PG 10 · cols. 97–108

Julius Africanus (spurium), Narratio de rebus in Perside gestis post Christum natum

Editors' preface

AFRICANI NARRATIO DE IIS QUAE CHRISTO NATO IN PERSIA ACCIDERUNT.

THE NARRATIVE OF AFRICANUS OF THE THINGS THAT HAPPENED IN PERSIA WHEN CHRIST WAS BORN.

(Ex duobus codicibus Monacensibus edidit et Latinitate donavit J. Chr. von Aretin in diario cui titulus: Beitraege zur Geschichte und Literatur, anno 1804, p. ii, p. 49.)

(Edited from two Munich codices and put into Latin by J. Chr. von Aretin in the journal entitled Beiträge zur Geschichte und Literatur, 1804, pt. II, p. 49.)

ADMONITIO.

ADVERTISEMENT.

Complures eruditi hucusque in ea opinione fuerunt, narrationem Africani de iis quae Christo nato in Persia acciderunt, binis bibliothecae electoralis Monacensis, et uno bibliothecae Caesareae Vindobonensis codicibus mss. superstitem, fragmentum esse praestantissimi illius operis, quod Sextus Julius Africanus, saeculi tertii post Christum natum scriptor Christianus, de rerum in universo orbe usque ad Macrini imperium gestarum chronologico ordine elucubravit, atque libris quinque comprehensum Alexandro, Mammeae filio, ad obtinendam patriae urbis Emmaüntis restaurationem obtulit. Eadem exspectatione, quam Lambecium ejusque compendiatorem Nesselium primum concitasse video, ego quoque accensus maxima cupiditate ad perlustrandos bibliothecae nostrae electoralis codices, quos una cum omni supellectile libraria principis nostri serenissimi erga litteras amor publico usui prostare voluit, accessi: sed ut vulgari proverbio fertur, carbones pro thesauro inveni. Tantum abest, ut narratio haec ad scriptorem omnium antiquorum ore celebratum, referri possit, ut ne hilum quidem contineat, Africani chronographi ingenio dignum. Unde cum hic unanimi veterum testimonio vir exquisitae doctrinae acerrimique judicii fuerit, auctor vero Cestorum, qui item Africani nomen praefert, dudum vel anilis credulitatis vel mirae in superstitiones propensionis nota a criticis confixus sit: facile in eorum sententiam concesserim, qui eum a chronographo diversum censent, eique hunc etiam fetum non melioris furfuris adjudicarim. Caeterum, lector amice, perlectis hisce pagellis, si non nefariae hominis temeritati irasceris, saltem mecum prodigiosas ineptias ridebis, edoctus simul, etiam virorum alias eruditione clarissimorum testimonia non esse tanti facienda, ut quis, si facultas adsit, propria inspectione supersedeat. Vale.

Many learned men have hitherto been of the opinion that the narrative of Africanus of the things that happened in Persia when Christ was born, which survives in two manuscript codices of the Electoral Library at Munich and one of the Imperial Library at Vienna, is a fragment of that most excellent work which Sextus Julius Africanus, a Christian writer of the third century after the birth of Christ, composed in chronological order on the events of the whole world down to the reign of Macrinus, and, comprised in five books, presented to Alexander, the son of Mamaea, to obtain the restoration of his native city Emmaus. Fired by the same expectation which I see Lambecius and his abridger Nessel first aroused, I too came with the greatest eagerness to search the codices of our Electoral Library, which, together with all his stock of books, our most serene prince's love of letters has willed to stand open for public use; but, as the common proverb has it, I found coals instead of treasure. So far is this narrative from being attributable to the writer celebrated by the mouths of all the ancients that it contains not a whit worthy of the genius of Africanus the chronographer. Hence, since by the unanimous testimony of the ancients he was a man of choice learning and the keenest judgement, while the author of the Cesti, who likewise bears the name of Africanus, has long been branded by the critics with the mark either of an old woman's credulity or of a remarkable leaning towards superstitions, I would readily come round to the opinion of those who judge him to be distinct from the chronographer, and would assign to him this offspring too, of no better bran. For the rest, friendly reader, when you have read through these few pages, if you are not angered at the wicked rashness of the man, you will at least laugh with me at these monstrous absurdities, learning at the same time that even the testimonies of men otherwise most renowned for learning are not to be valued so highly that anyone who has the means should dispense with seeing for himself. Farewell.

ΑΦΡΙΚΑΝΟΥ

OF AFRICANUS

Διήγησις περὶ τῶν ἐν Περσίδι γενομένων διὰ τῆς ἐνανθρωπήσεως τοῦ Κυρίου, καὶ Θεοῦ, καὶ Σωτῆρος ἡμῶν, Ἰησοῦ Χριστοῦ.

An account of the things that took place in Persia through the incarnation of our Lord and God and Saviour, Jesus Christ.

