one hundred and eighty-seventh year. Africanus followed these." GOAR.

(printed under page 40)

(39) ‹anchor: ἅ τινα ἴσμεν ἐν Παρθίᾳ› · call in col 67

Ἅ τινα ἴσμεν ἐν Παρθίᾳ. Imo in Armenia: nisi librarius cunctis auctoribus certior vaticinetur. Cedrenus ex Georgio: Τὰ ὄρη Ἀραρὰτ ἴσμεν ἐν Παρθίᾳ Ἀρμενίας· τινὲς δέ φασιν ἐν Κελαιναῖς τῆς Φρυγίας. Syncellus ipse inferius: ἐπὶ τὰ ὄρη τοῦ Ἀραράτ, τοῦτ' ἔστι τῆς Ἀρμενίας. ID.

Which we know to be in Parthia. Rather in Armenia, unless the copyist prophesies more surely than all the authorities. Cedrenus, from George: "We know the mountains of Ararat to be in Parthia of Armenia; but some say in Celaenae of Phrygia." Syncellus himself, further on: "upon the mountains of Ararat, that is, of Armenia." THE SAME.

(printed under page 40)

(40) ‹anchor: τινὲς δὲ ἐν Κελαιναῖς› · call in col 67

Τινὲς δὲ ἐν Κελαιναῖς τῆς Φρυγίας. Quod Phrygiae nigrae mons sit Ararat, ex quo Marsyas fluvius emanat, et, Ortelio teste, ex oraculis Sibyllinis dicatur in eo arca constitisse. Conciliatas de diversis quibus arca resedisse dicitur locis sententias lege inter Allatii notas ad Eustathii 49. ID.

But some in Celaenae of Phrygia. Because there is a mountain Ararat in Black Phrygia, from which the river Marsyas flows, and, on Ortelius's testimony, the Sibylline oracles are said to state that the ark came to rest on it. For the opinions about the various places where the ark is said to have settled, reconciled, read Allatius's notes on Eustathius, 49. THE SAME.

(printed under page 40)

Page

running head: JULII AFRICANI
marginal letters: A Καϊνᾶν δὲ; B καὶ αἱ νύμφαι,; C Μετὰ δὲ
old-edition numerals: (none)
other: three full-width lines of facing Latin from col. 67 (...est terra. Combinata... / ...tincta fuerant ingressa... / ...m accessione cumulantur...) and full-width headings [IV.] Ibid., pag. 21, al. 17. De diluvio., [V.] Ibid., pag. 83, al. 67., and [VI.] Ibid., pag. 86, al. 68. across cols. 67-68 not set

PG 10:69

VII. Ibid., pag., 93, al. 74.

VII. In the same, p. 93, otherwise 74.

Τῷ ͵γσοζʹ ἔτει τοῦ κόσμου ἐπέβη Ἀβραὰμ τῆς ἐπηγγελμένης Χανανίτιδος γῆς.

In the 3277th year of the world Abraham entered the promised land of Canaan.

VIII. Ibid., pag. 99, al. 79.

VIII. In the same, p. 99, otherwise 79.

Περὶ Ἀβραάμ.

Concerning Abraham.

Ἔνθεν ἄρχεται τῶν Ἑβραίων ἡ προσωνυμία. Ἑβραῖοι γὰρ οἱ Περάται ἑρμηνεύονται, οἳ διεπεράσαντο Εὐφράτην μετὰ Ἀβραάμ· καὶ οὐχ, ὡς οἴονταί τινες, ἀπὸ Ἔβὲρ τοῦ προειρημένου. Συνάγεται τοίνυν εἰς τὴν ἐπίβασιν τῆς κατηγγελμένης γῆς Ἀβραὰμ, ἀπὸ μὲν τοῦ κατακλυσμοῦ καὶ Νῶε, γενεῶν δέκα ἔτη ͵αιεʹ· ἀπὸ δὲ Ἀδὰμ γενεῶν εἴκοσι ἔτη ͵γσζʹ.

From this point begins the appellation of the Hebrews. For Hebrews is interpreted the Crossers-over, namely those who crossed over the Euphrates with Abraham, and not, as some suppose, from the aforesaid Eber. There are gathered, therefore, down to Abraham's entrance into the promised land, from the flood and Noah, ten generations, 1,015 years; and from Adam, twenty generations, 3,277 years.

Editors' notes and page, col. 69

Page

running head: QUAE SUPERSUNT EX LIBRIS CHRO
marginal letters: A ἐπηγγελμένης Χανανίτιδος; B Λιμοῦ κατασχόντος; C Νεκρά. Ἐν; D των ἀσέβειαν.
old-edition numerals: (none)
other: ends mid-sentence; two full-width lines of facing Latin from col. 70 (defecisset. Circumquaque... / colarum improbitatem...) and full-width headings VII. Ibid., pag. 93, al. 74., VIII. Ibid., pag. 99, al. 79., IX. Ibid., pag. 100, al. 80. De Abraham et Lot., and X. Ibid., pag. 107, al. 86. De patriarcha Jacob. across cols. 69-70 not set

PG 10:70

IX. Ibid., pag. 100, al. 80. De Abraham et Lot.

IX. In the same, p. 100, otherwise 80. On Abraham and Lot.

Λιμοῦ κατασχόντος τὴν γῆν τὴν Χανανίτιδα κατῆλθεν εἰς Αἴγυπτον Ἀβραάμ· καὶ δεδιὼς μὴ διὰ τὸ κάλλος τῆς γυναικὸς ἀναιρεθῇ, ἀδελφὸς εἶναι σκέπτεται. Ἐπαινεθεῖσαν δὲ ἠγάγετο Φαραώ· οὕτω γὰρ Αἰγύπτιοι τοὺς βασιλεῖς ἑρμηνεύουσι. Καὶ ὁ μὲν δίκας ἔτισε τῷ Θεῷ· ὁ δ' ἅμα τοῖς ἰδίοις Ἀβραὰμ ἤδη πλουτῶν ἀπηλλάσσετο. Ἐν Χαναὰν διεπληκτίσαντο ποιμένες τοῦ Ἀβραὰμ, καὶ τοῦ Λὼτ, καὶ, δόξαντος αὐτοῖς, ἐχωρίσθησαν, ἑλομένου Λὼτ ἐν Σοδόμοις οἰκεῖν δι' ἀρετὴν καὶ κάλλος τῆς γῆς ἐχούσης πέντε πόλεις, Σόδομα, Γόμοῤῥα, Ἀδαμὰ, Σεβοεὶμ, Σηγὼρ, καὶ τοσαύτους βασιλεῖς. Τούτοις οἱ πλησιόχωροι τέσσαρες βασιλεῖς Σύρων ἐπολέμησαν, ὧν ἡγεῖτο Χοδολλογόμορ βασιλεὺς Αἰλάμ· συνέβαλον δὲ παρὰ τὴν θάλασσαν τὴν ἁλικὴν, ἣ καλεῖται νῦν θάλαττα Νεκρά. Ἐν ταύτῃ πλεῖστα τῶν θαυμασίων τεθέαμαι· ζώων τε γὰρ οὐδὲν ἐκεῖνο τὸ ὕδωρ φέρει· καὶ νεκροὶ μὲν ὑποβρύχιοι φέρονται, ζῶντες δὲ οὐδ' ἂν ῥᾳδίως βαπτίσαιντο. Λύχνοι μὲν καιόμενοι ἐπιφέρονται, σβεννύμενοι δὲ καταδύουσιν. Ἐνταῦθα δέ εἰσιν αἱ τῆς ἀσφάλτου πηγαί· φέρει δὲ στυπτηρίαν καὶ ἅλα ὀλίγον τι τῶν ἄλλων διαφέροντα· πικρά τε γάρ ἐστι καὶ διαυγῆ· ἔνθα δ' ἂν καρπὸς εὑρεθῇ, κάπνου πλέον εὑρίσκεται θολερωτάτου. Τὸ δὲ ὕδωρ ἰᾶται τοὺς χρωμένους αὐτῷ, λήγει τε παντὶ ὕδατι πάσχων τὰ ἐναντία. Εἰ δὲ μὴ Ἰορδάνην εἶχε τὸν ποταμὸν τροφὴν, ὡς πορφύραν διατρέφοντα, καὶ ἐπὶ πολὺ ἀντέχοντα, ἔληξεν ἂν θᾶττον ἢ φαίνεται. Ἔστι δὲ παρ' αὐτῇ πάμπολυ τοῦ βαλσάμου φυτόν· ὑπονοεῖται δὲ ἀνατετράφθαι ὑπὸ τοῦ Θεοῦ διὰ τὴν τῶν περιοικούντων ἀσέβειαν.

When a famine had seized the land of Canaan, Abraham went down into Egypt; and fearing lest he should be slain on account of the beauty of his wife, he contrives to be her brother. And when she had been praised, Pharaoh took her; for so the Egyptians style their kings. And he for his part paid the penalty to God, while Abraham together with his household departed already enriched. In Canaan the shepherds of Abraham and of Lot quarrelled, and, when it seemed good to them, they separated, Lot choosing to dwell in Sodom on account of the excellence and beauty of the land, which had five cities—Sodom, Gomorrah, Admah, Zeboiim, and Zoar—and as many kings. Against these the four neighbouring kings of the Syrians made war, whom Chedorlaomer king of Elam led; and they joined battle beside the Salt Sea, which is now called the Dead Sea. In this sea I have beheld very many marvels: for that water supports no living creature; and corpses are carried under water, whereas the living could not easily be submerged. Lighted lamps float on the surface, but when extinguished they sink. And there are the springs of asphalt; and it produces alum and salt differing slightly from others, for they are bitter and transparent; and wherever fruit is found, it is found full of most turbid smoke. And the water heals those who use it, and ceases by suffering the opposite to all other water. And if it did not have the river Jordan as nourishment, sustaining it like a shell-fish and holding out for a long time, it would have failed more quickly than appears. And beside it there is a great abundance of the balsam plant; and it is supposed to have been overthrown by God on account of the ungodliness of the surrounding inhabitants.

X. Ibid., pag. 107, al. 86. De patriarcha Jacob.

X. In the same, p. 107, otherwise 86. On the patriarch Jacob.

Ἡ ποιμενικὴ σκηνὴ τοῦ Ἰακὼβ ἐν Ἐδέσσῃ

The pastoral tent of Jacob at Edessa

Editors' notes and page, col. 70

Footnotes

(41) ‹anchor: ἔτη ,γσζ′› · call in col 70

Ἔτη ,γσζ′. Mendosum numerum ,γσζ in ,γσοζ′ commutandum cogit haec ratio. A mundi ortu ad diluvium numerat Africanus annos 2262, quibus ad Abrahae natalem diem addit alios 1015. Ex utraque igitur summa collegit ,γσοζ′ 3277. GOAR.

Years 3207. The following reasoning compels changing the faulty number ,γσζ (3207) to ,γσοζ′ (3277). From the beginning of the world to the Flood Africanus counts 2262 years, to which he adds another 1015 up to Abraham's birthday. From the two sums together, then, he arrived at ,γσοζ′, 3277. GOAR.

(41*) ‹anchor: not visible› · call in col 70 Forte σκήπτεται. EDIT. PATROL.

Perhaps σκήπτεται ("is alleged"). EDITOR OF THE PATROLOGIA.

(printed under page 41)

(42) ‹anchor: Ἡ ποιμενικὴ σκηνὴ› · call in col 70

Ἡ ποιμεν. Haec et sequentia de Jacob ab Africano enarrata, exstant apud Syncellum l. c. refertque Scaliger in suis excerptis Graecis Eusebianis pag. 22, tacito Syncelli nomine: quod praeteriit Tillemontium Mém. eccl. tom. III, p. 255.

The shepherd's. This and what follows about Jacob, as told by Africanus, survives in Syncellus at the place cited; and Scaliger reports it in his Greek excerpts of Eusebius, p. 22, without naming Syncellus, which escaped Tillemont, Mémoires ecclésiastiques, vol. III, p. 255.

(printed under page 41)

Page

running head: X LIBRIS CHRONOGR.
marginal letters: A promissam ingressus; B Fame per terram; C rex Aelam,; D cationis periculo
old-edition numerals: (none)
other: facing Latin version, not set; full-width headings [VII. Ibid., pag.], 93, al. 74., [VIII. Ibid., pag.] 99, al. 79., [IX. Ibid., pag.] 100, al. 80. [De Abraham] et Lot., and [X. Ibid., pag. 1]07, al. 86. [De patriarcha] Jacob. across cols. 69-70 not set

PG 10:71

σωζομένη κατὰ τοὺς χρόνους Ἀντωνίνου βασιλέως Ῥωμαίων, διεφθάρη κεραυνῷ.

preserved during the times of Antoninus, emperor of the Romans, was destroyed by a thunderbolt.

Ἰακὼβ ἀπαρεσθεὶς τοῖς ὑπὸ Συμεὼν καὶ Λευΐ πραχθεῖσιν ἐν Σικίμοις διὰ τὴν τῆς ἀδελφῆς φθορὰν εἰς τοὺς ἐπιχωρίους, θάψας ἐν Σικίμοις οὓς ἐφέρετο θεοὺς παρὰ τὴν πέτραν ὑπὸ τὴν θαυμασίαν τερέβινθον, ἥτις μέχρι νῦν εἰς τιμὴν τῶν πατριαρχῶν ὑπὸ τῶν πλησιοχώρων τιμᾶται, μετῆρεν εἰς Βεθήλ. Ταύτης παρὰ τὸ πρέμνον τῆς τερεβίνθου βωμὸς ἦν, ἐφ' ὃν τὰς ἐκτενὰς ἀνέφερον ἐν ταῖς πανηγύρεσι τῆς χώρας ἔνοικοι· ἡ δ' οὐ κατεκαίετο δοκοῦσα πιμπρᾶσθαι. Παρὰ ταύτην ὁ τάφος Ἀβραὰμ καὶ Ἰσαάκ. Φασὶ δέ τινες ῥάβδον εἶναι τινὸς τῶν ἐπιξενωθέντων ἀγγέλων τῷ Ἀβραὰμ φυτευθεῖσαν αὐτόθι.

Jacob, being displeased at the things done by Simeon and Levi in Shechem against the natives on account of the defilement of their sister, having buried in Shechem the gods which he was carrying with him beside the rock under the wondrous terebinth, which even until now is honoured by the neighbouring peoples in honour of the patriarchs, departed to Bethel. Beside the trunk of this terebinth there was an altar, upon which the inhabitants of the country offered their fervent supplications at the festival assemblies; and though it seemed to be in flames, it was not consumed. Beside this is the tomb of Abraham and Isaac. And some say that it is a staff of one of the angels who were entertained as guests by Abraham, planted in that very spot.

Editors' notes and page, col. 71

Footnotes

(43) ‹anchor: Ἀντωνίνου› · call in col 71

Ἀντωνίνου. Heliogabalum intellige, cujus aetate florebat Africanus. Eo sane sensu haec accepit idem Syncellus, qui statim subdit: ὥς φησιν ὁ Ἀφρικανός, ἕως τῶν χρόνων αὐτοῦ Ἀντωνίνου ἱστορήσας.

Of Antoninus. Understand Heliogabalus, in whose time Africanus flourished. Syncellus certainly took it in that sense, for he adds at once: "as Africanus says, having written his history down to the times of Antoninus himself."

(printed under page 42)

(44) ‹anchor: θαυμασίαν τερέβινθον› · call in col 71

Θαυμασίαν τερέβινθον. De qua copiose Scaliger (in not. ad Graeca Euseb. p. 414), imponens etiam lectori, ubi Hegesippum eam superstitem negasse asserit, qui tantum an maneret sibi dixit incertum. Certius de illa disserunt oculati testes, Franciscus Quaresmius in Elucidat. terrae sanctae, Eugenius Rogerius, et alii de sacris peregrinationibus auctores. GOAR. — Videsis Valesium ad Eusebium De vit. Constant. lib. III, cap. 53, nott. 3 et 5, qui et alibi ad ejusdem Eusebii Hist. eccl. lib. IV, cap. 6, observat ex S. Hieronymo in cap. XXXI Jeremiae, exsecrabile fuisse Judaeis, mercatum celeberrimum qui quotannis fiebat ad Terebinthum, invisere.

A marvellous terebinth. Scaliger writes about it at length (in his notes on the Greek Eusebius, p. 414), and even misleads the reader when he asserts that Hegesippus denied it still survived; Hegesippus only said he was uncertain whether it remained. Eyewitnesses discuss it with more certainty: Franciscus Quaresmius in his Elucidation of the Holy Land, Eugène Roger, and other writers on holy pilgrimages. GOAR. — See Valesius on Eusebius, Life of Constantine, book III, ch. 53, notes 3 and 5; elsewhere too, on the same Eusebius's Church History, book IV, ch. 6, he observes from St Jerome on Jeremiah ch. 31 that it was abhorrent to the Jews to visit the very famous fair held every year at the Terebinth.

(printed under page 42)

(45) ‹anchor: μετῆρεν› · call in col 71

Μετῆρεν. Praemittendum censet Goarus ἐντεῦθεν· quod minus necessarium videtur: θάψας... μετῆρεν.

He moved away. Goar thinks "from there" should be put before it; this seems hardly necessary: "having buried ... he moved away".

(printed under page 42)

(46) ‹anchor: ἐφ' ὃν τὰς ἐκτενὰς ἀνέφερον› · call in col 71

Ἐφ' ὃν τὰς ἐκτενὰς ἀνέφερον. Ἐκτενάς se ignorare fatetur Scaliger. Usitat Ecclesia Orientalis: preces videlicet protensiores a diacono pronuntiandae, quibus pro cunctis hominum generibus variisque humanae vitae necessitatibus Ecclesia diserte et explicate Deum O. M. exorat. Quanti faciendae ab omni vere Christiano homine, vetustas earum a quatuordecim jam saeculis probata commonet. De illis abunde in nostris Euchologicis. GOAR. — Svicerum adi, si placet, in Thes. Eccl. tom. I, pag. 1075, v. Ἐκτενής, II. Caeterum Allatius in notis ad Eustathium pag. 293, haec Africani verba corrupta censet, atque ita ex suo Eustathio restituenda: ἐφ' ὃν τά τε ὁλοκαυτώματα καὶ τὰς ἑκατόμβας ἀνέφερον. Quod minime admittendum videtur. Verba enim Africani παραφράζειν auctor perhibetur, ut mox patebit.

On which they offered the ectenes. Scaliger admits he does not know what ἐκτενάς are. The Eastern Church uses them: that is, extended prayers to be said by the deacon, in which the Church prays clearly and in detail to God, the Best and Greatest, for every kind of people and the various needs of human life. How highly every true Christian should value them is shown by their antiquity, attested now for fourteen centuries. On them, abundantly, in our Euchologion notes. GOAR. — Consult Suicer, if you will, Thesaurus Ecclesiasticus, vol. I, p. 1075, under Ἐκτενής, II. Allatius, however, in his notes on Eustathius, p. 293, thinks these words of Africanus corrupt and to be restored from his Eustathius thus: "on which they offered both the whole burnt offerings and the hecatombs". This seems by no means acceptable. For the author is reckoned to be paraphrasing Africanus's words, as will soon appear.

(printed under page 42)

(47) ‹anchor: ἐν ταῖς πανηγύρεσι› · call in col 71

Ἐν ταῖς πανηγύρεσι. Ut mercatum ethnicis, ita Christianis sacrum conventum indicat πανήγυρις. Ethnicam solam significantiam memorat Scaliger. GOAR.

At the festivals. As πανήγυρις means a fair for the pagans, so for Christians it means a sacred assembly. Scaliger mentions only the pagan meaning. GOAR.

(printed under page 42)

(48) ‹anchor: ἡ δ' οὐ κατεχομένη δοκεῖ πιμπραμένη› · call in col 71

Ἡ δ' οὐ κατεχ. δοκ. πιμπρ. His ceu fide dubia Scaligero nutantibus, et a praeviis paginis textus Euseb. 22 rescissis et expunctis, certius testimonium reddit Eustathius ab Allatio editus. Sic enim ille pag. 77: Ἐν ᾧ τόπῳ ὑπῆρχε καὶ ἡ τερέβινθος, ὑφ' ἣ ἔκρυψεν Ἰακὼβ τοῦ Λάβαν τὰ εἴδωλα· ἥτις ἐστὶ καὶ νῦν εἰς τιμὴν τῶν προγόνων ὑπὸ τῶν πλησιοχώρων θρησκεύεται. Ἔστι γὰρ ἄχρι τοῦ δεῦρο παρὰ τὸ πρέμνον αὐτῆς βωμός, ἐφ' ὃν τά τε ὁλοκαυτώματα καὶ τὰς ἑκατόμβας ἀνέφερον· εἶναί τέ φασι ῥάβδον αὐτὴν ἑνὸς τῶν ἐπιξενωθέντων ἀγγέλων τῷ Ἀβραάμ, ἥνπερ τῷ τόπῳ τότε παρὼν ἐνεφύτευσε· καὶ ἐξ αὐτῆς ἡ ἀξιάγαστος αὕτη ἀνεφύη τερέβινθος. Ὑφαφθεῖσα γὰρ ὅλη πῦρ γίνεται, καὶ νομίζεται τοῖς πᾶσιν εἰς κόνιν ἐκ τῆς φλογὸς ἀναλύεσθαι, κατασβεσθεῖσα μέντοι ἀσινὴς ὅλη καὶ ἀκέραιος δείκνυται. Hoc est: « Eo loci (quo Abraham et Jacob et Joseph sepulti) stabat terebinthus, sub qua Labani simulacra Jacob occultavit. Ea etiamnum perseverat; et in majorum honorem a vicinis incolis praecipuo honore colitur. Ad ejus enim stipitem in hodiernum usque diem altare erectum est, ad quod holocausta et hecatombas offerebant. Baculumque unius ex angelis ab Abraham hospitio exceptis eam esse dicunt, quem tunc inibi loci plantans in terram fixit: et ex eo mira illa terebinthus prodiit. Succenso etenim igne tota flammis ardet, et jam jam in cineres vertenda ex flammae magnitudine apparet. Igne vero sopito, pura omnino et incorrupta demonstratur. » Hac de re insuper habet nonnulla Eusebius Demonstr. evang. lib. V, cap. 9, pag. 234. ID.

But it is not consumed, though it seems to burn. Since Scaliger wavers over these words as of doubtful credit, and cut and struck them out of the preceding pages of his text of Eusebius, p. 22, Eustathius, edited by Allatius, gives surer testimony. For he says, p. 77 (the Greek, which the note then renders in Latin): « In that place (where Abraham and Jacob and Joseph were buried) stood the terebinth under which Jacob hid Laban's idols. It survives even now, and is held in special honour by the neighbouring inhabitants in honour of their forefathers. For at its trunk an altar has been set up, standing to this very day, on which they used to offer whole burnt offerings and hecatombs. They say it is the staff of one of the angels whom Abraham received as guests, which he planted, fixing it in the ground in that very place at that time; and from it that wonderful terebinth sprang. For when fire is kindled, it burns wholly in flames, and from the size of the blaze appears on the very point of turning to ashes. But when the fire dies down, it is shown entirely clean and unharmed. » Eusebius also has something on this matter, Demonstration of the Gospel, book V, ch. 9, p. 234. THE SAME.

(printed under page 42)

(49) ‹anchor: ἀπὸ Ἀδὰμ τοίνυν› · call in col 71

Ἀπὸ Ἀδὰμ τοίνυν. Eadem repetit ex Africano Syncellus paulo post pag. 111, al. 88, ipsumque annis 110 vel 109 a vero aberrasse, utrobique contendit. Ad hunc autem locum adnotat ista Goarus: « Ut Levi, ita et Joseph ab Adamo soboles 24a numeratur: qui, ob Cainan ab Africano praeteritum, ipsi tertia supra vicesimam recensetur. Observa γέννησιν, haud τελευτήν, hic legendum. »

From Adam, then. Syncellus repeats the same from Africanus a little later, p. 111 (other edition 88), and in both places maintains that he strayed from the truth by 110 or 109 years. On this passage Goar notes: « Like Levi, Joseph too is counted the 24th descendant from Adam; because Africanus leaves out Cainan, he is reckoned by him the twenty-third. Note that "birth", not "death", is to be read here. »

(printed under page 42)

(50) ‹anchor: Ὠγυγόν› · call in col 71

Ὠγυγόν. Ozygum cum Viveto in Solinum, alii Ogygem pronuntiantibus, ubique reddidi. Ὠγυγόν Graece scribunt Josephus in Apionem, Eusebius De praepar., cap. 1; Tatianus Orat. adv. gent.; Clemens I Strom., et alii. Ogygium etiam Eusebius Latinus ad annum Abrahae 220. GOAR.

Ogygus. I have everywhere rendered "Ogygus" [printed "Ozygum"], with Vives on Solinus, though others say "Ogyges". In Greek Josephus writes Ὠγυγόν in Against Apion, Eusebius in the Preparation, ch. 1, Tatian in the Oration against the Greeks, Clement in Stromata I, and others. The Latin Eusebius also has "Ogygius" at the year of Abraham 220. GOAR.

(printed under page 42)

(51) ‹anchor: ὃς ... ἐπώνυμος› · call in col 71

Ὃς... ἐπώνυμος. Ut ab antiquo malo nomen accepit, ita primis et vetustis malis dedit nomen pa- (continues)

Who ... gave his name. As he took his name from an ancient evil, so he gave his name to the first and oldest evils (continues)

(printed under page 42)

Page

running head: JULII AFRICANI 72
marginal letters: A σωζομένη κατὰ; B θεῖσαν αὐτόθι.; C τώματα καὶ; D sopito, pura
old-edition numerals: (none)
other: full-width headings before Ἀπὸ Ἀδὰμ (...bid., pag. 106. al. 85.) and before Φαμὲν τοίνυν (...al. 118, ex lib. III Chronogr. Africani.) cut off at left edge, not set

PG 10:73

πολλῶν διαφθαρέντων διασωθεὶς, κατὰ τὴν Αἴγυπτον τοῦ λαοῦ μετὰ Μωϋσέως ἔξοδον γενέσθαι. Καὶ μετ' ὀλίγα· Μετὰ δὲ Ὤγυγον, διὰ τὴν ἀπὸ τοῦ κατακλυσμοῦ πολλὴν φθορὰν, ἀβασίλευτος ἔμεινεν ἡ νῦν Ἀττικὴ, μέχρι Κέκροπος ρπθʹ. Τὸν μὲν γὰρ Ὤγυγον Ἀκταῖον, ἢ τὰ πλασσόμενα τῶν ὀνομάτων, οὐδὲ γενέσθαι φησὶν ὁ Φιλόχορος. Καὶ μεθ' ἕτερα· Ἀπὸ Ὠγύγου ἐπὶ Κῦρον, ὅπως ἀπὸ Μωϋσέως ἐπὶ τὸν αὐτοῦ χρόνον, ἔτη ͵ασλεʹ.

having been saved when many perished, lived at the time of the exodus of the people with Moses in Egypt. And after a little: And after Ogygus, because of the great destruction from the flood, what is now Attica remained without a king until Cecrops for 189 years. For Philochorus says that Ogygus Actaeus, or the fabricated names, did not even exist. And after other things: From Ogygus to Cyrus, just as from Moses to his time, there are 1,235 years.

XIII. Ex eodem libro III. Apud Eusebium Praeparat. evang. lib. X, cap. 40.

XIII. From the same Book III. In Eusebius, Preparation for the Gospel, Book X, ch. 40.

Αʹ. Μέχρι μὲν Ὀλυμπιάδων, οὐδὲν ἀκριβὲς ἱστόρηται τοῖς Ἕλλησι, πάντων συγκεχυμένων, καὶ κατὰ μηδὲν αὐτοῖς τῶν πρὸ τοῦ συμφωνούντων· αἱ δὲ ἠκρίβωντο πολλοῖς, τῷ μὴ ἐκ πλείστου διαστήματος, διὰ τετραετίας δὲ, τὰς ἀναγραφὰς αὐτῶν ποιεῖσθαι τοὺς Ἕλληνας. Οὗ δὴ χάριν τὰς ἐνδοξοτάτας, καὶ μυθώδεις ἐπιλεξάμενος ἱστορίας, μέχρι τῆς πρώτης Ὀλυμπιάδος ἐπιδραμοῦμαι· τὰς δὲ μετὰ ταῦτα, συζεύξας κατὰ χρόνον ἑκάστας, εἴ τινες ἐπίσημοι, ταῖς Ἑλληνικαῖς τὰς Ἑβραϊκὰς, ἐξιστορῶν μὲν τὰ Ἑβραίων, ἐφαπτόμενος δὲ τῶν Ἑλληνικῶν, ἐφαρμόσω τόνδε τὸν τρόπον· λαβόμενος μιᾶς πράξεως Ἑβραϊκῆς ὁμοχρόνου πράξει ὑφ' Ἑλλήνων ἱστορηθείσῃ, καὶ ταύτης ἐχόμενος, ἀφαιρῶν τε καὶ προστιθεὶς, τίς τε Ἕλλην, ἢ Πέρσης, ἢ καὶ ὁστισοῦν τῇ Ἑβραίων συνεχρόνησεν, ἐπισημειούμενος, ἴσως ἂν τοῦ σκοποῦ τύχοιμι.

I. Down to the Olympiads, nothing accurate has been recorded by the Greeks, since all things are confused, and earlier events agree among them in nothing; whereas the Olympiads have been accurately investigated by many, because the Greeks made their records of them not at a very great interval, but every four years. Wherefore, having selected the most celebrated and mythical histories, I shall run through them down to the first Olympiad; and those after these, yoking together according to time each of them, if any are notable—the Hebrew histories with the Greek—narrating in full the affairs of the Hebrews while touching upon those of the Greeks, I shall fit them together in the following manner: taking hold of a single Hebrew action contemporary with an action recorded by the Greeks, and clinging to this, both subtracting and adding, and noting which Greek or Persian or anyone whatsoever was contemporary with the Hebrew action, I may perhaps hit the mark.

Editors' notes and page, col. 73

Footnotes

(continued) ‹anchor: not visible› · call before col 73

…omnia, Ὠγύγια κακά. Verba porro sequentia, expuncto τῷ μετὰ, inter duas virgulas, quod in textu reperiebatur, hic incluso, legenda hoc ordine interpolata. Πολλῶν διαφθαρέντων διασωθεὶς, κατὰ τὴν ἐξ Αἰγύπτου τοῦ λαοῦ μετὰ Μωϋσέως ἔξοδον γενέσθαι. GOAR.

…all, "Ogygian evils". The following words, moreover, with the μετά struck out that stood in the text, enclosed here between two commas, should be read, rearranged in this order: "having been saved when many perished, lived at the time of the exodus of the people with Moses from Egypt." GOAR.

(printed under page 43)

(52) ‹anchor: ἡ νῦν Ἀττικὴ› · call in col 73

Ἡ νῦν Ἀττική. De Acte et Attica Pontacus in Eusebium erudite. Isthaec Africani Georgius Syncellus refutat pag. 70 seq., al. 56. ID.

What is now Attica. Pontac writes learnedly on Acte and Attica in his notes on Eusebius. Georgius Syncellus refutes these statements of Africanus, p. 70 ff., in the other edition 56. THE SAME.

(printed under page 43)

(53) ‹anchor: ἔτη ͵ασλεʹ› · call in col 73

Ἔτη ͵ασλεʹ. A Moyse ad Cyrum numerat Africanus 1235 annos: Syncellus centum minus. Hic, Cainan annis jam superioribus numeratis, posterius spatium contraxit; Africanus iisdem postremo, id est Judicum tempore repositis, spatium idem auxisse deprehenditur. ID.

1,235 years. From Moses to Cyrus Africanus counts 1,235 years; Syncellus a hundred fewer. The latter, having already counted Cainan's years in the earlier period, shortened the later span; Africanus is found to have enlarged the same span by putting those years back at the end, that is, in the time of the Judges. THE SAME.

(printed under page 43)

(54) ‹anchor: συνεχρόνησεν› · call in col 73

Συνεχρόνησεν. Forte συνεχρόνισεν. VIGER.

Was contemporary. Perhaps συνεχρόνισεν. VIGER.

(printed under page 43)

Page

running head: 73 QUAE SUPERSUNT EX LIBRIS CHRO
marginal letters: A πολλῶν διαφθαρέντων; B δεις ἐπιλεξάμενος; C Βʹ. Ἑβραίων μὲν; D Ἑβραίοις ἱστόρηται.
old-edition numerals: (none)
other: full-width heading before Αʹ. (XIII. Ex eodem libro III. Apud Eusebium Praeparat. e) and three full-width facing Latin lines before Βʹ. (toties in ea constanter...) cut off at right edge, not set

PG 10:74

Βʹ. Ἑβραίων μὲν οὖν ἡ μετοικία ἐπισημοτάτη, αἰχμαλωτισθέντων ὑπὸ Ναβουχοδονόσορ βασιλέως Βαβυλῶνος, παρέτεινεν ἔτη οʹ, καθὰ προεφήτευσεν Ἱερεμίας. Τοῦ δὴ Ναβουχοδονόσορ μνημονεύει Βηρωσσὸς ὁ Βαβυλώνιος. Μετὰ δὲ τὰ οʹ τῆς αἰχμαλωσίας ἔτη, Κῦρος Περσῶν ἐβασίλευσεν, ᾧ ἔτει Ὀλυμπιὰς ἤχθη νεʹ, ὡς ἐκ τῶν Βιβλιοθηκῶν Διοδώρου, καὶ τῶν Θαλλοῦ καὶ Κάστορος ἱστοριῶν, ἔτι δὲ Πολυβίου καὶ Φλέγοντος ἔστιν εὑρεῖν, ἀλλὰ καὶ ἑτέρων, οἷς ἐμέλησεν Ὀλυμπιάδων· ἅπασι γὰρ συνεφώνησεν ὁ χρόνος· Κῦρος δ' οὖν τῷ πρώτῳ τῆς ἀρχῆς ἔτει, ὅπερ ἦν Ὀλυμπιάδος νεʹ ἔτος τὸ πρῶτον, διὰ Ζοροβάβελ, καθ' ὃν Ἰησοῦς ὁ τοῦ Ἰωσεδὲκ, τὴν πρώτην καὶ μερικὴν ἀπόπεμψιν ἐποιήσατο τοῦ λαοῦ, πληρωθείσης τῆς ἑβδομηκονταετίας, ὡς ἐν τῷ Ἔσδρᾳ παρὰ τοῖς Ἑβραίοις ἱστόρηται. Αἱ μὲν οὖν ἱστορίαι συντρέχουσι, Κύρου τε βασιλείας, καὶ αἰχμαλωσίας τέλους· καὶ κατὰ τὰς Ὀλυμπιάδας οὕτως εἰς ἡμᾶς εὑρεθήσεται συμφωνήσαντα· τούτοις γὰρ ἑπόμενοι, καὶ τὰς λοιπὰς ἱστορίας κατὰ τὸν αὐτὸν λόγον ἀλλήλαις ἐφαρμόσομεν.