Ἐκ Περσίδος ἐγνώσθη ἀπ' ἀρχῆς ὁ Χριστός. Οὐδὲν γὰρ λανθάνει τοὺς ἐν αὐτῇ νομομαθεῖς, ἅπαντα

From Persia Christ became known from the beginning. For nothing escapes those learned in the law therein, who all things

Editors' notes and page, col. 97

Footnotes

(91) ‹anchor: sextum Stracteum› · call in col 97, in the previous unit's Latin (note printed in the left column's foot, before the notes to the Admonitio)

Cod. Colbertin., Extacteum, edit. Carduli, Stacteum, quo nomine ab omnibus infra designatur.

Colbertine codex, Extacteum; Carduli's edition, Stacteum, the name by which it is called by all below.

(printed under page 55)

(92) ‹anchor: …tos (92). Post› · call in col 98 side of page 55, in the previous unit's Latin (note printed in the left column's foot)

In uno cod. Colbertin. et alio ex Sorbona, hic aliqua inserta sunt de morte Adriani, quae paulo post horum martyrum necem contigisse ibi refertur.

In one Colbertine codex and another from the Sorbonne, something is inserted here about the death of Hadrian, which is there reported to have occurred shortly after the killing of these martyrs.

(printed under page 55)

(93) ‹anchor: Lambecium› · call in col 97-98 (full-width Admonitio)

Commentariorum de Bibl. Vindob. t. V, p. 297 (p. 623 edit. Kollarii).

Commentaries on the Vienna Library, vol. V, p. 297 (p. 623 of Kollar's edition).

(printed under page 55)

(94) ‹anchor: auctor vero Cestorum› · call in col 97-98 (full-width Admonitio)

De libris Cestorum Suidas: Ἀφρικανὸς, ὁ Σέξτος χρηματίσας, φιλόσοφος Λίβυς, ὁ τοὺς Κεστοὺς γεγραφὼς ἐν βιβλίοις κδʹ. Εἰσὶ δὲ οἱονεὶ φυσικὰ ἔχοντα ἐκ λόγων τε καὶ ἐπαοιδῶν, καὶ γραπτῶν τινων χαρακτήρων ἰάσεις τε, καὶ ἀλλοίων ἐνεργειῶν. « Africanus, dictus Sextus, philosophus Afer, qui Cestos scripsit libris 24 (juxta Eusebium 9, juxta Photium 14). Sunt autem veluti quaedam physica, quae continent remedia ex sermonibus et incantamentis, et quibusdam scriptis characteribus aliisque rebus efficacibus. » Fragmenta passim apud Hippiatricos et Geoponicos occurrunt praeter tractatum De apparatu bellico, qui hujus operis pars cen- (continues)

On the books of the Cesti, Suidas: "Africanus, called Sextus, an African philosopher, who wrote the Cesti in 24 books" (according to Eusebius 9, according to Photius 14). "They are, as it were, works on natural science, containing remedies drawn from words and incantations, and from certain written characters and other efficacious things." Fragments occur here and there among the writers on veterinary medicine and on agriculture, besides the treatise On Military Equipment, which [is] thought [to be] part of this work (continues)

(printed under page 55)

Footnotes

(95) ‹anchor: not visible on these images› · call in col 99

Ms. uterque, repugnante contextu, γάρ.

Both manuscripts, against the context, [read] γάρ.

(printed under page 56)

(96) ‹anchor: not visible on these images› · call in col 99

Vocem ἀλκλαρίαις, a lingua Graeca prorsus alienam, exhibent mss. ambo. Significatio ejus patet ex sequentibus, ubi loco ipsius vocabula πτύχες, πέταλα occurrunt. Origo ex initio videtur Arabica.

Both manuscripts give the word ἀλκλαρίαις, wholly foreign to the Greek language. Its meaning is clear from what follows, where the words πτύχες, πέταλα occur in its place. Its origin seems from the beginning [of the word] to be Arabic.

(printed under page 56)

(97) ‹anchor: not visible on these images› · call in col 99

Ms. uterque soloece, κεῖνται.

Both manuscripts, ungrammatically, κεῖνται.

(printed under page 56)

(98) ‹anchor: not visible on these images› · call in col 99

Ms. uterque τὸ γὰρ ἱερὸν τῆς Ἥρας, ὅ ἐστιν ἐπέκεινα, κ. τ. λ. absque verbo, quod ad rectum ἱερόν referretur.

Both manuscripts [read] τὸ γὰρ ἱερὸν τῆς Ἥρας, ὅ ἐστιν ἐπέκεινα, etc., without a verb to which the nominative ἱερόν might be referred.

(printed under page 56)

(99) ‹anchor: not visible on these images› · call in col 99

Artaxerxem quemdam, Persarum regem, Parthis subjectum, qui Pompeii et Caesaris aequalis fuerit, commemorat Lucianus inter longaevos libello Περὶ μακροβίων. Cyrum hunc, Christo nato supparem, sola harum nugarum auctoritate astruere non ausim. Notum caeteroquin, novam eamque independentem Persarum monarchiam demum quinto Alexandri Severi anno ab Artaxerxe, everso Parthorum imperio, restauratam esse.

Lucian, in his little book On the Long-Lived, mentions among the long-lived a certain Artaxerxes, king of the Persians, subject to the Parthians, who was a contemporary of Pompey and Caesar. I would not venture to establish this Cyrus, roughly contemporary with the birth of Christ, on the sole authority of these trifles. It is known, besides, that a new and independent Persian monarchy was restored by Artaxerxes only in the fifth year of Alexander Severus, after the empire of the Parthians had been overthrown.

(printed under page 56)

(1) ‹anchor: not visible on these images› · call in col 99

Ms. uterque λύσιν ὀνειρατείων δεξόμενος, omissa etiam ab initio constructionis copula, καί.

Both manuscripts [read] λύσιν ὀνειρατείων δεξόμενος, the conjunction καί also being omitted at the beginning of the construction.

(printed under page 56)

(2) ‹anchor: not visible on these images› · call in col 99

Codex ordine novo 199, ἐνέζησε. Sinceram lectionem refert codex 61.

Codex 199 in the new numbering [reads] ἐνέζησε. Codex 61 gives the genuine reading.

(printed under page 56)

(3) ‹anchor: not visible on these images› · call in col 99

Ms. uterque, καιρὸς ἔφθασε τὰ ἐνταῦθα, quod apto sensu caret.

Both manuscripts [read] καιρὸς ἔφθασε τὰ ἐνταῦθα, which lacks a fitting sense.

(printed under page 56)

(4) ‹anchor: Deute, synchairomen (Greek col 100)› · call in col 99

Ms. uterque mendose, συγχωρῶμεν.

Both manuscripts wrongly [read] συγχωρῶμεν.

(printed under page 56)

(5) ‹anchor: Ego de eipon; Pos (Greek col 100)› · call in col 99

Pro πῶς, quod unice huc quadrat, in ms. utroque exaratum τις.

For πῶς, which alone fits here, τις is written in both manuscripts.

(printed under page 56)

(6) ‹anchor: legetai Hera (Greek col 100)› · call in col 99

Antithesim quamdam in duobus hisce nominibus Ἥρα et Οὐρανία captat auctor, prioris derivatione facta ab ἔρα, terra, ut adeo ἥρα sit quasi terrestris.

The author is after a kind of antithesis in these two names, Ἥρα and Οὐρανία, deriving the former from ἔρα, earth, so that ἥρα would be, as it were, earthly.

(printed under page 56)

(7) ‹anchor: Megas gar Helios (Greek col 100)› · call in col 99

Sic codex 61. Codex 119 simpliciter, ὁ μὲν γὰρ Ἥλιος.

So codex 61. Codex 119 simply [reads] ὁ μὲν γὰρ Ἥλιος.

(printed under page 56)

(8) ‹anchor: hena monon ichthyn (Greek col 100)› · call in col 99

Optime haec illustrat locus S. Augustini De civit. Dei, lib. XVIII, c. 23: « Horum Graecorum quinque verborum, quae sunt Ἰησοῦς Χριστὸς Θεοῦ Υἱὸς Σωτήρ, quod est Latine, Jesus Christus Dei Filius Salvator si primas litteras jungas, erit ἰχθύς, id est piscis, in quo nomine mystice intelligitur Christus, eo quod in hujus mortalitatis abysso velut in aquarum profunditate vivus, hoc est sine peccato, esse potuerit. » Caeterum usus mysticae hujus appellationis Augustini aevo longe antiquior, quod vel ex solo Clementis Alexandrini hymno in Christum patet.

A passage of St Augustine, City of God, book XVIII, ch. 23, illustrates this best: "If you join the first letters of these five Greek words, Ἰησοῦς Χριστὸς Θεοῦ Υἱὸς Σωτήρ, which in Latin is Jesus Christ, Son of God, Saviour, the result will be ἰχθύς, that is, fish, in which name Christ is mystically understood, because in the abyss of this mortality, as in the depth of the waters, he was able to be alive, that is, without sin." The use of this mystical title, moreover, is far older than Augustine's age, as is clear from the hymn to Christ of Clement of Alexandria alone.

(printed under page 56)

(9) ‹anchor: kai ton panta kosmon (Greek col 100)› · call in col 99

Copula καί in utroque ms. deest.

The conjunction καί is missing in both manuscripts.