II. Now the most notable migration of the Hebrews, when they were led captive by Nebuchadnezzar king of Babylon, lasted 70 years, just as Jeremiah prophesied. And Berossus the Babylonian makes mention of Nebuchadnezzar. And after the 70 years of the captivity, Cyrus became king of the Persians, in which year the 55th Olympiad was celebrated, as may be found from the Libraries of Diodorus, and the histories of Thallus and Castor, and further of Polybius and Phlegon, as well as of others who concerned themselves with Olympiads; for the time agreed among them all. Cyrus, then, in the first year of his reign, which was the first year of the 55th Olympiad, through Zerubbabel, in whose time lived Joshua the son of Jozadak, made the first and partial dismissal of the people, when the seventy-year period had been fulfilled, as is recorded in Ezra among the Hebrews. The histories, therefore, both of the reign of Cyrus and of the end of the captivity, concur; and reckoned according to the Olympiads they will thus be found in agreement down to our time; for following these, we shall fit the remaining histories also to one another according to the same principle.

Editors' notes and page, col. 74

Footnotes

(52) ‹anchor: ἡ νῦν Ἀττική› · call in col 74

Ἡ νῦν Ἀττική. De Acte et Attica Pontacus in Eusebium erudite. Isthaec Africani Georgius Syncellus refutat pag. 70 seq., al. 56. ID.

What is now Attica. Pontac writes learnedly on Acte and Attica in his Eusebius. George Syncellus refutes these statements of Africanus, p. 70 ff. (other edition 56). THE SAME.

(printed under page 43)

(53) ‹anchor: ἔτη ,ασλε′› · call in col 74

Ἔτη ,ασλε′. A Moyse ad Cyrum numerat Africanus 1235 annos: Syncellus centum minus. Hic, Cainan annis jam superioribus numeratis, posterius spatium contraxit; Africanus iisdem postremo, id est Judicum tempore repositis, spatium idem auxisse deprehenditur. ID.

1235 years. From Moses to Cyrus Africanus counts 1235 years; Syncellus a hundred fewer. Syncellus, having already counted Cainan's years earlier, shortened the later span; Africanus is found to have lengthened that same span by putting those years in at the end, that is, in the time of the Judges. THE SAME.

(printed under page 43)

(54) ‹anchor: τῇ Ἑβραίων συνεχρόνησεν› · call in col 74

Συνεχρόνησεν. Forte συνεχρόνισεν. VIGER.

Was contemporary. Perhaps συνεχρόνισεν (the regular spelling). VIGER.

(printed under page 43)

Footnotes

(55) ‹anchor: ταῦτα γὰρ Ἀθηναίων ἱστοροῦσιν› · call in col 75

Ταῦτα γὰρ Ἀθην. ἱστορ. Malim ταῦτα γὰρ ἱστοροῦσιν, deleto Ἀθηναίων. VIGER.

For the Athenians record these things. I should prefer "for they record these things", deleting "of the Athenians". VIGER.

(55*) ‹anchor: καὶ τῶν Ἀττικῶν ἀπ.› · call in col 75 Καὶ τῶν Ἀτ. ἀπ. Vertit interpres quasi, expuncto καί, genitivum Ἀττικῶν ad comparativum ἀκριβέστερον retulisset. EDIT. PATROL.

And of the Attic ... The translator rendered it as though, with καί struck out, he had referred the genitive Ἀττικῶν to the comparative ἀκριβέστερον ("more exactly than the Attic writers"). EDITOR OF THE PATROLOGIA.

(printed under page 44)

(56) ‹anchor: ἔκ τε› · call in col 75

Ἔκ τε. Particula τε aut expungenda est, aut aliquid aliud postulat. ID.

And from. The particle τε must either be struck out or calls for something further. THE SAME.

(printed under page 44)

(57) ‹anchor: κατὰ τὴν Αἴγυπτον› · call in col 75

Κατὰ τὴν Αἴγυπτον. Vel haec delenda, vel reponendum ἀπ' Αἰγύπτου. ID.

Throughout Egypt. Either these words should be deleted or "from Egypt" restored. THE SAME.

(printed under page 44)

(58) ‹anchor: δειχθήσεται› · call in col 75

Δειχθήσεται. Forte δείκνυται. ID.

Will be shown. Perhaps "is shown". THE SAME.

(printed under page 44)

(59) ‹anchor: ἧς τὸ τελευταῖον› · call in col 75

Ἧς τὸ τελευταῖον. Deest hic aliquid. Quo enim τὸ ἧς refertur? Forte ante hunc articulum (continues)

Of which the last. Something is missing here. For to what does "of which" refer? Perhaps before this article (continues)

(printed under page 44)

Page

running head: 75 JULII AFRICANI
marginal letters: A III. At in superiorum; B praeterea nonnulli,; C Ogyge ad Cyrum; D post captivitatem
old-edition numerals: (none)
other: facing Latin version, not set; full-width Latin lines cut off at right edge, not set

PG 10:76

Γʹ. Τὰς δὲ πρὸ τούτων ὧδέ πως τῆς Ἀττικῆς χρονογραφίας ἀριθμουμένης, ἀπὸ Ὠγύγου τοῦ παρ' ἐκείνοις αὐτόχθονος πιστευθέντος, ἐφ' οὗ γέγονεν ὁ μέγας καὶ πρῶτος ἐν τῇ Ἀττικῇ κατακλυσμὸς, Φορωνέως Ἀργείων βασιλεύοντος, ὡς Ἀκουσίλαος ἱστορεῖ, μέχρι πρώτης Ὀλυμπιάδος, ὁπόθεν Ἕλληνες ἀκριβοῦν τοὺς χρόνους ἐνόμισαν, ἔτη συνάγεται χίλια εἴκοσιν· ὡς καὶ τοῖς προειρημένοις συμφωνεῖ, καὶ τοῖς ἑξῆς δειχθήσεται. Ταῦτα γὰρ Ἀθηναίων ἱστοροῦντες, Ἑλλάνικός τε καὶ Φιλόχορος οἱ τὰς Ἀτθίδας, οἵ τε τὰ Σύρια Κάστωρ καὶ Θαλλὸς, καὶ τὰ πάντων Διόδωρος ὁ τὰς Βιβλιοθήκας, Ἀλέξανδρός τε ὁ Πολυΐστωρ, καί τινες τῶν καθ' ἡμᾶς ἀκριβέστερον ἐμνήσθησαν, καὶ τῶν Ἀττικῶν ἁπάντων. Εἴ τις οὖν ἐν τοῖς χιλίοις εἴκοσιν ἔτεσιν ἐπίσημος ἱστορία τυγχάνει, κατὰ τὸ χρήσιμον ἐκλεγήσεται.

III. And when the events before these are reckoned somewhat as follows in the Attic chronography, from Ogygus, who was believed among them to be autochthonous, in whose time occurred the great and first flood in Attica while Phoroneus was reigning over the Argives, as Acusilaus relates, down to the first Olympiad, from which point the Greeks thought that they fixed chronology accurately, a total of one thousand and twenty years is gathered; which agrees with the things said before, and will be shown by what follows. For those who write the history of these things of the Athenians, both Hellanicus and Philochorus who wrote the Atthides, and Castor and Thallus who wrote Syrian affairs, and Diodorus who wrote the Libraries of all nations, and Alexander Polyhistor, and some of those of our own time have recorded them more accurately than even all the Attic writers. If, therefore, any notable history happens to fall within the one thousand and twenty years, it will be selected according as it is useful.

Δʹ. Φαμὲν τοίνυν ἔκ τε τοῦδε τοῦ συγγράμματος, Ὤγυγον, ὃς τοῦ πρώτου κατακλυσμοῦ γέγονεν ἐπώνυμος, πολλῶν διαφθαρέντων διασωθεὶς, κατὰ τὴν Αἴγυπτον τοῦ λαοῦ μετὰ Μωϋσέως ἔξοδον γεγενῆσθαι, τόνδε τὸν τρόπον. Ἐπὶ πρώτην Ὀλυμπιάδα τὴ⟨ν⟩ προειρημένην, ἀπὸ Ὠγύγου ἔτη δειχθήσεται ͵ακʹ· ἀπὸ δὲ πρώτης Ὀλυμπιάδος ἐπὶ τῆς νεʹ ἔτος πρῶτον, τουτέστιν ἐπὶ Κύρου βασιλέως ἔτος πρῶτον, ὅπερ ἦν αἰχμαλωσίας τέλος, ἔτη σιζʹ. Ἀπὸ Ὠγύγου τοίνυν ἐπὶ Κῦρον, ἔτη ͵ασλζʹ. Εἰ δ' ἀναφέρει τις ἐπιλογιζόμενος, ἀπὸ τοῦ τέλους τῆς αἰχμαλωσίας, ͵ασλζʹ ἔτη· κατὰ ἀνάλυσιν εὑρίσκεται ταυτὸν διάστημα, ἐπὶ τὸ πρῶτον ἔτος τῆς ἀπὸ Αἰγύπτου διὰ Μωϋσέως ἐξόδου Ἰσραὴλ, ὅσον ἀπὸ τῆς πεντηκοστῆς πέμπτης Ὀλυμπιάδος ἐπὶ Ὤγυγον, ὃς ἔκτισεν Ἐλευσῖνα. Ὅθεν ἐπισημότερόν ἐστι καταλαβεῖν τὴν Ἀττικὴν χρονογραφίαν.

IV. We say, therefore, from this treatise also, that Ogygus, who became the eponym of the first flood, having been saved when many perished, lived at the time of the exodus of the people with Moses in Egypt, in the following manner. Down to the aforesaid first Olympiad, from Ogygus there will be shown to be 1,020 years; and from the first Olympiad down to the first year of the 55th, that is, down to the first year of King Cyrus, which was the end of the captivity, 217 years. From Ogygus, therefore, to Cyrus there are 1,237 years. And if someone, reckoning back from the end of the captivity, carries up 1,237 years, by analysis the same interval is found to the first year of the exodus of Israel from Egypt through Moses, as from the fifty-fifth Olympiad to Ogygus, who founded Eleusis. Whence one may grasp a more notable starting point for the Attic chronography.

Εʹ. Καὶ τοσαῦτα μὲν πρὸ Ὠγύγου. Κατὰ δὲ τοὺς τούτου χρόνους, ἐξῆλθε Μωϋσῆς ἀπ' Αἰγύπτου· καὶ ὡς οὐκ ἄπιστον τότε ταῦτα συμβῆναι, δείκνυμεν οὕτως. Ἀπὸ τῆς ἐξόδου Μωϋσέως ἐπὶ Κῦρον, ὃς ἐβασίλευσε μετὰ τὴν αἰχμαλωσίαν, ἔτη ͵ασλζʹ. Μωϋσέως γὰρ ἔτη τὰ λοιπὰ τεσσαράκοντα. Ἰησοῦ τοῦ μετ' ἐκεῖνον ἡγησαμένου, ἔτη κεʹ, πρεσβυτέρων ἔτη λʹ, τῶν μετὰ Ἰησοῦ κριτῶν· τῶν δὲ ἐν τῇ βίβλῳ τῶν Κριτῶν περιεχομένων, ἔτη υϟʹ· ἱερέων δὲ Ἠλεὶ καὶ Σαμουὴλ ἔτη ϟʹ· τῶν δὲ ἑξῆς βασιλέων Ἑβραίων ἔτη τετρακόσια ϟʹ· ἧς τὸ τελευταῖον ἔτος ἦν Κύρου βασιλείας ἔτος πρῶτον, ὡς προειρήκαμεν.

V. So much, then, for events before Ogygus. And in his times Moses went forth from Egypt; and that it is not incredible that these things happened then, we show thus. From the exodus of Moses to Cyrus, who reigned after the captivity, there are 1,237 years. For the remaining years of Moses are forty; of Joshua, who led after him, 25 years; of the elders who judged after Joshua, 30 years; of those contained in the Book of Judges, 490 years; of the priests Eli and Samuel, 90 years; of the succeeding kings of the Hebrews, four hundred and 90 years; the last year of which was the first year of the reign of Cyrus, as we have said before.

Editors' notes and page, col. 76

Page

running head: ULII AFRICANI 76
marginal letters: A Γʹ. Τὰς δὲ πρὸ; B τυγχάνει, κατὰ; C λογιζόμενος, ἀπὸ; D αἰχμαλωσίαν, ἔτη
old-edition numerals: (none)
other: τὴ⟨ν⟩ at end of line in Δʹ. has broken ν; full-width facing Latin lines before Γʹ., Δʹ., Εʹ., and after Εʹ. cut off at left edge, not set

PG 10:77

Ϛʹ. Ἐπὶ δὲ πρώτης Ὀλυμπιάδος ἀπὸ Μωϋσέως ἔτη ͵ακʹ, εἴπερ ἐπὶ πεντηκοστῆς πέμπτης ἔτος πρῶτον, ἔτη ͵ασλζʹ, κἀν τοῖς Ἑλληνικοῖς συνέδραμεν ὁ χρόνος. Μετὰ δὲ Ὤγυγον, διὰ τὴν ἀπὸ τοῦ κατακλυσμοῦ πολλὴν φθορὰν, ἀβασίλευτος ἔμεινεν ἡ νῦν Ἀττικὴ μέχρι Κέκροπος, ἔτη ρπθʹ. Τὸν γὰρ μετὰ Ὤγυγον Ἀκταῖον, ἢ τὰ πλασσόμενα τῶν ὀνομάτων, οὐδὲ γενέσθαι φησὶ Φιλόχορος. Καὶ αὖθις· Ἀπὸ Ὠγύγου τοίνυν ἐπὶ Κῦρον, ὁπόσα ἀπὸ Μωϋσέως ἐπὶ τὸν αὐτὸν χρόνον, ἔτη ͵ασλζʹ, καὶ Ἑλλήνων δέ τινες ἱστοροῦσι κατὰ τοὺς αὐτοὺς χρόνους γενέσθαι Μωϋσέα· Πολέμων ἐν τῇ πρώτῃ τῶν Ἑλληνικῶν ἱστοριῶν λέγων· « Ἐπὶ Ἄπιδος τοῦ Φορωνέως, μοῖρα τοῦ Αἰγυπτίων στρατοῦ ἐξέπεσεν Αἰγύπτου, οἳ ἐν τῇ Παλαιστίνῃ καλουμένῃ Συρίᾳ, οὐ πόῤῥω Ἀραβίας ᾤκησαν· » αὐτοὶ δηλονότι οἱ μετὰ Μωϋσέως. Ἀπίων δὲ ὁ Ποσειδωνίου, περιεργότατος γραμματικῶν, ἐν τῇ Κατὰ Ἰουδαίων βίβλῳ, καὶ ἐν τῇ τετάρτῃ τῶν Ἱστοριῶν, φησὶ, κατὰ Ἴναχον Ἄργους βασιλέα, Ἀμώσιος Αἰγυπτίων βασιλεύοντος, ἀποστῆναι Ἰουδαίους, ὧν ἡγεῖσθαι Μωϋσέα. Μέμνηται δὲ καὶ Ἡρόδοτος τῆς ἀποστασίας ταύτης, καὶ Ἀμώσιος, ἐν τῇ δευτέρᾳ· τρόπῳ δέ τινι καὶ Ἰουδαίων αὐτῶν, ἐν τοῖς περιτεμνομένοις αὐτοὺς καταριθμῶν, καὶ Ἀσσυρίους τοὺς ἐν τῇ Παλαιστίνῃ ἀπόκαλῶν, τάχα δι' Ἀβραάμ. Πτολεμαῖος δὲ ὁ Μενδήσιος, τὰ Αἰγυπτίων ἀνέκαθεν ἱστορῶν, ἅπασι τούτοις συντρέχει· ὥστε οὐδ' ἐπίσημος ἐπὶ πλέον ἡ τῶν χρόνων παραλλαγή.