(printed under page 56)

Page

running head: 99 JULIUS AFRICANU
marginal letters: A investigantes, latet.; B Gratulor tibi,; C plicantes : Scaturigo; D (96) Vocem ἀλκλαρίαις,
old-edition numerals: (none)
other: facing Latin version, not set

PG 10:100

φιλοπονοῦντας. Ὅσα γοῦν ἐν ταῖς χρυσαῖς ἀλκλαρίαις κεκόλαπται, καὶ κεῖται ἐν τοῖς ἱεροῖς βασιλείοις, λέξω, ὅτι ἐκ τῶν πρὸς ἐνταῦθα ἱερῶν καὶ τῶν ἐν αὐτοῖς ἱερέων ἤκουσται ὄνομα Χριστοῦ.

those who labour diligently. Whatever, then, has been engraved on the golden tablets and lies in the sacred royal archives, I shall relate, because from the temples here and the priests in them the name of Christ has been heard.

Τὸ γὰρ ἱερὸν τῆς Ἥρας ἐστὶν ἐκεῖ ἐπέκεινα τῶν βασιλικῶν μελάθρων, ὅπερ Κῦρος ὁ βασιλεὺς, ὁ πάσης εὐσεβείας γνώστης, κατεσκεύασε καὶ ἀνέθηκεν ὀνόματα θεῶν, ἀνδριάντας χρυσοῦς καὶ ἀργυροῦς, καὶ ἐκόσμησεν αὐτοὺς λίθοις πολυτελέσιν, ἵνα μὴ ταύτης κοσμήσεως λέγων διασύρω τὸν λόγον.

For the temple of Hera is there beyond the royal palace, which Cyrus the king, the knower of all piety, built, and dedicated in it the names of the gods, statues of gold and silver, and adorned them with precious stones, lest by speaking of this adornment I should draw out the discourse at length.

Κατ' ἐκείνας δὲ τὰς ἡμέρας (ὡς αἱ γεγραμμέναι πτύχες διδάσκουσιν) εἰσελθόντος τοῦ βασιλέως εἰς τὸ ἱερὸν καὶ λύσιν ὀνειράτων τινῶν δεξομένου, ἔφη αὐτῷ ὁ ἱερεὺς Προυπούπιος· Συγχαίρω σοι, δέσποτα. Ἡ Ἥρα ἐν γαστρὶ ἔλαβεν. Ὁ δὲ βασιλεὺς μειδιάσας λέγει αὐτῷ· Ἡ θανοῦσα ἐν γαστρὶ ἔχει; Ὁ δὲ ἔφη· Ναί. Ἡ θανοῦσα ἀνέζησε, καὶ ζωὴν γεννᾷ. Ὁ δὲ βασιλεύς· Τί τοῦτο; Σαφήνισόν μοι. Ὁ δέ· Ἀληθῶς, δέσποτα, καιρὸς ἔφθασε τῶν τούτων. Πᾶσαν γὰρ τὴν νύκτα τὰ ἀγάλματα ἔμειναν χορεύοντα, τά τε ἀνδρικὰ καὶ τὰ γυναικεῖα, λέγοντα ἀλλήλοις· Δεῦτε, συγχαίρωμεν τῇ Ἥρᾳ. Καὶ λέγουσί μοι· Προφῆτα, ὕπαγε, συγχάρηθι τῇ Ἥρᾳ, ὅτι ἐφιλήθη. Ἐγὼ δὲ εἶπον· Πῶς ἔχει φιληθῆναι ἡ μὴ οὖσα; Ἅτινα λέγουσιν, ὅτι ἀνέζησε, καὶ οὐκέτι λέγεται Ἥρα, ἀλλ' Οὐρανία. Μέγας γὰρ Ἥλιος ἐφίλησεν αὐτήν. Αἱ δὲ θήλειαι πρὸς τοὺς ἄνδρας ἔλεγον, δῆθεν τὸ πρᾶγμα διευτελίζουσαι· Πηγή ἐστιν ἡ φιληθεῖσα· μὴ γὰρ ἡ Ἥρα τέκτονα ἐμνηστεύσατο; καὶ λέγουσιν οἱ ἄνδρες· Ὅτι μὲν Πηγὴ δικαίως εἴρηται, ἀποδεχόμεθα. Μυρία δὲ αὐτῆς τοὔνομα, ἥτις ἐν μήτρᾳ ὡς ἐν πελάγει μυριαγωγὸν ὁλκάδα φέρει. Ἡ δὲ καὶ Πηγὴ αὕτη, οὕτω νοείσθω· Πηγὴ ὕδατος πηγὴν πνεύματος ἀενναΐζει. ἕνα μόνον ἰχθὺν ἔχουσα, τῷ τῆς θεότητος ἀγκίστρῳ λαμβανόμενον καὶ τὸν πάντα κόσμον, ὡς ἐν θαλάσσῃ διαγινόμενον,

And in those days (as the inscribed tablets teach), when the king had entered into the temple to receive the interpretation of certain dreams, the priest Prupupius said to him: I rejoice with you, master. Hera has conceived in the womb. And the king, smiling, says to him: Does she who is dead have child in the womb? And he said: Yes. She who was dead has come back to life, and brings forth life. And the king: What is this? Explain it to me. And he: Truly, master, the time for these things has arrived. For all through the night the statues remained dancing, both the male and the female, saying to one another: Come, let us rejoice with Hera. And they say to me: Prophet, go, rejoice with Hera, because she has been loved. And I said: How can she who does not exist be loved? Whereupon they say that she has come back to life, and is no longer called Hera, but Urania. For the great Sun has loved her. And the females said to the males, disparaging the matter, forsooth: It is Pege [the Fountain] who has been loved; for did Hera betroth herself to a carpenter? And the males say: That she is rightly called Pege, we accept. Yet her name is Myria, who bears in her womb as on the sea a merchant-vessel of ten thousand measures' burden. And this Pege also, let her be understood thus: A fountain of water pours forth an ever-flowing fountain of spirit, having one fish alone, taken with the hook of divinity, and nourishing with his own flesh the whole world, as though abiding

Editors' notes and page, col. 100

Page

running head: LIUS AFRICANUS. 100
marginal letters: A φιλοπονοῦντας. Ὅσα; B αὐτῷ ὁ ἱερεὺς; C φιληθεῖσα· μὴ; D (6) Antithesim quamdam
old-edition numerals: (none)
other: word split at column break: διαγινό-

PG 10:101

ἰδίᾳ σαρκὶ τρέφοντα. Καλῶς ἔφητε· Τέκτονα ἔχει ἐκείνη· ἀλλ' οὐκ ἐκ λέχους ἴσον τίκτει τὸν τέκτονα. Οὗτος γὰρ ὁ γεννώμενος τέκτων, ὁ τοῦ τεκτονάρχου παῖς, τὸν τρισύστατον οὐρανοῦ ὄροφον ἐτεκτόνησε πανσόφοις τέχναις, τὴν τρικάτοικον ταύτην στεγοτίδα λόγῳ πήξας.

in the sea. Well have you spoken: She has a carpenter; yet not from a marriage-bed does she bear a carpenter like unto him. For this carpenter who is born, the child of the master-builder, framed with all-wise arts the triply-constituted roof of heaven, having fixed by his word this triply-inhabited dwelling.

Ἔμειναν γοῦν τὰ ἀγάλματα φιλονεικοῦντα περὶ Ἥρας καὶ Πηγῆς καὶ ὁμοφώνως εἶπον· Πληρουμένης τῆς ἡμέρας τὸ σαφὲς πάντες καὶ πᾶσαι γνωσόμεθα. Νῦν οὖν, δέσποτα, παράμεινον τὸ λοιπὸν τῆς ἡμέρας. Πάντως γὰρ ἥξει τὸ πρᾶγμα. Τὸ γὰρ ἀνακύψαν οὐκ ἔστι τὸ τυχόν.

So the statues remained disputing about Hera and Pege, and with one voice they said: When the day is fulfilled, all of us, both men and women, shall know the certainty. Now therefore, master, remain here for the rest of the day. For the matter will surely come to pass. For that which has come to light is no ordinary thing.

Μείναντος δὲ τοῦ βασιλέως ἐκεῖ καὶ θεωροῦντος τὰ ἀγάλματα, αὐτομάτως αἱ κινυρίστριαι ἤρξαντο κρούειν τὰς κινύρας, αἱ δὲ Μοῦσαι ᾄδειν καὶ ὅσα ἦν ἔνδον τετράποδα καὶ πετεινὰ ἀργυρόχρυσα, ἕκαστον τὴν ἰδίαν ἀπέστειλε φωνήν. Τοῦ δὲ βασιλέως φρικιάσαντος καὶ ὅλου φόβου πλησθέντος ἤμελλεν ἀναχωρεῖν. Οὐκ ἔφερε γὰρ τοῦ αὐτοματισμοῦ τὸν τάραχον. Λέγει οὖν αὐτῷ ὁ ἱερεύς· Ἀνάμεινον, βασιλεῦ. Πάρεστι γὰρ τελεία ἀποκάλυψις, ἣν Θεὸς θεῶν σαφηνίσαι ἡμῖν ἠρετίσατο.

And while the king remained there and watched the statues, of their own accord the harp-players began to strike their harps, and the Muses to sing, and all the quadrupeds and birds of silver and gold that were within, each sent forth its own voice. And when the king shuddered and was filled altogether with fear, he was about to withdraw. For he could not bear the commotion of the self-moved marvel. The priest, therefore, says to him: Remain, O king. For a complete revelation is at hand, which the God of gods has chosen to make plain to us.