VI. And down to the first Olympiad from Moses there are 1,020 years, since down to the first year of the fifty-fifth there are 1,237 years, and the time concurred in Greek records also. And after Ogygus, because of the great destruction from the flood, what is now Attica remained without a king until Cecrops for 189 years. For Philochorus says that Actaeus after Ogygus, or the fabricated names, did not even exist. And again: From Ogygus, therefore, to Cyrus, there are as many years as from Moses to the same time, 1,237 years; and some of the Greeks also relate that Moses lived in those very times; Polemo in the first book of his Greek Histories saying: "In the time of Apis the son of Phoroneus, a portion of the Egyptian army was expelled from Egypt, who settled in Syria called Palestine, not far from Arabia"; namely, those very men who were with Moses. And Apion the son of Posidonius, the most inquisitive of grammarians, in his book Against the Jews, and in the fourth book of his Histories, says that in the time of Inachus king of Argos, while Amosis was reigning over the Egyptians, the Jews revolted, with Moses leading them. And Herodotus also makes mention of this revolt, and of Amosis, in his second book; and in a certain manner of the Jews themselves also, reckoning them among those who are circumcised, and calling those in Palestine Assyrians, perhaps on account of Abraham. And Ptolemy of Mendes, recording the affairs of the Egyptians from the beginning, concurs with all these; so that the variation of the times is not even noticeable to any great extent.

Ηʹ. Σημειωτέον δὲ, ὡς ὅ τί ποτε ἐξαίρετον Ἕλλησι δι' ἀρχαιότητα μυθεύεται, μετὰ Μωϋσέα τοῦθ' εὑρίσκεται, κατακλυσμοί τε, καὶ ἐκπυρώσεις, Προμηθεὺς, Ἰὼ, Εὐρώπη, Σπαρτοὶ, Κόρης ἁρπαγὴ, μυστήρια, νομοθεσίαι, Διονύσου πράξεις, Περσεὺς, Ἀργοναῦται, Κένταυροι, Μινώταυρος, τὰ περὶ Ἴλιον, ἆθλοι Ἡράκλειοι, Ἡρακλειδῶν κάθοδος, Ἰώνων ἀποικία, καὶ Ὀλυμπιάδες. Ἔδοξε δέ μοι τῆς Ἀττικῆς βασιλείας τὸν προειρημένον ἐκτιθέναι χρόνον, παρατιθέναι μέλλοντι ταῖς Ἑβραϊκαῖς ἱστορίαις τὰς Ἑλληνικάς. Ἐξέσται γὰρ τῷ βουλομένῳ, παρ' ἐμοῦ τὴν ἀρχὴν κομιζομένῳ, λογίζεσθαι τὸν ἀριθμὸν ὁμοίως ἐμοί. Οὐκοῦν τῶν χιλίων καὶ εἴκοσι ἐτῶν, τῶν μέχρι πρώτης Ὀλυμπιάδος, ἀπὸ Μωϋσέως τε καὶ Ὠγύγου ἐκκειμένων, πρώτῳ μὲν ἔτει τὸ Πάσχα, καὶ τῶν Ἑβραίων ἔξοδος ἡ ἀπ' Αἰγύπτου, ἐν δὲ τῇ Ἀττικῇ ὁ ἐπὶ Ὠγύγου γίνεται κατακλυσμός· καὶ κατὰ λόγον. Τῶν γὰρ Αἰγυπτίων ὀργῇ Θεοῦ χαλάζαις τε

VII. And it must be noted that whatever extraordinary thing is related in myth by the Greeks on account of its antiquity is found to be after Moses: both floods and conflagrations, Prometheus, Io, Europa, the Sparti, the rape of Kore, mysteries, legislations, the deeds of Dionysus, Perseus, the Argonauts, the Centaurs, the Minotaur, the events concerning Ilium, the labours of Heracles, the return of the Heraclidae, the colonization of the Ionians, and the Olympiads. And it seemed good to me, as I am about to set the Greek histories beside the Hebrew, to set forth the aforesaid chronology of the Attic kingdom. For it will be open to anyone who wishes, taking the starting point from me, to reckon the number in the same way as I do. Therefore, of the one thousand and twenty years set forth from Moses and Ogygus down to the first Olympiad, in the first year the Passover and the exodus of the Hebrews from Egypt took place, and in Attica the flood in the time of Ogygus occurred; and reasonably so. For while the Egyptians by the wrath of God with hailstorms and

Editors' notes and page, col. 77

Footnotes

(60) ‹anchor: Σπαρτοί› · call in col 78

Σπαρτοί. Hanc vocem, quae, si sola spectetur, nullum habet sensum, non vertit interpres. EDIT. PATROL. Supplendum credo vel ὀδόντες, vel στρατιῶται, vel aliquid simile. Omnino enim post Europam, de Cadmo Cadmique militibus ex draconis dentibus repente satis, locutus videtur. VIGER.

Sown men. The translator did not render this word, which taken alone makes no sense. EDITOR OF THE PATROLOGIA. I think "teeth" or "soldiers" or something similar must be supplied. For after Europa he seems clearly to have spoken of Cadmus and of Cadmus's soldiers, sprung up suddenly from the dragon's sown teeth. VIGER.

(printed under page 45)

Page

running head: X LIBRIS CHRONOGR. 78
marginal letters: A VI. Jam a Moyse; B sane nonnulli; C VII. Caeterum; D mus, anno primo,
old-edition numerals: (none)
other: facing Latin version, not set; full-width Latin lines cut off at left edge, not set

PG 10:79

καὶ χειμῶσι μαστιζομένων, εἰκὸς ἦν μέρη τινὰ συμπάσχειν τῆς γῆς, ὅτι τε Ἀθηναίους τῶν αὐτῶν Αἰγυπτίοις ἀπολαύειν εἰκὸς ἦν, ἀποίκους ἐκείνων ὑπονοουμένους, ὥς φασιν ἄλλοι τε, καὶ ἐν τῷ Τρικαρήνῳ Θεόπομπος. Ὁ δὲ μεταξὺ χρόνος παραλέλειπται, ἐν ᾧ μηδὲν ἐξαίρετον Ἕλλησιν ἱστόρηται. Μετὰ δὲ τέσσαρα καὶ ἐννενήκοντα ἔτη, ἦν Προμηθεύς, ὥς τινες, ὃς πλάσσειν ἀνθρώπους ἐμυθεύετο· σοφὸς γὰρ ὤν, εἰς παιδείαν αὐτοὺς ἀπὸ τῆς ἄγαν ἰδιωτείας μετέπλαττε.

and being scourged by storms, it was likely that certain parts of the earth suffered together with it, and that the Athenians were likely to experience the same things as the Egyptians, being supposed to be colonists from them, as both others say and Theopompus in the Tricarenus. And the intervening time has been passed over, in which nothing remarkable has been recorded among the Greeks. And after ninety-four years there was Prometheus, as some say, who was fabled to fashion men; for being wise, he reshaped them towards education out of their extreme rudeness.

XIV. Ex eodem lib. III. Apud auctorem Chronici Paschalis, pag. 104 edit. Paris., 84 Venet.

XIV. From the same Book III. In the author of the Paschal Chronicle, p. 104 of the Paris edition, 84 of the Venice.

Αἰσχύλος, ὁ Ἀγαμήστορος, ἦρξε τῶν Ἀθηναίων ἔτη κγʹ, ἐφ' οὗ Ἰωαθὰμ ἐβασίλευσεν ἐν Ἱερουσαλήμ.

Aeschylus, the son of Agamestor, ruled the Athenians for twenty-three years, in whose time Joatham reigned in Jerusalem.

Καὶ ὁ ἡμέτερος κανὼν, ἐπὶ τῆς πρώτης Ὀλυμπιάδος τὸν Ἰωαθὰμ βασιλέα Ἰούδα συνείληφεν.

And our canon has included Joatham king of Judah at the first Olympiad.

XV. Ex eodem libro III et ex libro IV. Apud Syncellum l. c., pag. 197, al. 158.

XV. From the same Book III and from Book IV. In Syncellus, loc. cit., p. 197, otherwise 158.

Ὁ δὲ Ἀφρικανὸς ἐν τῷ τρίτῳ λόγῳ τῶν Ἱστορικῶν γράφει· Ἀναγραφῆναι δὲ πρώτην τὴν τεσσαρεσκαιδεκάτην (Ὀλυμπιάδα), ἡνίκα καὶ Κόροιβος στάδιον ἐνίκα· τότε ἐβασίλευσεν Ἄχαζ ἐπὶ Ἱερουσαλὴμ ἔτος πρῶτον. Εἶτα ἐν τῷ τετάρτῳ φησίν· Ἦν ἄρα τοῦ Ἄχαζ βασιλείας ἔτος πρῶτον, ᾧ συντρέχειν ἀπεδείξαμεν τὴν πρώτην Ὀλυμπιάδα.

And Africanus writes in the third book of the Histories: And that the fourteenth (Olympiad) was registered as the first, when Coroebus also won the stadium race; at that time Achaz reigned over Jerusalem in his first year. Then in the fourth he says: It was therefore the first year of the reign of Achaz, with which we have shown that the first Olympiad coincides.

XVI. Ex libro V. Apud Eusebium, Demonst. evang. lib. VIII, cap. 2, pag. 389 seq., interprete Bernardino Donato Veronensi.

XVI. From Book V. In Eusebius, Evangelical Demonstration, Book VIII, chap. 2, p. 389 ff., translated by Bernardinus Donatus of Verona.

De LXX Danielis hebdomadibus.

On the seventy weeks of Daniel.

Αʹ. Ἡ μὲν οὖν περικοπὴ οὕτω πως ἔχουσα πολλά τε καὶ παράδοξα σημαίνει· νῦν δὲ ὧν χρεία περὶ τοὺς χρόνους καὶ τὰ τούτοις συντείνοντα τὸν λόγον ποιησόμεθα. Ὅτι μὲν οὖν περὶ τῆς τοῦ Χριστοῦ παρουσίας λέγεται ταῦτα, μετὰ ἑβδομάδας ἑβδομήκοντα μέλλοντος ἐπιφαίνεσθαι, δῆλον. Ἐπὶ γὰρ τοῦ Σωτῆρος, ἢ ἀπὸ τούτου, τά τε παραπτώματα παλαιοῦται, καὶ αἱ ἁμαρτίαι συντελοῦνται. Διὰ δὲ τὴν ἄφεσιν αἵ τε ἀνομίαι ἐξιλασμῷ μετὰ τῶν ἀδικιῶν ἐξαλείφονται, δικαιοσύνη τε αἰώνιος καταγγέλλεται παρὰ τὴν ἐκ νόμου, ὁράσεις τε καὶ προφητεῖαι μέχρις Ἰωάννου, χρίεται δὲ Ἅγιος ἁγίων· πρὸ γὰρ τῆς τοῦ Σωτῆρος

I. This passage, then, standing thus in some such way, signifies many and marvellous things; but for the present let us make our discourse concerning the things that are needful regarding the times and what pertains to them. Now that these things are said concerning the coming of Christ, Who was about to appear after seventy weeks, is clear. For in the time of the Saviour, or from Him, transgressions grow old and sins are brought to an end. And through remission iniquities together with unrighteousnesses are wiped out by propitiation, and eternal righteousness is proclaimed beyond that which is from the law, and visions and prophecies are until John, and the Holy of Holies is anointed; for before our Saviour's

Editors' notes and page, col. 79

Footnotes

(61) ‹anchor: ὅτι τε› · call in col 79

Ὅτι τε. Forte τούς. VIGER.

That and. Perhaps τούς ("the"). VIGER.

(printed under page 46)

(62) ‹anchor: Αἰσχύλος› · call in col 79

Αἰσχύλος, κ. τ. λ. Iis quae hic ex Africano recitat Chronici Paschalis auctor, ista praemittit: Γράφει δὲ ὁ Ἀφρικανὸς ὧδε πρὸς λέξιν· Αἰσχ. Quae quidem verba omittit codex Holstenianus, ut ad hunc locum observat cl. Cangius.

Aeschylus, etc. Before what he quotes here from Africanus, the author of the Paschal Chronicle puts this: "Africanus writes thus, word for word: Aeschylus …". The Holstenius manuscript omits these words, as the renowned Du Cange observes on this passage.

(printed under page 46)

(63) ‹anchor: Capitulum› · call in col 79

Capitulum, etc. Hanc interpretationem exhibet doctor maximus in Comment. in Daniel. IX, 24, ubi haec praemittit: « Africanus in quinto Temporum volumine, de septuaginta hebdomadibus haec locutus ad verbum est: » Capitulum, etc. Ex edit. Martianaei tom. III, p. 1110.

The chapter, etc. This rendering is given by the greatest of doctors [Jerome] in his Commentary on Daniel 9:24, where he first says: « Africanus, in the fifth volume of his Chronicles, spoke word for word as follows about the seventy weeks: » The chapter, etc. From Martianay's edition, vol. III, p. 1110.

(printed under page 46)

(64) ‹anchor: usque ad Baptistam Joannem› · call in col 79

Baptistam Joannem. Cod. Vatic. baptismum Joannis, apud Vallarsium, Opp. Hieron. tom. V, pag. 682.

John the Baptist. The Vatican manuscript has the baptism of John, in Vallarsi, Works of Jerome, vol. V, p. 682.

(printed under page 46)

Ancient version (Latin)

Interpretatio S. Hieronymi. I. Capitulum quod in Daniele de septuaginta hebdomadibus legimus, multa et mirabilia continet, quae nunc longum est dicere: ergo quod ad praesens opus pertinet, de temporibus disserendum est. Nullique dubium quin de adventu Christi praedicatio sit, qui post septuaginta hebdomadas mundo apparuit; post quem consummata sunt delicta, et finem accepit peccatum, et deleta est iniquitas; et annuntiata justitia sempiterna, quae legis justitiam vinceret; et impleta est visio et prophetia, quia lex et prophetae usque ad Baptistam Joannem: et unctus est Sanctus sanctorum: quae omnia priusquam Christus humanum corpus assumeret, sperabantur magis quam tenebantur. Dicit autem ipse angelus septuaginta annorum hebdomadas, id est, annos quadringentos nonaginta, ab exitu sermonis, ut respondeatur, et ut aedificetur Jerusalem, vicesimum Artaxerxis regis Persarum annum habere principium. Neemias quippe hujus pincerna, sicut in Esdrae libro legimus, rogavit regem; accepitque responsum, ut aedificaretur Jerusalem. Et iste egressus est sermo, qui exstruendae urbis et circumdandae muris daret licentiam; quae usque ad illud tempus vicinarum gentium patebat incursibus. Siquidem ad Cyri regis imperium, qui petentibus reverti Jerosolymam dederat potestatem, Jesus pontifex et Zorobabel, et postea Esdras sacerdos, et caeteri qui cum eis proficisci voluerant, templum et urbem et muros ejus aedificare conati sunt, probibentibus in circuitu nationibus ne impleretur opus, quasi hoc rex non jussisset.

Page

other: col 80 is the right-hand number of a full-width page, set whole under col 79 (corpus full_width rule); nothing of its own: pointer only

PG 10:81

ἡμῶν παρουσίας οὐκ ὄντα ταῦτα προσεδοκᾶτο μόνον. Ἄρξασθαι δὲ τῶν ἀριθμῶν, τουτέστι τῶν ἑβδομήκοντα ἑβδομάδων, ἅ ἐστιν ἔτη τετρακόσια ἐννενήκοντα, ὁ ἄγγελος ὑποτίθεται, ἀπὸ ἐξόδου λόγου τοῦ ἀποκριθῆναι καὶ τοῦ οἰκοδομῆσαι Ἱερουσαλήμ. Συνέβη δὲ ταῦτα ἐπὶ Ἀρταξέρξου τοῦ Περσῶν βασιλεύοντος εἰκοστῷ ἔτει. Νεεμίας γὰρ ὁ τούτου οἰνοχόος δεηθεὶς, ἀποκρίσεως ἔτυχεν οἰκοδομηθῆναι Ἱερουσαλήμ. Καὶ λόγος ἐξῆλθε κελεύων ταῦτα· μέχρι μὲν γὰρ ἐκείνου τοῦ χρόνου ἡ πόλις ἠρήμωτο. Κύρου γὰρ μετὰ τὴν ἑβδομηκονταετίαν τῆς αἰχμαλωσίας τῶν βουλομένων ἕκαστον ἑκουσιαστὶ καταπέμψαντος, οἱ μετὰ Ἰησοῦ τοῦ μεγάλου ἱερέως καὶ Ζοροβάβελ κατελθόντες, καὶ οἱ ἐπὶ τούτοις ἅμα Ἔσδρᾳ, τὸν νεὼν οἰκοδομεῖν ἐκωλύοντο τὰ πρῶτα, καὶ τεῖχος τῇ πόλει περιβάλλειν, ὡς οὐ κεκελευσμένου τούτου.

coming these things, not yet existing, were only looked for. And the angel lays down that the numbers, that is to say the seventy weeks, which are four hundred and ninety years, begin from the going forth of the word to answer and to build Jerusalem. And these things happened in the twentieth year of Artaxerxes king of the Persians. For Nehemiah his cupbearer, having made request, obtained the answer that Jerusalem should be built. And a word went forth commanding these things; for until that time the city lay desolate. For when Cyrus, after the seventy years' period of the captivity, had sent down of his own free will each one of those who wished, those who came down with Joshua the high priest and Zerubbabel, and those after them together with Ezra, were at first hindered from building the temple and from casting a wall around the city, on the ground that this had not been commanded.