Τούτων δὲ οὕτω λεχθέντων διήνοικτο ὁ ὄροφος καὶ κατῆλθεν ἀστὴρ λαμπρὸς καὶ ἔστη ἐπάνω τῆς στήλης τῆς Πηγῆς, καὶ φωνὴ ἠκούσθη τοιαύτη· Δέσποινα Πηγὴ, ὁ μέγας Ἥλιος ἀπέστειλέ με, μηνῦσαί σοι ἅμα καὶ διακονῆσαι τὰ πρὸς τόκον, ἀμίαντον γάμον ποιούμενος πρὸς σὲ, μῆτερ τοῦ πρώτου πάντων τῶν ταγμάτων γινομένη, νύμφη τριωνύμου μονοθεΐας οὖσα. Καλεῖται δὲ τὸ ἄσπορον βρέφος Ἀρχὴ, καὶ Τέλος, ἀρχὴ μὲν σωτηρίας, τέλος δὲ ἀπωλείας.

And when these things had been thus spoken, the roof was opened, and a bright star came down and stood above the pillar of Pege, and such a voice as this was heard: Lady Pege, the great Sun has sent me both to announce to you and at the same time to minister the things pertaining to childbirth, making an undefiled marriage with you, who become the mother of the first of all the ranks, being the bride of the three-named Monotheism. And the seedless infant is called Beginning and End—the beginning of salvation, and the end of destruction.

Καὶ ταύτης τῆς φωνῆς δοθείσης ἅπαντα τὰ ἀγάλματα ἔπεσον ἐπὶ τὸ πρόσωπον, μόνης τῆς Πηγῆς ἱσταμένης, ἐν ᾗ εὕρηται παγὲν διάδημα βασιλικὸν, ἔχον ἐπάνω αὐτοῦ ἐξ ἄνθρακος καὶ σμαράγδου λιθοκόλλητον ἀστέρα. Ὑπεράνω δὲ αὐτῆς ἵστατο ὁ ἀστήρ.

And when this voice was uttered, all the statues fell upon their faces, Pege alone standing, upon whom was found fixed a royal diadem, having above it a star set with precious stones of carbuncle and emerald. And high above her stood the star.

Ταχὺ δὲ προστάττει ὁ βασιλεὺς, εἰσενέγκαι πάντας τοὺς σημειολύτας καὶ σοφοὺς, ὅσοι ἦσαν ὑπὸ τὴν βασιλείαν αὐτοῦ. Τῶν δὲ κηρύκων ταῖς σάλπιγξιν ἐπισπευδόντων πάντων, παρεγένοντο πάντες ἐν τῷ ἱερῷ. Ὡς δὲ εἶδον τὸν ἀστέρα ἐπάνω τῆς Πηγῆς, καὶ τὸ διάδημα ἅμα τῷ ἀστέρι καὶ τῷ λίθῳ, τὰ δὲ ἀγάλματα ἐπ' ἐδάφους κείμενα, εἶπον· Βασιλεῦ, ῥίζα ἔνθεος καὶ βασιλικὴ ἀνέκυψε, οὐρανίου καὶ ἐπιγείου βασιλέως χαρακτῆρα φέρουσα. Ἡ γὰρ Πηγὴ Μυρία

And swiftly the king commands to bring in all the interpreters of signs and wise men, as many as were under his kingdom. And as all the heralds hastened with their trumpets, all arrived in the temple. And when they saw the star above Pege, and the diadem together with the star and the stone, and the statues lying on the ground, they said: O king, a divine and royal root has sprung up, bearing the impress of the heavenly and earthly King. For Pege Myria

Editors' notes and page, col. 101

Footnotes

(10) ‹anchor: not visible on these images› · call in col 102

Pro τρέφοντα ms. uterque exhibet τρέφοντι.

For τρέφοντα both manuscripts give τρέφοντι.

(printed under page 57)

(11) ‹anchor: not visible on these images› · call in col 102

Pro λέχους ἴσον, quod ex conjectura postulante contextu reposui, in utroque ms. comparet monstrum λεχουσῶν.

For λέχους ἴσον, which I have restored by conjecture as the context demands, the monstrosity λεχουσῶν appears in both manuscripts.

(printed under page 57)

(12) ‹anchor: not visible on these images› · call in col 102

Vox στεγοτίς, inusitatae jam terminationis, ab omnibus etiam lexicis, quae quidem ego inspexi, exsulat; si genuina, certe pessimae notae. Intelligit autem auctor per τρικάτοιχον στεγοτίδα, id est tripliciter distinctam habitationem, aquam, aerem et terram, ceu totidem orbis terraquei partes, quarum quaevis peculiares incolas habet.

The word στεγοτίς, of an unusual ending, is also absent from all the lexicons, at least those I have consulted; if genuine, it is certainly of the worst stamp. By τρικάτοιχον στεγοτίδα, that is, a dwelling divided in three, the author means water, air and earth, as so many parts of the world of land and sea, each of which has its own inhabitants.

(printed under page 57)

(13) ‹anchor: not visible on these images› · call in col 102

Ms. uterque, ὁμοφώνω.

Both manuscripts, ὁμοφώνω.

(printed under page 57)

(14) ‹anchor: not visible on these images› · call in col 102

Ms. uterque, κινύστριαι.

Both manuscripts, κινύστριαι.

(printed under page 57)

(15) ‹anchor: not visible on these images› · call in col 102

Ms. uterque, κιθάρας, apposita in margine nota, legendum esse κινύρας.

Both manuscripts, κιθάρας, with a note added in the margin that κινύρας should be read.

(printed under page 57)

(16) ‹anchor: tes phones dotheises (Greek col 101)› · call in col 102

Ms. uterque, δοθήσης.

Both manuscripts, δοθήσης.

(printed under page 57)

(17) ‹anchor: paghen diadema (Greek col 101)› · call in col 102

Ms. uterque, διάσημα.

Both manuscripts, διάσημα.

(printed under page 57)

Footnotes

(18) ‹anchor: not visible on these images› · call in col 103

Ms. uterque, Μυρίας.

Both manuscripts, Μυρίας.

(printed under page 58)

(19) ‹anchor: not visible on these images› · call in col 103

Ms. uterque corruptissime, τῆς Βηθλεὲμ ἴτριδος ἐστὶ θυγάτηρ. Quod ulcus revocato genitivo Πηγῆς et adoptata lectione Βηθλεεμίτιδος feliciter sanasse mihi videor. Caeterum per Πηγὴν Βηθλεεμίτιδα intellige stirpem Davidicam, ex qua Mariam, Servatoris nostri matrem, originem duxisse constat.

Both manuscripts, most corruptly, τῆς Βηθλεὲμ ἴτριδος ἐστὶ θυγάτηρ. I think I have happily healed this sore by restoring the genitive Πηγῆς and adopting the reading Βηθλεεμίτιδος. By the "Bethlehemite Spring", moreover, understand the stock of David, from which, as is agreed, Mary, the mother of our Saviour, took her origin.

(printed under page 58)

(20) ‹anchor: not visible on these images› · call in col 103

Sic ms. uterque; praeferrem tamen, quod et in versione expressi, genitivum τερατουργουμένων, cum litterae ejusdem soni a librariis saepissime inter se commutentur, exemplis evidentissimis vel in his adnotationibus obviis.

So both manuscripts; I would nevertheless prefer the genitive τερατουργουμένων, which I have also expressed in the translation, since letters of the same sound are very often interchanged by copyists, as the very evident examples met even in these notes show.

(printed under page 58)

(21) ‹anchor: not visible on these images› · call in col 103

Ms. uterque, ἐξάρῃ.

Both manuscripts, ἐξάρῃ.

(printed under page 58)

(22) ‹anchor: not visible on these images› · call in col 103

Ms. uterque, depravatissime, ἐν αὐτῇ ἐάσῃ, pro quo substitui ἀναιρήσει. Qui absque subsidio correctioris codicis melius quidquam protulerit, erit mihi magnus Apollo.

Both manuscripts, most corruptly, ἐν αὐτῇ ἐάσῃ, for which I have substituted ἀναιρήσει. Whoever produces anything better without the help of a more correct codex will be a great Apollo to me.

(printed under page 58)

(23) ‹anchor: not visible on these images› · call in col 103

Pro εὑρήσεις codex 61 refert εὑρίσῃς.

For εὑρήσεις codex 61 gives εὑρίσῃς.

(printed under page 58)

(24) ‹anchor: me thorobadei (Greek col 104)› · call in col 103

Vox haec, in qua ms. ambo conveniunt, per librarii cujusdam, cui dictabatur, imperitiam ex imperativo θορύβηθι verbi θορυβέω videtur exorta. Suffragatur saltem quaedam soni affinitas, in talibus raro spernenda.

This word, in which both manuscripts agree, seems to have arisen from the imperative θορύβηθι of the verb θορυβέω through the inexperience of some copyist to whom the text was being dictated. A certain likeness of sound at least supports this, and in such matters it is rarely to be despised.

(printed under page 58)

(25) ‹anchor: auta paresti (Greek col 104)› · call in col 103

Ms. uterque, παρέστη.

Both manuscripts, παρέστη.

(printed under page 58)

(26) ‹anchor: he eudaimonousa (Greek col 104)› · call in col 103

Ms. uterque, εὐδαιμονῶσα, ut et δυσδαιμονῶσα.

Both manuscripts, εὐδαιμονῶσα, as also δυσδαιμονῶσα.

(printed under page 58)

(27) ‹anchor: Bethleem tekein (Greek col 104)› · call in col 103

Ms. uterque, τεχῆν.

Both manuscripts, τεχῆν.