Βʹ. Ἔμεινεν οὖν ἕως Νεεμίου καὶ βασιλείας Ἀρταξέρξου, καὶ τῆς Περσῶν ἡγεμονίας ἔτους πεντεκαιδεκάτου καὶ ἑκατοστοῦ· ἀπὸ δὲ τῆς ἁλώσεως Ἱερουσαλὴμ, ἑκατὸν ὀγδοήκοντα πέντε ἔτη γίνεται. Καὶ τότε βασιλεὺς Ἀρταξέρξης ἐκέλευσεν οἰκοδομηθῆναι τὴν πόλιν. Νεεμίας δὲ καταπεμφθεὶς τοῦ ἔργου προέστη, ἡ δὲ ᾠκοδομήθη πλατεῖα καὶ περίτειχος, ὡς προεφητεύθη. Κἀκεῖθεν ἀριθμοῦσιν ἡμῖν ἑβδομήκοντα ἑβδομάδες εἰς τὸν Χριστὸν συντελοῦνται· εἰ γὰρ ἄλλοθέν ποθεν ἀριθμεῖν ἀρξαίμεθα, καὶ οὐκ ἐντεῦθεν, οὔτε ὁ χρόνος συνδραμεῖται, καὶ πλεῖστα ἄτοπα ἀπαντήσει. Ἐάν τε γὰρ ἀπὸ Κύρου, καὶ τῆς πρώτης καταπομπῆς τὴν ἀρχὴν ποιησώμεθα τῆς ἀριθμήσεως τῶν ἑβδομήκοντα ἑβδομάδων, εἰς ἔτη ἑκατὸν καὶ προσέτι περισσεύει, πλείων δὲ χρόνος, εἰ ἀφ' ἧς ἡμέρας τῷ Δανιὴλ ὁ ἄγγελος προεφήτευσε, πολλῷ δὲ πλείων, εἰ ἀπ' ἀρχῆς τῆς αἰχμαλωσίας. Εὑρίσκομεν γὰρ τὴν Περσῶν βασιλείαν ἔτεσι διακοσίοις τριάκοντα περιγραφομένην, τήν τε Μακεδόνων εἰς ἔτη τριακόσια ἑβδομήκοντα παρατείνουσαν, κἀκεῖθεν ἐπὶ τὸ Τιβερίου Καίσαρος ἑκκαιδέκατον ἔτος εἰς ἔτη ἑξήκοντα.

II. So it remained until Nehemiah and the reign of Artaxerxes, and the hundred and fifteenth year of the sovereignty of the Persians; and from the capture of Jerusalem it is a hundred and eighty-five years. And then King Artaxerxes commanded the city to be built. And Nehemiah, having been sent down, took charge of the work, and the street and the surrounding wall were built, as had been prophesied. And to us reckoning from that point, seventy weeks are fulfilled unto Christ; for if we should begin to reckon from anywhere else and not from here, neither will the time agree, and very many absurdities will meet us. For if we make the beginning of the reckoning of the seventy weeks from Cyrus and the first sending down, it exceeds by a hundred years and more; and a greater time if from the day on which the angel prophesied to Daniel; and much greater still if from the beginning of the captivity. For we find the kingdom of the Persians circumscribed within two hundred and thirty years, and that of the Macedonians extending to three hundred and seventy years, and from that point to the sixteenth year of Tiberius Caesar to sixty years.

Γʹ. Ἀπὸ δὲ Ἀρταξέρξου αἱ ἑβδομήκοντα ἑβδομάδες

III. And from Artaxerxes the seventy weeks

Editors' notes and page, col. 81

Footnotes

(65) ‹anchor: ad annum quintumdecimum› · call in col 81 (in Jerome's interpretation, set across the full page width)

Quintum decimum. Africani textus, ἑκκαιδέκατον. Sic et paulo infra, ubi iterum sanctus doctor, (continues)

Fifteenth. Africanus's text has "sixteenth". So too a little below, where the holy doctor again (continues)

(printed under page 47)

Ancient version (Latin)

Interpretatio S. Hieronymi. II. Mansit itaque imperfectum opus usque ad Neemiam, et vicesimum annum regis Artaxercis: quo tempore regni Persarum, centum et quindecim anni fuerant evoluti; captivitatis autem Jerusalem, centesimus octogesimus et quintus annus erat; et tunc primum Artaxerxes jussit muros extrui Jerusalem: cui operi praefuit Neemias; et aedificata est platea, et muri circumdati; et ex illo tempore si numerare velis, septuaginta annorum hebdomadas usque ad Christum poteris invenire. Quod si harum principium ab alio tempore voluerimus sumere, et tempora non concurrent, et multa reperiemus contraria. Nam si a Cyro, et prima ejus indulgentia qua Judaeorum est laxata captivitas, septuaginta numerentur hebdomadae: centum et eo amplius inveniemus annos, qui statutum septuaginta hebdomadarum excedant numerum, et multo plus, si ex qua die locutus est Danieli angelus; additurque amplior numerus, si captivitatis exordium volueris hebdomadarum habere principium. Permansit enim regnum Persarum, usque ad initium Macedonum, annis ducentis triginta; et ipsi Macedones regnaverunt annis trecentis; atque exinde usque ad annum quintumdecimum Tiberii Caesaris, quando passus est Christus, numerantur anni sexaginta; qui simul faciunt annos quingentos nonaginta, ita ut centum supersint anni. Interpretatio S. Hieronymi. III. A vicesimo autem anno Artaxerxis usque ad Christum, complentur hebdomadae septuaginta, juxta

Footnotes

(none)  (printed under page 48)

Page

running head: 83 JULII AFRI
marginal letters: A ad Christi tempus; B trium mensium; C De iis quae Hyrcano
old-edition numerals: (none)
other: facing Latin version, not set; full-width Latin Interpretatio S. Hieronymi and heading XVII. Apud Syncellum l. c. cut off at right edge, not set

PG 10:84

εἰς τὸν ἐπὶ Χριστὸν συντελοῦνται χρόνον, κατὰ τοὺς Ἰουδαίων ἀριθμούς· ἀπὸ γὰρ Νεεμίου, ὃς ὑπὸ Ἀρταξέρξου τὴν Ἱερουσαλὴμ ἀνοικοδομήσων ἐπέμφθη, ἔτει πεντεκαιδεκάτῳ καὶ ἑκατοστῷ τῆς Περσῶν βασιλείας, αὐτοῦ δὲ Ἀρταξέρξου βασιλείας εἰκοστῷ ἔτει, καὶ Ὀλυμπιάδος ὀγδοηκοστῆς τρίτης ἔτει τετάρτῳ, ἐπὶ τοῦτον τὸν χρόνον, ὃς ἦν Ὀλυμπιάδος διακοσιοστῆς δευτέρας ἔτος δεύτερον, Τιβερίου δὲ Καίσαρος ἡγεμονίας ἔτος ἑκκαιδέκατον, ἔτη συνάγεται τετρακόσια ἑβδομήκοντα πέντε, ἅπερ Ἑβραϊκὰ τετρακόσια ἐννενήκοντα γίνεται, κατὰ τὸν σεληνιαῖον δρόμον τοὺς ἐνιαυτοὺς ἐκείνων ἐξαριθμουμένων, ὡς ἔστι πρόχειρον εἰπεῖν, ἡμερῶν τριακοσίων πεντήκοντα τεσσάρων, τοῦ ἡλιακοῦ κύκλου ὑπάρχοντος ἡμερῶν τριακοσίων ἑξήκοντα πέντε [καὶ] τετάρτου. Τὴν γὰρ κατὰ σελήνην δωδεκάμηνον παραλλάσσει ἡμέραις ἕνδεκα καὶ τετάρτῳ. Διὰ τοῦτο Ἕλληνες καὶ Ἰουδαῖοι τρεῖς μῆνας ἐμβολίμους ἔτεσιν ὀκτὼ παρεμβάλλουσιν. Ὀκτάκις γὰρ τὰ ἕνδεκα τέταρτον, ποιεῖ τρίμηνον. Τὰ τοίνυν τετρακόσια ἑβδομήκοντα πέντε ἔτη, ὀκταετηρίδες γίνονται πεντήκοντα ἐννέα, καὶ μῆνες τρεῖς. Ὡς τριμήνου δὲ ἐμβολίμου τῇ ὀκταετίᾳ γινομένης, ἔτη πεντεκαίδεκα ὀλίγων ἡμερῶν ἀποδεόντων γίγνονται. Ταῦτα καὶ πρὸς τοῖς τετρακοσίοις ἑβδομήκοντα πέντε ἔτεσιν, αἱ ἑβδομήκοντα ἑβδομάδες συντελοῦνται.

come down to the time of Christ, according to the numbers of the Jews; for from Nehemiah, who was sent by Artaxerxes to rebuild Jerusalem in the one hundred and fifteenth year of the kingdom of the Persians, and in the twentieth year of the reign of Artaxerxes himself, and in the fourth year of the eighty-third Olympiad, down to this time, which was the second year of the two hundred and second Olympiad, and the sixteenth year of the reign of Tiberius Caesar, four hundred and seventy-five years are gathered, which make four hundred and ninety Hebrew years, since they reckon their years according to the lunar course, being, as is easy to say, of three hundred and fifty-four days, whereas the solar cycle consists of three hundred and sixty-five days [and] a fourth. For the solar cycle exceeds the lunar twelve-month period by eleven and a fourth days. Wherefore both Greeks and Jews intercalate three embolismic months every eight years. For eight times eleven and a fourth makes a three-month period. The four hundred and seventy-five years, therefore, make fifty-nine eight-year cycles and three months. And since there is an intercalary three-month period in each eight-year cycle, they come to fifteen years lacking a few days. With these added to the four hundred and seventy-five years, the seventy weeks are completed.

Περὶ τῶν Ὑρκανῷ καὶ Ἀντιγόνῳ συμβάντων καὶ περὶ Ἡρώδου, Σεβαστοῦ, Ἀντωνίου καὶ Κλεοπάτρας ἐν ἐπιτόμῳ.

Concerning the things that befell Hyrcanus and Antigonus, and concerning Herod, Augustus, Antony, and Cleopatra, in summary.

Αʹ. Ὀκτάουϊος ὁ Σεβαστὸς, ὃν Αὔγουστον καλοῦσιν οἱ Ῥωμαῖοι, θετὸς ὢν υἱὸς Γαΐου, ἀπὸ Ἀπολλωνιάδος τῆς Ἠπείρου ἔνθα ἐπαιδεύετο, εἰς Ῥώμην ἐπανελθὼν, τῶν ἐν τέλει τῆς ἡγεμονίας εἴχετο. Ἀντώνιος δὲ ὕστερον τὴν τῆς Ἀσίας καὶ ἐπέκεινα ἀρχὴν ἔλαχεν. Ἐπὶ τούτου Ἡρώδου κατηγόρουν Ἰουδαῖοι. Ὁ δὲ τοὺς πρέσβεις ἀποκτείνας, Ἡρώδην ἐπὶ τὴν αὐτοῦ κατῆξεν ἀρχήν. Ὕστερον δὲ ἅμα Ὑρκανῷ καὶ Φασαΐλῳ τῷ ἀδελφῷ ἐξειώθη, καὶ προσφυγὼν Ἀντωνίῳ, κατῆλθε. Μὴ δεχομένων δὲ αὐτὸν Ἰουδαίων, μάχη γίνεται καρτερά· μετ' οὐ πολὺ δὲ καὶ Ἀντίγονον κατιόντα ἐκδιώκει μάχῃ· Ἀντίγονος δὲ προσφυγὼν Ἡρώδῃ τῷ τῶν Πάρθων βασιλεῖ διὰ Πακόρου τοῦ υἱοῦ κατῆλθεν, ἐπὶ χρυσοῦ ταλάντοις χιλίοις. Καὶ ὁ μὲν Ἡρώδης φεύγει· Φασάϊλος δὲ ἐν τῇ μάχῃ

I. Octavius Sebastos, whom the Romans call Augustus, being the adopted son of Caius, having returned to Rome from Apollonia in Epirus where he was being educated, laid hold of the supreme power of the government. And Antony afterwards obtained the rule of Asia and the regions beyond. Before him the Jews accused Herod. But he, having put the ambassadors to death, restored Herod to his rule. Afterwards, however, together with Hyrcanus and Phasaelus his brother, he was driven out, and having fled for refuge to Antony, came back down. And when the Jews did not receive him, a fierce battle took place; and not long after, he also drove out Antigonus in battle as he came down; and Antigonus, having fled for refuge to Orodes the king of the Parthians, came back down through Pacorus his son, on condition of a thousand talents of gold. And Herod fled, while Phasaelus in the battle

Editors' notes and page, col. 84

Ancient version (Latin)

Interpretatio S. Hieronymi. lunarem Hebraeorum supputationem, qui menses non juxta solis, sed juxta lunae cursum numerant. Nam a centesimo et quintodecimo anno regni Persarum, quando Artaxerxes rex ejusdem imperii vicesimum regni sui habebat annum, et erat octogesimae et tertiae Olympiadis annus quartus, usque ad ducentesimam secundam Olympiadem, et secundum ejusdem Olympiadis annum. Tiberiique Caesaris annum quintum decimum, colliguntur anni quadringenti septuaginta quinque, qui faciunt annos Hebraicos quadringentos nonaginta, juxta lunares, ut diximus, menses. Qui secundum illorum supputationem possunt facere per singulos menses dies viginti novem, et semis: ita ut solis circulus per annos quadringentos nonaginta plus habeat dies trecentos sexaginta quinque, et quartam diei partem; et per duodecim menses singulorum annorum, undecim dies et quarta diei pars amplius reperiatur. Unde Graeci et Judaei, per octo annos trium mensium ἐμβολισμοὺς faciunt. Si enim octies undecim, et quartam partem volueris supputare, nonaginta dies, hoc est, tres menses efficies; et in quadringentis septuaginta quinque annis octonarii reperientur anni quinquaginta novem, et menses tres: qui simul faciunt plus minusve annos quindecim; quos si quadringentis septuaginta quinque annis volueris addere, septuaginta annorum facies hebdomadas, hoc est, simul annos quadringentos nonaginta.

Page

running head: JULII AFRICANI 84
marginal letters: A εἰς τὸν ἐπὶ; B γίνονται πεντήκοντα; C Περὶ τῶν Ὑρκανῷ
old-edition numerals: (none)
other: full-width Latin lines in middle (end of first paragraph, Interpretatio S. Hieronymi, and heading Syncellum l. c., pag. 307, al. 244 seqq.) cut off at left edge, not set

PG 10:85

ἀναιρεῖται· Ὑρκανὸς δὲ Ἀντιγόνῳ παρεδόθη ζῶν. Ὁ δὲ Πάρθοις ἔδωκεν ἄγειν, ἀποτεμὼν αὐτοῦ τὰ ὦτα, ὡς μηκέτι ἱερῶτο· ᾐδέσθη γὰρ αὐτὸν οἰκεῖον ἀποκτεῖναι. Ἡρώδης δὲ ἐκπεσὼν, τὸ μὲν πρῶτον Μαλίχῳ τῷ τῶν Ἀράβων βασιλεῖ προσφεύγει· ὡς δ' οὐ προσήκατο αὐτὸν φόβῳ τῶν Πάρθων, εἰς Ἀλεξάνδρειαν παρὰ Κλεοπάτραν ἀπῆλθεν. Ἦν Ὀλυμπιὰς ρπεʹ. Κλεοπάτρα τὸν συμβασιλεύσαντα αὐτῇ ἀδελφὸν ἀποκτείνασα, πρὸς ἀπολογίαν ὑπ' Ἀντωνίου εἰς Κιλικίαν μεταπεμφθεῖσα, τὴν τῆς ἀρχῆς ἐπιμέλειαν ἐπέτρεψεν Ἡρώδῃ, καὶ ὡς οὐδὲν ἠξίου πιστεύεσθαι ἔστ' ἂν καταχθῇ εἰς τὴν ἑαυτοῦ ἀρχὴν, ἔχουσα αὐτὸν ᾔει παρά Ἀντώνιον. Ὡς δ' ἑαλώκει τῆς γυναικὸς ἔρωτι, τὸν Ἡρώδην ἀπέστειλαν εἰς Ῥώμην κατὰ τὸν Σεβαστὸν Ὀκτάουϊον, ὃς διά τε Ἀντίπατρον τὸν Ἡρώδου πατέρα, καὶ δι' αὐτὸν Ἡρώδην, διά τε τὸ ὑπὸ Πάρθων κατεστᾶσθαι τὸν Ἀντίγονον βασιλέα, ἐπέστειλε τοῖς ἐν Παλαιστίνῃ καὶ Συρίᾳ στρατηγοῖς, κατάγειν αὐτὸν ἐπὶ τὴν ἀρχήν. Καὶ ἅμα Σωσίῳ διεπολέμει πρὸς τὸν Ἀντίγονον χρόνῳ πολλῷ, καὶ παντοίαις μάχαις. Τότε καὶ Ἰώσηπος ἀδελφὸς Ἡρώδου ἀποθνήσκει στρατηγῶν. Ἡρώδου δὲ πρὸς Ἀντώνιον ἐλθόντος.....

is slain; and Hyrcanus was handed over alive to Antigonus. And he gave him to the Parthians to lead away, having cut off his ears so that he might no longer serve as high priest; for he was ashamed to kill him, since he was his kinsman. And Herod, having been driven out, at first fled for refuge to Malichus the king of the Arabs; and when he did not receive him for fear of the Parthians, he went away to Alexandria to Cleopatra. It was the 185th Olympiad. Cleopatra, having killed her brother who reigned jointly with her, being summoned by Antony to Cilicia to make her defence, entrusted the care of the government to Herod, and as he asked that nothing be entrusted to him until he should be restored to his own rule, she took him with her and went to Antony. And when Antony had been captivated by love for the woman, they sent Herod to Rome to Octavius Sebastos, who both on account of Antipater, Herod's father, and on account of Herod himself, and because Antigonus had been established as king by the Parthians, wrote to the generals in Palestine and Syria to restore him to his rule. And together with Sosius he waged war against Antigonus for a long time and in battles of every kind. At that time also Joseph, Herod's brother, died while serving as general. And when Herod had come to Antony.....

Βʹ. Τρία ἔτη Ἀντίγονον ἐπολιόρκησαν, καὶ ζῶντα ἀπεκόμισαν Ἀντωνίῳ. Ἀντώνιος δὲ Ἡρώδην μὲν καὶ αὐτὸς ἀνηγόρευσε βασιλέα· προσέθηκε δὲ αὐτῷ πόλεις Ἵππον, Γάδαρα, Γάζαν, Ἰόππην, Ἀνθηδόνα, καὶ τῆς Ἀραβίας μέρος, τόν τε Τράχωνα, καὶ τὴν Ἀβρανίτιν, καὶ Σακίαν, καὶ Γαβλάνην. Πρὸς δὲ καὶ τῆς Συρίας ἐπιτροπὴν Ἡρώδης ὑπὸ τῆς συγκλήτου καὶ Ὀκταουΐου τοῦ Σεβαστοῦ βασιλεὺς Ἰουδαίων ἀνηγορεύθη, καὶ ἐβασίλευσεν ἔτη λδʹ. Ἀντώνιος ἐπὶ Πάρθους στρατεύειν μέλλων Ἀντίγονον τὸν Ἰουδαίων ἀπέκτεινε βασιλέα, καὶ Ἀραβίαν Κλεοπάτρᾳ παρέδωκε, διαβάς τε ἐπὶ Πάρθους, ἔπταισε μεγάλως τὸ πλεῖστον ἀποβαλὼν τοῦ στρατοῦ. Ἦν Ὀλυμπιὰς ρπϛʹ. Ὁ Σεβαστὸς, Ὀκτάουϊος τὴν ἐξ Ἰταλίας καὶ πάσης Ἑσπέρας δύναμιν ἐπ' Ἀντώνιον ἦγεν, οὐ βουλόμενον εἰς Ῥώμην ἐπανελθεῖν, δέει τῶν ἐν Πάρθοις ἐπταισμένων, καὶ Κλεοπάτρας ἔρωτι. Ἀντώνιος δὲ αὐτὴν ἐκ τῆς Ἀσίας ἔχων δύναμιν, ὑπήντησεν. Ὁ δὲ Ἡρώδης οἷα δεινὸς, καὶ τῶν ἰσχυόντων θεραπευτὴς, διπλᾶς ἐξέπεμψεν ἐπιστολὰς καὶ νηῒ τὸν στρατὸν, ἐντειλάμενος τοῖς ἡγουμένοις καταδοκεῖν τὰ ἀποβησόμενα. Ὡς δὲ ἐκρίθη τε ἡ νίκη, καὶ δυσὶ συμμαχίαις ἡττηθεὶς ὁ Ἀντώνιος ἔφυγεν εἰς Αἴγυπτον, ἅμα τῇ Κλεοπάτρᾳ, οἱ κομίζοντες ἀπέδωκαν τὰς πρὸς τὸν Σεβαστὸν ἐπιστολὰς, ἃς πρὸς Ἀντώνιον εἶχον ἀποκρύψαντες. Ἐπιπίπτει δὲ Ἡρώδῃ.....

II. For three years they besieged Antigonus, and brought him alive to Antony. And Antony himself also proclaimed Herod king; and he added to him the cities of Hippos, Gadara, Gaza, Joppa, Anthedon, and a part of Arabia, both Trachon, and Auranitis, and Sacia, and Gaulanis. And furthermore, as procurator of Syria also, Herod was proclaimed king of the Jews by the senate and Octavius Sebastos, and reigned 34 years. Antony, being about to march against the Parthians, slew Antigonus the king of the Jews, and handed over Arabia to Cleopatra; and having crossed over against the Parthians, he met with a great disaster, losing the greatest part of his army. It was the 186th Olympiad. Sebastos Octavius led the force from Italy and all the West against Antony, who was unwilling to return to Rome for fear of his reverses among the Parthians and through love for Cleopatra. And Antony met him, having the force itself from Asia. And Herod, being a clever man and a courtier of the powerful, sent out double letters and his army by ship, instructing the commanders to watch and wait for the outcome. And when the victory was decided, and Antony, defeated in two engagements, fled to Egypt together with Cleopatra, the bearers delivered the letters addressed to Sebastos, having concealed those which they had for Antony. And there falls upon Herod.....

Γʹ. Κλεοπάτρα ἐν τῷ μεσαιολίῳ ἑαυτὴν διεχρήσατο ἀσπίδι τῷ θηρίῳ καθ' ἑαυτῆς ὅπλῳ χρησαμένη.

III. Cleopatra in the mausoleum made away with herself, having used the asp, the venomous beast, as a weapon against herself.

Editors' notes and page, col. 85

Footnotes

(66) ‹anchor: Ἡρώδου δὲ πρὸς Ἀντώνιον ἐλθόντος› · call in col 85

Ἐλθόντος.... Desunt nonnulla. GOAR.

Had come.... Some words are missing. GOAR.

(printed under page 49) (66*) ‹anchor: τῆς Συρίας ἐπιτροπὴν Ἡρώδης› · call in col 85 Interpres aliter distinguit, nempe sic...Γαβλάνην, πρὸς δὲ καὶ τ. Σ. ἐπιτροπήν. Ἡρώδης. ED. PATR.

The translator punctuates differently, namely thus: "...Gaulanis, and in addition the procuratorship of Syria. Herod". EDITORS OF THE PATROLOGIA.

(printed under page 49)

(67) ‹anchor: Ἐπιπίπτει δὲ Ἡρώδῃ› · call in col 85

Ἡρώδῃ.... Locus mutilus. ID.

Upon Herod.... The passage is mutilated. THE SAME.

(printed under page 49)

(68) ‹anchor: ἐν τῷ μεσαιολίῳ› · call in col 85

Ἐν τῷ μεσαιολίῳ. Tria verba praecedentia in omnibus mss. legenda Scaliger expungit p. 60, scribitque, Μαισαιόλιον, ubi illa Μεσαιόλιον legunt, substituens διεχρήσατο, vice δὲ ἐχρήσατο, ubique reperto. Mihi praesens locus mutilus est, et in eo de Actiaca victoria mentio desideratur: et τὸ Μαισαιόλιον in Μαυσωλαῖον commutatur. Cleopatra quippe sepulcri, Mausolaei nonnunquam ob fabricae molem vocati, clausa praesidio seipsam confecit. GOAR.

In the mausoleum. Scaliger, p. 60, strikes out the three preceding words, which are to be read in all the manuscripts, and writes Μαισαιόλιον where they read Μεσαιόλιον, putting διεχρήσατο in place of δὲ ἐχρήσατο, which is found everywhere. To me the present passage is mutilated, and mention of the Actian victory is missing from it; and Μαισαιόλιον is changed into Μαυσωλαῖον. For Cleopatra made away with herself shut up in the protection of the tomb, which was sometimes called a Mausoleum because of the mass of its building. GOAR.

(printed under page 49)

Footnotes

(66) ‹anchor: ἐλθόντος› · call in col 86

Ἐλθόντος.... Desunt nonnulla. GOAR.

Having come ... Some words are missing. GOAR.

(66*) ‹anchor: τῆς Συρίας ἐπιτροπὴν Ἡρώδης› · call in col 86 Interpres aliter distinguit, nempe sic...Γαβλάνην, πρὸς δὲ καὶ τ. Σ. ἐπιτροπήν. Ἡρώδης. ED. PATR.

The translator punctuates differently, namely thus: "... Gaulanitis, and besides the procuratorship of Syria. Herod ..." EDITOR OF THE PATROLOGIA.

(printed under page 49)

(67) ‹anchor: ἐπιπίπτει δὲ Ἡρώδῃ› · call in col 86

Ἡρώδῃ.... Locus mutilus. ID.

Upon Herod ... The passage is mutilated. THE SAME.

(printed under page 49)

(68) ‹anchor: ἐν τῷ μεσαιολίῳ› · call in col 86

In the mesaeolium. Scaliger, p. 60, strikes out the three preceding words, which are to be read in all the manuscripts, and writes Μαισαιόλιον where they read Μεσαιόλιον, putting διεχρήσατο in place of δὲ ἐχρήσατο, which is found everywhere. To me the present passage is mutilated, and mention of the victory at Actium is missing from it; and Μαισαιόλιον should be changed to Μαυσωλαῖον. For Cleopatra killed herself shut up in the protection of her tomb, which was sometimes called a Mausoleum because of the size of the building. GOAR.

(printed under page 49)

Page

running head: UNT EX LIBRIS CHRONOGR. 86
marginal letters: A Hyrcanus Antigono; B Parthorum armis; C Gaulanem, ipsamque; D datis epistolis
old-edition numerals: (none)
other: facing Latin version, not set; full-width Latin line cut off at left edge, not set

PG 10:87

Τότε Κλεοπάτρας υἱοὺς Ἥλιον καὶ Σελήνην ἐπὶ Θηβαΐδι φυγόντας συνέλαβεν ὁ Σεβαστός. Νικόπολις ἡ κατὰ Ἀκτίαν ἐκτίσθη, καὶ Ἀκτία ὁ ἀγὼν ἐτέθη. Ἀλεξανδρείας εἰλημμένης πρῶτος ἡγεμὼν Αἰγύπτου πέμπεται Γάλλος Κορνήλιος, ὃς τῶν ἀποστάντων Αἰγυπτίων καθεῖλε τὰς πόλεις. Μέχρι τοῦδε οἱ Λαγῖδαι· καὶ σύμπας τῆς Μακεδονικῆς ἡγεμονίας χρόνος μετὰ ἔτη τʹ τῆς Περσῶν καθαιρέσεως, δυοῖν δέοντα. Συνάγονται τοίνυν οἱ χρόνοι ἀπὸ μέντοι Μακεδόνων ἀρχῆς ἕως καταλύσεως κατὰ Πτολεμαίους, καὶ τὴν τελευταίαν Κλεοπάτραν, ὃ γίνεται τῆς Ῥωμαίων μοναρχίας καὶ ἡγεμονίας ἔτος ιαʹ, Ὀλυμπιάδος δὲ ρπζʹ, ἔτους δʹ. Τὰ σύμπαντα ἔτη ἀπὸ Ἀδὰμ ͵ευοβʹ.

. Then Sebastos seized Cleopatra's sons Helios and Selene as they fled towards the Thebaid. Nicopolis by Actium was founded, and the Actian games were established. When Alexandria had been taken, Cornelius Gallus was sent as the first prefect of Egypt, who pulled down the cities of the revolted Egyptians. Down to this point lasted the Lagidae, and the whole time of the Macedonian empire, two years short of 300 years after the overthrow of the Persians. The times, therefore, are gathered from the beginning of the rule of the Macedonians down to its dissolution under the Ptolemies and the last Cleopatra, which is the 11th year of the Roman monarchy and empire, and the 4th year of the 187th Olympiad. All the years from Adam are 5,472.

Δʹ. Μετὰ Ἀλεξανδρείας ἅλωσιν Ὀλυμπιὰς ἤρχθη ρπηʹ.

IV. After the capture of Alexandria the 188th Olympiad began.

Editors' notes and page, col. 87

Footnotes

(69) ‹anchor: μέχρι τοῦδε οἱ Λαγίδαι› · call in col 87

Μέχρι τοῦδε οἱ Λαγίδαι. Ambigue et incerto de fati Cleopatrae anno locutum auctorem, ac modo ab orbis conditi anno 5468 annis modo duobus posterius consignasse jam supra observavimus: quare quod hic in annos duos sequiores, et mundi 5472 removeatur, ad Georgium nil spectat, cum privatus is sit Africani, cujus haec dicta referuntur, computus. Ex ejus porro verbis celeberrimae tres epochae chronologis Africani sensuum studiosis perquirendae ultro se offerunt. Prima est Alexandri mortis et Graecorum imperii, quam in mundi 5174, non ut Georgius in 5170, conjicit. Nam cum Lagidarum exterminium in mundi 5472, duobus nimirum de tercentum minus post institutum ab eis imperium remittat, ante annos 298, mundi 5174, illud primo stabilitum liquet, ante Christianam aeram annis 426. Africanus quippe natalis Christi epocham eamdem, quam Georgius, statuit ex pag. 258 et 259. Secunda est, Actiacos annos et Aegypti captae aeram ad mundi 5472, ante Christi natalem annis 28, devinciri. Tertia tandem Augusti annos a mundi 5461 numerari. Nam cum undecimus Augusti ex Regio nostro Barb. et Percz. attente inspectis iisque cum Palat. collatis, sit qui mundi 5472, et Olympiadis CLXXXVII, quartus recensetur ab Africano: ex ejus calculis anno 5461 duntaxat imperium adiisse necesse est, ante Christi ortum 40 vel 41, prout Christus 5500 vel 5501 natus ab eo asseritur. Suspicionem tamen meam ne subticeam, ια′ vice ιδ′ a primis librariis lectum arbitror, et 11 Augusti annum, 14 vice redditum. Auctor enim, ex Africano, ut reor, scribit supra: Οἱ ἐν Ἀλεξανδρείᾳ ἀπὸ τοῦ ιδ′ ἔτους ἀριθμοῦσι Αὐγούστου χρόνους, ab Augusti, inquam, 14, qui capta Alexandria signatur in Fastis. GOAR.

Up to this point the Lagids. We have already observed above that the author spoke ambiguously and uncertainly about the year of Cleopatra's death, putting it now in the year 5468 from the founding of the world, now two years later. So the fact that it is moved here two years later, to the year of the world 5472, has nothing to do with George, since this is Africanus's own reckoning, whose words are being quoted. From his words, moreover, three very famous epochs present themselves of their own accord, to be investigated by chronologers eager to understand Africanus. The first is that of Alexander's death and the empire of the Greeks, which he puts in the year of the world 5174, not, as George does, in 5170. For since he sets the extinction of the Lagids in the year of the world 5472, that is, two short of three hundred years after they founded their rule, it is clear that their rule was first established 298 years earlier, in the year of the world 5174, 426 [so printed] years before the Christian era. For Africanus fixes the same epoch of Christ's birth as George, from pp. 258 and 259. The second is that the Actian years and the era of the capture of Egypt are tied to the year of the world 5472, 28 years before Christ's birth. The third, finally, is that the years of Augustus are counted from the year of the world 5461. For since, after careful inspection of our Regius, Barb. and Percz. manuscripts and their collation with the Palatine, the eleventh year of Augustus is the one which Africanus reckons as the year of the world 5472 and the fourth of Olympiad 187, by his calculations Augustus must have come to power only in the year 5461, 40 or 41 years before Christ's birth, according as Christ is stated by him to have been born in 5500 or 5501. Yet, not to keep my suspicion quiet, I think the first copyists read ια′ (11) instead of ιδ′ (14), and rendered the 11th year of Augustus instead of the 14th. For the author, drawing, I think, on Africanus, writes above: "Those in Alexandria count the years of Augustus from the 14th year", from the 14th of Augustus, I say, which is marked in the Fasti by the capture of Alexandria. GOAR.

(printed under page 50)

(70) ‹anchor: Ἡρώδης ἐκτίσας τὴν Γαβινίων πόλιν› · call in col 87

Ἡρώδης ἐκτίσας τὴν Γαβινίων πόλιν. Lepide Scaliger. Not. pag. 259: Quare Cuthaei sive Samaritae Γαβίνιοι vocentur, dicere fortasse possem, nisi corruptus esset locus. Nihil hic a corruptione Scaligero timendum: integer est Africani locus, iisdem omnino verbis tribus in mss digestus. Subindicat, quod ille veretur exponere, Josephus lib. XIV Ant., cap. 10, a Gabinio Syriae proconsule, altero Samariae ante Herodem reparatore sic nuncupatam. Gabinius, inquit, Judaeam perlustrabat, et quotquot inveniebat urbes dirutas, aedificari jubebat: atque hoc pacto instauratae sunt Samaria, Azotus, Scythopolis, Antedon, Raphia, Dora, Marissa, et aliae non paucae: idque mandante Gabinio, quorum posthac habitatio tuta permansit, cum ante longo tempore desertae fuissent. Ut itaque sine civibus et aedificiis urbs Samaria, ita sine nomine jacuit ad primam usque a Gabinio susceptam ejus reparationem, qua Γαβινίων πόλις appellari meruit: ac secutis demum annis ab Herode ἐπικτισθεῖσα, Sebastes in Augusti honorem accepit appellationem. ID.

Herod, having founded the city of the Gabinians. Scaliger is witty here. Notes, p. 259: Why the Cuthaeans or Samaritans should be called Gabinians I might perhaps be able to say, were the passage not corrupt. Scaliger need fear no corruption here: Africanus's passage is sound, set out in exactly the same words in three manuscripts. What Scaliger is afraid to explain Josephus suggests, Antiquities book XIV, ch. 10: the city was so named from Gabinius, proconsul of Syria, the other restorer of Samaria before Herod. Gabinius, he says, went through Judaea and ordered all the ruined cities he found to be rebuilt; and in this way Samaria, Azotus, Scythopolis, Anthedon, Raphia, Dora, Marisa and not a few others were restored; and this at Gabinius's command, and their habitation remained safe thereafter, though they had long been deserted. So, just as the city of Samaria lay without citizens and buildings, so it lay without a name until the first restoration of it, undertaken by Gabinius, by which it earned the name "city of the Gabinians"; and in the years that followed, rebuilt further by Herod, it received the name Sebaste in honour of Augustus. THE SAME.

(printed under page 50)

(71) ‹anchor: Ἦν Ὀλυμπιὰς ρπθ′› · call in col 87

Ἦν Ὀλυμπιὰς ρπθ′. Plura erudite observat in hunc locum Goarus, quem adisis.

It was the 189th Olympiad. Goar makes many learned observations on this passage; consult him.

(printed under page 50)

Page

running head: 87 JULII AFRICANI
marginal letters: A Eodem tempore; B IV. Post Alexandriam; C sexto Kal. Mart.,; D Alexandri mortis
old-edition numerals: (none)
other: facing Latin version, not set; full-width heading XVIII. Ibid., pag. 322, cut off at right edge, not set

PG 10:88

Ἡρώδης ἐπικτίσας τὴν Γαβινίων πόλιν, τὴν ποτε Σαμάρειαν, Σεβαστὴν αὐτὴν προσηγόρευσε· τὸ δὲ ἐπίνειον αὐτῆς τοῦ Στράτωνος πύργον πολίσας, ἀπὸ τοῦ αὐτοῦ Καισάρειαν ἐκάλεσεν, ἐφ' ἑκατέρᾳ ναὸν ἐγείρας Ὀκταουΐῳ· ὕστερον δὲ Ἀντιπατρίδα κτίζει ἐν τῷ Λυδῷ πεδίῳ ἀπὸ τοῦ αὐτοῦ πατρὸς, καὶ τοὺς περὶ τὴν Σεβαστὴν οἰκοῦντας, ὧν ἀφείλατο τὴν γῆν, ἐγκατῴκησεν ἐν αὐτῇ. Ἔκτισε δὲ καὶ ἑτέρας πόλεις· καὶ τοῖς μὲν Ἰουδαίοις βαρὺς ἦν, τοῖς δὲ ἄλλοις ἔθνεσι δεξιώτατος.

Herod, having rebuilt the city of the Gabinians, formerly Samaria, named it Sebaste; and having built into a city its port, Strato's Tower, he called it Caesarea after the same man, raising in each a temple to Octavius; and afterwards he founded Antipatris in the plain of Lydda after his own father, and settled in it those who dwelt around Sebaste, whose land he had taken away. And he founded other cities also; and to the Jews he was grievous, but to the other nations most obliging.

Ἦν Ὀλυμπιὰς ρπθʹ, ἥτις πρὸ ϛʹ καλανδῶν Μαρτίων κατὰ Ἀντιοχεῖς κδʹ ἔτει ἤχθη, δι' ἧς ἐπὶ τῶν ἰδίων ὁρίων ἔστη ὁ ἐνιαυτός.

It was the 189th Olympiad, which was celebrated on the 6th day before the Kalends of March in the 24th year according to the Antiochenes, through which the year stood fast within its own bounds.

XVIII. Ibid., pag. 322, al. 256.

XVIII. In the same, p. 322, otherwise 256.

Περὶ τῶν κατὰ τὸ σωτήριον πάθος, καὶ τὴν ζωοποιὸν ἀνάστασιν.

Concerning the events at the saving Passion and the life-giving Resurrection.

Αʹ. Τὸ δὲ καθ' ἕκαστον τῶν πράξεων αὐτοῦ, καὶ

I. Now each detail of His deeds, and

Editors' notes and page, col. 88

Page

running head: ULII AFRICANI 88
marginal letters: A μένη. Τότε Κλεοπάτρας; B Δʹ. Μετὰ Ἀλεξανδρείας; C Ἦν Ὀλυμπιὰς; D Scaligero timendum
old-edition numerals: (none)
other: begins with fragment μένη.; full-width heading before Περὶ τῶν κατὰ (Ibid., pag. 322, al. 256.) cut off at left edge, not set

PG 10:89

θεραπειῶν σωμάτων, καὶ ψυχῶν, καὶ τῶν τῆς γνώσεως ἀποκρύφων, ἀναστάσεώς τε τῆς ἐκ νεκρῶν, αὐταρκέστατα τοῖς πρὸ ἡμῶν μαθηταῖς τε καὶ ἀποστόλοις αὐτοῦ δεδήλωται. Καθόλου τοῦ κόσμου σκότος ἐπείγετο φοβερώτατον· σεισμῷ δὲ αἱ πέτραι διεῤῥήγνυντο, καὶ τὰ πολλὰ τῆς Ἰουδαίας, καὶ τῆς λοιπῆς γῆς κατεῤῥίφη. Τοῦτο τὸ σκότος ἔκλειψιν τοῦ ἡλίου Θάλλος ἀποκαλεῖ ἐν τρίτῃ τῶν Ἱστοριῶν, ὡς ἐμοὶ δοκεῖ, ἀλόγως. Ἑβραῖοι γὰρ ἄγουσι τὸ Πάσχα κατὰ σελήνην ιδʹ, πρὸ δὲ μιᾶς τοῦ Πάσχα τὰ περὶ τὸν Σωτῆρα συμβαίνει· ἔκλειψις δὲ ἡλίου σελήνης ὑπελθούσης τὸν ἥλιον γίνεται. Ἀδύνατον δὲ ἐν ἄλλῳ χρόνῳ, πλὴν ἐν τῷ μεταξὺ μιᾶς καὶ τῆς πρὸ αὐτῆς, κατὰ τὴν σύνοδον αὐτὴν ἀποβῆναι· πῶς οὖν ἔκλειψις νομισθείη κατὰ διάμετρον σχεδὸν ὑπαρχούσης τῆς σελήνης ἡλίῳ; Ἔστω δὴ, συναρπαζέτω τοὺς πολλοὺς τὸ γεγενημένον, καὶ τὸ κοσμικὸν τέρας ἡλίου ἔκλειψις ὑπονοείσθω ἕν τι κατὰ τὴν ὄψιν. Φλέγων ἱστορεῖ ἐπὶ Τιβερίου Καίσαρος ἐν πανσελήνῳ ἔκλειψιν ἡλίου γεγονέναι τελείαν ἀπὸ ὥρας ἕκτης, μέχρις ἐννάτης· δῆλον ὡς ταύτην. Τίς δ' ἡ κοινωνία σεισμῷ, καὶ ἐκλείψει, πέτραις ῥηγνυμέναις, καὶ ἀναστάσει νεκρῶν, τοσαύτῃ τε κινήσει κοσμικῇ; Ἐν γοῦν τῷ μακρῷ χρόνῳ τοιοῦτόν τι συμβὰν οὐ μνημονεύεται· ἀλλ' ἦν σκότος θεοποίητον, διότι τὸν Κύριον συνέβη παθεῖν· καὶ λόγος αἱρεῖ ὅτι ἑβδομήκοντα ἑβδομάδες εἰς τοῦτον συναιροῦνται τὸν χρόνον ἐν τῷ Δανιήλ.

of the healings of bodies and souls, and of the hidden things of knowledge, and of the resurrection from the dead, has been most sufficiently set forth by His disciples and apostles before us. Over the whole world there pressed a most fearful darkness; and by an earthquake the rocks were rent, and many parts of Judaea and of the rest of the earth were thrown down. This darkness Thallus, in the third book of his Histories, calls an eclipse of the sun—unreasonably, as it seems to me. For the Hebrews celebrate the Passover on the 14th of the moon, and on the day before the Passover the events concerning the Saviour took place; whereas an eclipse of the sun occurs when the moon passes under the sun. And it is impossible for it to happen at any other time except in the interval between the first day of the new moon and the day before it, at the conjunction itself; how then could it be thought an eclipse when the moon is almost diametrically opposite the sun? Let it be so, however; let what happened carry away the multitude, and let the cosmic prodigy be supposed an eclipse of the sun, as being one such thing according to appearance. Phlegon relates that in the time of Tiberius Caesar, at full moon, there occurred a total eclipse of the sun from the sixth hour until the ninth—manifestly this one. Yet what fellowship has an eclipse with an earthquake, and rending rocks, and a resurrection of the dead, and so great a cosmic upheaval? At all events, over a long period of time no such thing is recorded to have happened; but it was a darkness wrought by God, because it befell the Lord to suffer; and calculation proves that the seventy weeks in Daniel are summed up to this time.

Βʹ. Ἀπὸ δὲ Ἀρταξέρξου ἑβδομήκοντα ἑβδομάδες εἰς τὸν ἐπὶ Χριστοῦ συντελοῦνται χρόνον κατὰ τοὺς Ἰουδαίων ἀριθμούς. Ἀπὸ γὰρ Νεεμίου, ὃς ὑπ' Ἀρταξέρξου τὴν Ἱερουσαλὴμ οἰκήσων ἐπέμφθη, ἐπὶ τὸ εἰκοστὸν καὶ ἑκατοστὸν τῆς Περσῶν βασιλείας, αὐτοῦ δ' Ἀρταξέρξου κʹ ἔτει, Ὀλυμπιάδος πγʹ ἔτει δʹ, ἐπὶ τούτων τῶν χρόνων, ὃς ἦν Ὀλυμπιάδος σβʹ, ἔτος δεύτερον, Τιβερίου δὲ Καίσαρος ἡγεμονίας ἔτος ιϛʹ, ἔτει, συνάγεται υοεʹ, ἅπερ Ἑβραϊκὰ υϟʹ ἔτη γίνεται, κατὰ τὸν σεληνιαῖον μῆνα τοὺς ἐνιαυτοὺς ἐκείνων ἐξαριθμουμένων, ὡς ἔστι πρόχειρον εἰπεῖν, ἡμερῶν κθʹ, καὶ ἡμισείας, τοῦ κυκλικοῦ ἐνιαυτοῦ τοῦ καθ' ἥλιον ὑπάρχοντος ἡμερῶν τξεʹ, δʹ, κατὰ σελήνην δωδεκάμηνον παραλλάσσειν ἡμέρας ιαʹ, καὶ δʹ· διὰ τοῦτο καὶ Ἕλληνες καὶ Ἰουδαῖοι τρεῖς μῆνας ἐμβολίμους ἔτεσιν ηʹ παρεμβάλλουσιν· ὀκτάκις γὰρ τὰ ιαʹ καὶ τέταρτον ποιεῖ τρίμηνον. Τὰ τοίνυν υοεʹ ἔτη ὀκταετίαι μὲν γίνονται νθʹ, καὶ μῆνες τρεῖς, ὡς τριμήνου ἐμβολίμου τῇ ὀκταετίᾳ προσγινομένου, ἔτη συνάγεται ιεʹ, ταῦτά τε πρὸς τοῖς υοεʹ ἔτεσιν, οʹ ἑβδομάδες. Μὴ δή τις ἡμᾶς κατ' ἀστρονομίαν ἀριθμῶν ἀπείρους εἶναι νομιζέτω, τξεʹ ἡμερῶν καὶ τετάρτου μορίου προτεταχέναι αὐτήν. Οὐδὲ γὰρ ἀγνοίᾳ τοῦ ἀληθοῦς, διὰ δὲ τὴν λεπτολογίαν τὸ ψηφιζόμενον συνετέμομεν. Τοῖς δὲ ἐπ' ἀκριβὲς πάντα πειρωμένοις ἐξετάζειν, καὶ τοῦθ' ὡς ἐν γραφῇ παρακείσθω.

II. And from Artaxerxes seventy weeks are completed down to the time of Christ according to the numbers of the Jews. For from Nehemiah, who was sent by Artaxerxes to people Jerusalem, at the one hundred and twentieth year of the kingdom of the Persians, and in the 20th year of Artaxerxes himself, in the 4th year of the 83rd Olympiad, down to these times, which was the second year of the 202nd Olympiad, and the 16th year of the reign of Tiberius Caesar, there is gathered a total of 475 years, which make 490 Hebrew years, as they reckon their years according to the lunar month, being, as is easy to say, of 29 and a half days, while the cyclical solar year consists of 365 and 1/4 days, so that the twelve-month period according to the moon differs by 11 and 1/4 days; wherefore both Greeks and Jews intercalate three embolismic months every 8 years; for eight times 11 and a fourth makes a three-month period. The 475 years, therefore, make 59 eight-year cycles and three months; as an intercalary three-month period is added to each eight-year cycle, 15 years are gathered, and these together with the 475 years make 70 weeks. Let no one suppose us to be unacquainted with astronomical calculations because we have set it down at 365 days and a fourth part. For not through ignorance of the truth, but because of the minute fraction, we have shortened the reckoning. And for those who endeavour to examine all things with exactness, let this also be set down as in a table.

Editors' notes and page, col. 89

Footnotes

(71*) ‹anchor: ἔτος ιϛ′, ἔτει› · call in col 90 Forte leg. ἔτη, vel, ἕτερα, subintellecto ἔτη. Caeterum non purus videtur locus. EDIT. PATROL.

Perhaps read ἔτη ("years"), or ἕτερα ("other"), with ἔτη understood. But the passage does not seem sound. EDITOR OF THE PATROLOGIA.

(printed under page 51)

Footnotes

(a) ‹anchor: regni Balthasar› · call in col 91

Dan. VIII, 1.

Dan. 8:1.

(printed under page 52)

(b) ‹anchor: circumscribentur› · call in col 91

Ibid. 13, 14.

Ibid. 8:13–14.

(printed under page 52)

(72) ‹anchor: τὸ μὲν ἔτος ἐπῖχαν› · call in col 91

Τὸ μὲν ἔτος ἐπῖχαν. Frequentes per hunc Africani textum respersi errores, Scaligerum ut Animadv. pag. 261 scriberet impulerunt: « Ego ista non assequor, neque qui ea somniabat, intelligebat. » Et inferius: « Mira vero discrepantia disputationis hujus cum ea quae est (ejusdem Africani) in lib. ἀποδείξ., quanquam idem sit argumentum. Omnino haec, ut hic exstant, nemo assequitur. » Petavius De doctr. temp., lib. XII, cap. 30, eamdem Africani sententiam, tum hic, tum lib. VIII De demonstr. evang., aliis verbis apud Eusebium expositam testatur. GOAR.

The year, then, they held back. The many errors scattered through this text of Africanus drove Scaliger to write, Animadversions p. 261: « I do not follow these things, nor did the man who dreamed them understand them. » And further on: « There is a remarkable discrepancy between this discussion and the one (by the same Africanus) in the book of the Demonstration, though the subject is the same. No one at all can follow these things as they stand here. » Petavius, On the Doctrine of Times, book XII, ch. 30, testifies that this same view of Africanus is set out in other words in Eusebius, both here and in book VIII of the Demonstration of the Gospel. GOAR.

(printed under page 52)

(73) ‹anchor: τὰ πέντε› · call in col 91

Τὰ πέντε. Cod. Barb., τὰ πάντα. ID.

The five. The Barberini manuscript has "all". THE SAME.

(printed under page 52)

(74) ‹anchor: ἐννενηκοστοτέταρτα› · call in col 91

Ἐννενηκοστοτέταρτα. Scaliger, ἐννενηκοστά. ID.

Ninety-four parts. Scaliger reads "ninetieths". THE SAME.

(printed under page 52)

(75) ‹anchor: ἔτη ι′› · call in col 91

Ἔτη ι′. Cod. Barb., ἔτη διακόσια. ID.

Ten years. The Barberini manuscript has "two hundred years". THE SAME.

(printed under page 52)

(76) ‹anchor: τὸν χρόνον› · call in col 91

Χρόνον. P. χρόνους. ID.

Time. P. has "times". THE SAME.

(printed under page 52)

Page

running head: 91 JULIUS AFRICANU
marginal letters: A III. Annorum unusquisque; B Caesaris annum; C IV. Sane quantum; D bus alter, quo
old-edition numerals: (none)
other: facing Latin version, not set; full-width Latin lines cut off at right edge, not set

PG 10:92

Γʹ. Τὸ μὲν ἔτος ἐπίπαν ἕκαστον ἐστὶν ἡμερῶν τξεʹ, καὶ ἡμέρας καὶ νυκτὸς εἰς ἐννεακαιδέκατον διαιρεθείσης, μέρη τούτων τὰ πέντε. Μεταξὺ δὲ τοῦ λέγειν τὸν ἐνιαυτὸν ἡμερῶν τξεʹ, καὶ τετραμορίου, καὶ τῶν ἀπὸ ιθʹ, τῆς νυχθημέρου μερῶν εʹ..... εἰς τὰ υοεʹ, ἡμέραι τὸ παράλληλον εἰσὶ ϛʹ, καὶ τετραμόριον. Ἔτι γε μὴν τὸν τῆς σελήνης μῆνα κατὰ τὴν ἀκριβῆ λεπτολογίαν εὑρίσκομεν κθʹ, καὶ ἡμισείας ἡμέρας καὶ νυκτὸς διαιρεθείσης εἰς μέρη σεʹ, τούτων τὰ οʹ, καὶ ἥμισυ..... ἃ γίνεται ἐννενηκοστοτέταρτα τρία. Καὶ ταῦτα περὶ ὀλίγον χρόνον καταγίνεται. Συμβαίνει δὲ τῶν ἀπὸ Ἀρταξέρξου βασιλείας ἔτους κʹ (ὡς ἐν τῷ Ἔσδρᾳ παρ' Ἑβραίοις ὅπερ καθ' Ἕλληνας ἦν Ὀλυμπιάδος ὀγδοηκοστῆς τέταρτον ἔτος, μέχρις ἕκτου καὶ δεκάτου Τιβερίου Καίσαρος, ὅπερ ἦν Ὀλυμπιάδος σβʹ ἔτος δεύτερον, ἐπισυνάγεσθαι τὰ προειρημένα υοεʹ, ἃ γίνεται κατὰ Ἑβραίους ἔτη υϟʹ, ὡς προείρηται, τοῦτ' ἔστι ἑβδομάδες οʹ, καθὰ προεφητεύθη τῷ Δανιὴλ ὑπὸ τοῦ Γαβριὴλ ἡ Χριστοῦ παρουσία. Εἰ δέ τῳ δοκεῖ τὰ ιεʹ ἔτη τὰ Ἑβραϊκὰ πλάνην ἐγγεννᾷν μετ' ἐκεῖνα εἰς ἡμᾶς ἔτη ιʹ ἐγγὺς, καὶ οὐδὲν ἐν μέσῳ παράδοξον ἱστόρηται. Δύναται δὲ ἡ μία καὶ ἡμίσεια ἑβδομὰς, ἣν ἐπὶ συντελείᾳ παραλαμβάνεσθαι δεῖν ὑπονοοῦμεν, παρηγορεῖν τὸ ἐπιζητούμενον τῶν ιεʹ ἐτῶν, καὶ κουφίζειν τὸν χρόνον, ὅτι τε συμβολικώτερον αἱ προφητεῖαι ἐξενηνεγμέναι τυγχάνουσι δῆλον.

III. Now each year in all consists of 365 days and, when a day and night is divided into nineteen parts, five of these parts. And between calling the year 365 days and a fourth part, and 5 nineteenth parts of a day and night..... in the 475 years, the difference in days is 6 and a fourth part. Furthermore, according to exact minute calculation, we find the month of the moon to be 29 and a half days and, when a day and night is divided into 205 parts, 70 and a half of these..... which makes three ninety-fourths. And these come about in a short time. And it happens that from the 20th year of the reign of Artaxerxes (as in Ezra among the Hebrews, which according to the Greeks was the fourth year of the eightieth [so printed, perhaps eighty-third] Olympiad, down to the sixteenth year of Tiberius Caesar, which was the second year of the 202nd Olympiad, the aforesaid 475 years are gathered together, which according to the Hebrews make 490 years, as has been said before, that is, 70 weeks, according as the coming of Christ was prophesied to Daniel by Gabriel. And if to anyone the 15 Hebrew years seem to beget an error of nearly 10 years after those down to our time, yet nothing paradoxical has been recorded in the interval. And the one and a half weeks, which we suppose must be taken at the consummation, can resolve the difficulty of the 15 years and lighten the time, and it is plain that the prophecies have been set forth in a more symbolic manner.

Δʹ. Ὁπόσον δὲ ἐφ' ἡμῖν, ὀρθῶς, οἶμαι, τὴν Γραφὴν ἐδεξάμεθα· ἐπεὶ καὶ συναιρεῖσθαί πως ἡγουμένη τῆς ὀπτασίας περικοπὴ δοκεῖ, ἧς ἡ ἀρχή· Ἐν ἔτει τρίτῳ τῆς βασιλείας Βαλτάσαρ· ἔνθα περὶ τῆς καθαιρέσεως τῆς Περσῶν ἀρχῆς ὑφ' Ἑλλήνων προδηλοῖ, ἣν διὰ τοῦ κριοῦ καὶ τοῦ τράγου προδηλοῖ· Ἡ θυσία, φησὶν, ἡ ἀρθεῖσα καὶ τὰ ἅγια ἐρημωθήσεται εἰς καταπάτημα, ἅπερ εἰς ͵βτʹ ἡμέρας περιγραφησεται. Εἰ γὰρ εἰς μῆνα τὴν ἡμέραν λογισαίμεθα, ὡς ἀλλαχοῦ κατὰ προφητείαν εἰς ἐνιαυτοὺς αἱ ἡμέραι παραλαμβάνονται, καὶ ἄλλως ἀλλαχόθι, ἀναλύσαντες ὁμοίως τοῖς πρὸ τούτου εἰς μῆνας τοὺς Ἑβραϊκοὺς, εὕρομεν ἂν κʹ τῆς Ἀρταξέρξου βασιλείας ἀπὸ τῆς ἁλώσεως Ἱερουσαλὴμ συντελούμενον τὸν χρόνον. Ἔτη γὰρ συνάγονται ρπεʹ, καὶ ἐνιαυτὸς εἷς ἐν ᾧ τὴν πόλιν ἐτείχισεν ὁ Νεέμίας. Τοὺς οὖν ρπϛʹ ἐνιαυτοὺς μῆνας εὑρίσκομεν ͵βτʹ Ἑβραϊκοὺς, τῆς ὀκταετίας ἀκολούθως τοὺς πρὸς τούτοις ἐμβολίμους τρεῖς μῆνας προσλαμβανούσης. Ἀπὸ δὲ Ἀρταξέρξου ὅθεν ὁ λόγος

IV. And so far as lies in us, we have, I think, rightly understood the Scripture; since the preceding passage of the vision also seems in a way to be summed up together, the beginning of which is: In the third year of the reign of Belshazzar (Dan. 8:1); where it foretells the overthrow of the empire of the Persians by the Greeks, which it foretells through the ram and the he-goat: The sacrifice, it says, that is taken away and the sanctuary shall be made desolate to be trodden under foot, which things shall be circumscribed within 2,300 days (Dan. 8:13–14). For if we reckon the day for a month, just as elsewhere in prophecy the days are taken for years, and differently in other places, resolving them in like manner to what preceded into Hebrew months, we would find the time completed at the 20th year of the reign of Artaxerxes from the capture of Jerusalem. For 185 years are gathered, and one year in which Nehemiah walled the city. We find, therefore, the 186 years to be 2,300 Hebrew months, since the eight-year cycle consequently takes in addition to these the three intercalary months. And from Artaxerxes, whence the word

Editors' notes and page, col. 92

Page

running head: LIUS AFRICANUS. 92
marginal letters: A Γʹ. Τὸ μὲν ἔτος; B Καίσαρος, ὅπερ; C Δʹ. Ὁπόσον δὲ; D χισεν ὁ Νεέμίας.
old-edition numerals: (none)
other: unclosed parenthesis at (ὡς ἐν τῷ Ἔσδρᾳ as printed; full-width facing Latin lines at top and before Δʹ. cut off at left edge, not set

PG 10:93

ἐξῆλθεν οἰκοδομηθῆναι Ἱερουσαλὴμ οʹ ἑβδομάδες συντελοῦνται. Ἰδίᾳ δὲ περὶ τούτων καὶ ἀκριβέστερον ἐν τῷ Περὶ ἑβδομάδων καὶ τῆσδε προφητείας ἀπεδείξαμεν. Θαυμάζω δὲ Ἰουδαίων μὲν μήπω φασκόντων ἐληλυθέναι τὸν Κύριον· τοὺς ἀπὸ Μαρκίωνος δὲ ἀπὸ τῶν προφητειῶν μὴ προηγορεῦσθαι, οὕτω γυμνῶς ὑπ' ὄψιν τῶν Γραφῶν δεικνυουσῶν. Καὶ μετ' ὀλίγα· Συνάγονται τοίνυν οἱ χρόνοι ἐπὶ τοῦ Κυρίου παρουσίαν ἀπὸ Ἀδὰμ καὶ τῆς κτίσεως ἔτη ͵εφλαʹ, ἀφ' οὗ χρόνου ἐπὶ Ὀλυμπιάδα σνʹ, ἔτη ρϟβʹ, ὡς ἐν τοῖς πρόσθεν ἡμῖν ἀποδέδεικται.

went forth that Jerusalem should be built, 70 weeks are completed. And concerning these things we have demonstrated them separately and more accurately in our work On the Weeks and This Prophecy. And I marvel at the Jews, on the one hand, who say that the Lord has not yet come, and at the followers of Marcion, on the other, who say that He was not foretold by the prophets, when the Scriptures show it so plainly before our eyes. And after a little: The times, therefore, are gathered down to the coming of the Lord from Adam and the creation as 5,531 years, from which time to the 250th Olympiad there are 192 years, as has been demonstrated by us in what precedes.

Ἡμεῖς γὰρ οἱ κἀκείνων τῶν ῥημάτων τὸ μέτρον ἐπιστάμενοι, καὶ τῆς πίστεως οὐκ ἀγνοοῦντες τὴν χάριν, εὐχαριστοῦμεν τῷ παρασχομένῳ τοῖς ἰδίοις ἡμῖν Πατρὶ τὸν τῶν ὅλων Σωτῆρα καὶ Κύριον ἡμῶν Ἰησοῦν Χριστόν· ᾧ ἡ δόξα, μεγαλωσύνη σὺν ἁγίῳ Πνεύματι εἰς τοὺς αἰῶνας.

For we who know the measure of those words also, and are not ignorant of the grace of faith, give thanks to the Father who has bestowed upon us His own the Saviour of all and our Lord Jesus Christ; to Whom be glory and majesty with the Holy Spirit unto the ages.

Editors' notes and page, col. 93

Footnotes

(76*) ‹anchor: ab Adam condito› · call in col 93 (call not visible in the foot images) Ab Adam condito. In Graeco, ab Adam et creatione. EDIT. PATROL.

From Adam's creation. In the Greek, from Adam and the creation. EDITOR OF THE PATROLOGIA.

(printed under page 53)

(77) ‹anchor: Ἡμεῖς γάρ› · call in col 93 (call not visible in the foot images)

Ἡμεῖς γάρ. Hunc locum recitat S. Basilius l. c. sic praelocutus: Ἀλλ' οὐδὲ Ἀφρικανὸν τὸν ἱστοριογράφον τὸ τοιοῦτον εἶδος τῆς δοξολογίας παρέλαθε. Φαίνεται γὰρ ἐν τῷ πέμπτῳ τῆς τῶν Χρόνων ἐπιτομῆς, οὕτω καὶ αὐτὸς λέγων· Ἡμεῖς, κ. τ. λ. « At nec Africanum historicum talis glorificandi forma praeteriit. Siquidem constat in quinta De temporibus epitoma, et ipsum ad hunc loqui modum: Nos, etc. » Quo ex loco conjicit Tillemontius Mém. eccl. tom. III, p. 256, Africanum quinto suo Chronographiae libro his verbis finem imposuisse.

For we. St Basil quotes this passage at the place cited, introducing it thus (the Greek, then rendered in Latin): « Nor did this form of glorifying escape Africanus the historian either. For it is plain that in the fifth book of his epitome On the Times he too speaks in this way: We, etc. » From this passage Tillemont, Mémoires ecclésiastiques, vol. III, p. 256, conjectures that Africanus ended the fifth book of his Chronography with these words.

(printed under page 53)

(78) ‹anchor: τῶν ῥημάτων› · call in col 93 (call not visible in the foot images)

Τῶν ῥημάτων. Tres mss. τῶν ῥητῶν. MARAN.

Of the words. Three manuscripts read τῶν ῥητῶν ("of the sayings"). MARAN.

(printed under page 53)

(79) ‹anchor: ἡμῖν πατρί› · call in col 93 (call not visible in the foot images)

Ἡμῖν πατρί. Sic mss. quinque. Editi, ἡμῶν πατράσι. Qui praebuit nostris patribus omnium servatorem. Ibidem hae voces καὶ Κύριον ἡμῶν, desunt in tribus mss. Mox editi, καὶ ἡ μεγαλοσύνη. At codices mss. ut in textu. ID.

To us ... the Father. So five manuscripts. The printed editions have "to our fathers": who gave our fathers the Saviour of all. In the same place the words "and our Lord" are missing in three manuscripts. Just after, the printed editions have "and the majesty". But the manuscripts read as in the text. THE SAME.

(printed under page 53)

(80) ‹anchor: Sic autem se habet› · call in col 93

Ruinart., Act. mart. p. 20 ed. Veron. 1731.

Ruinart, Acts of the Martyrs, p. 20, Verona edition, 1731.

(printed under page 53)

Editors' prose

XIX. Apud S. Basilium lib. De Spiritu sancto, cap. 29, § 73, Opp. tom. III, pag. 61 edit. Paris.

XIX. In St Basil, book On the Holy Spirit, chapter 29, § 73, Works vol. III, p. 61, Paris edition.

Julii Africani fragmentum ex libris Cestorum vide supra col. 45.

For the fragment of Julius Africanus from the books of the Cesti, see above, col. 45.

Page

running head: 93 DUBIA. — PASSIO S. SYMPHOROSA
marginal letters: A ἐξῆλθεν οἰκοδομηθῆναι; B 1. Quandoquidem Acta
old-edition numerals: (none)
other: editors' matter: I. Quandoquidem Acta (Latin only in lower part of column); full-width facing Latin lines (adventum et ejus...) and full-width headings/titles (XIX. Apud S. Basilium..., Julii Africani fragmentum..., PASSIO S. SYMPHO..., ET SEPTEM FILIORUM..., (GALLAND., Bibliotheca Patrum..., ADMONITIO, I. Acta S. Symphorosae...) cut off across columns 93-94, not set
other: a full-width band stands across cols 93/94 in mid-page: the 0 paragraph(s) above it in col 94 are set here, after the 2 above it in col 93 (reading order, moved on receipt); the band itself (its title lines) is not set by the volunteer page: set it here, at the move, with full_width
other: the column continues with I. Quandoquidem Acta sanctorum martyrum (another unit); not set here

PG 10:94

Editors' notes and page, col. 94

Footnotes

(76*) ‹anchor: ab Adam condito (facing Latin, not set)› · call in col 94 Ab Adam condito. In Graeco, ab Adam et creatione. EDIT. PATROL.

From the founding of Adam. In the Greek, from Adam and the creation. EDITORS OF THE PATROLOGIA.

(printed under page 53)

(81) ‹anchor: testatur Eusebius› · call in col 94

Euseb., Hist. eccl. lib. VI, cap. 31.

Eusebius, Church History, book VI, ch. 31.

(printed under page 53)