(printed under page 58)

Page

running head: 103 JULIUS AFRICA
marginal letters: A gia, divino numine; B Bacchus, solus; C imaginem cum imagine; D Rex itaque, nulla
old-edition numerals: (none)
other: facing Latin version, not set; full-width Latin lines cut off at right edge, not set

PG 10:104

Πηγῆς τῆς Βηθλεεμίτιδος ἐστὶ θυγάτηρ. Τὸ δὲ διάδημα βασιλικὸς τύπος, ὁ δὲ ἀστὴρ οὐράνιόν ἐστι μήνυμα, ἐπὶ γῆς τερατουργούμενον. Ἐξ Ἰούδα ἀνέστη βασιλεία, ἥτις ἅπαντα τῶν Ἰουδαίων ἐξαρεῖ τὰ μνημόσυνα. Τὸ δὲ τοὺς θεοὺς ἐδαφισθῆναι, τέλος τῆς τιμῆς αὐτῶν ἔφθασεν. Ὁ γὰρ ἐλθὼν, πρεσβυτέρας ἀξίας ὢν, πάντας τοὺς νεάζοντας ἀναιρήσει. Νῦν οὖν, βασιλεῦ, πέμψον εἰς Ἱεροσόλυμα. Εὑρήσεις γὰρ τὸν Χριστὸν τοῦ παντοκράτορος, σωματικῶς σωματικαῖς ἀγκάλαις γυναικείαις βασταζόμενον. Ἔμεινε δὲ ὁ ἀστὴρ ἐπάνω τῆς Πηγῆς, καλουμένης Οὐρανίας, ἄχρις ἂν ἐξῆλθον οἱ μάγοι, καὶ τότε μετ' ἐκείνων ἐπορεύθη.

is a daughter of the Bethlehemite Pege. And the diadem is a royal type, and the star is a heavenly message, wrought as a wonder upon earth. Out of Judah has arisen a kingdom which will blot out all the memorials of the Jews. And as for the gods being dashed to the ground, the end of their honour has arrived. For he who has come, being of more ancient dignity, will destroy all the upstarts. Now therefore, O king, send to Jerusalem. For you will find the Christ of the Almighty, bodily borne in the bodily arms of a woman. And the star remained above Pege, who is called Urania, until the Magi went forth, and then it journeyed with them.

Ἑσπέρας δὲ βαθείας ἐφάνη ἐν τῷ ἱερῷ Διόνυσος οὐ μετὰ τῶν Σατύρων, λέγων τοῖς ἀναθήμασι· Πηγὴ οὐκ ἔστι μία ἐξ ἡμῶν, ἀλλ' ὑπὲρ ἡμᾶς χρηματίζει, τινὰ γεννῶσα ἄνθρωπον, θείας τύχης σύλλημμα. Ἱερεῦ Προυπούπιε, τί καθίζῃ ἐνταῦθα πράττων; Πρᾶξις ἔγγραφος ἔφθασε καθ' ἡμῶν καὶ μέλλομεν ὑπὸ ἐμπράκτου προσώπου ἐλέγχεσθαι ὡς ψευδεῖς. Ἃ ἐφαντάσαμεν, ἐφαντάσαμεν, ἃ ἤρξαμεν, ἤρξαμεν. Οὐκέτι χρησμοὺς διδόαμεν. Ἤρθη ἀφ' ἡμῶν ἡ τιμή. Ἄδοξοι καὶ ἀγέραστοι γεγόναμεν. Εἷς μόνος, ἐκ πάντων ἀναλαβὼν τὴν ἰδίαν τιμήν. Λοιπὸν μὴ θροβαδεῖ, οὐκέτι Πέρσαι γῆς καὶ ἀέρος φόρους ἀπαιτῶσιν. Ὁ γὰρ στήσας αὐτὰ πάρεστι, πρακτικοὺς φόρους τῷ πέμψαντι κομίζων, ὁ τὴν παλαιὰν εἰκόνα ἀνακτίζων, καὶ τὴν εἰκόνα τῇ εἰκόνι συντιθεὶς καὶ τὸ ἀνόμοιον ἐφ' ὁμοίωσιν διδούς. Οὐρανὸς γῇ συγχαίρει, ἡ δὲ γῆ καυχᾶται, οὐράνιον δεχομένη καύχημα. Ἃ οὐ γέγονεν ἄνω, γέγονε κάτω. Ὅν ἡ εὐδαιμονοῦσα τάξις οὐκ εἶδεν, ἡ δυσδαιμονοῦσα θεωρεῖ. Ἐκείνοις φλὸξ ἀπειλεῖ, τούτοις δρόσος παρέστη. Τῆς Μυρίας ἡ εὐτυχία, Πηγὴν κατὰ τῆς Βηθλεὲμ τεκεῖν καὶ χάριν χάριτος συλλαβεῖν. Ἡ Ἰουδαία ἤνθησεν· αὕτη δὲ μαραίνεται. Τοῖς ἐθνικοῖς καὶ ἀλλογενέσι σωτηρία ἦλθε· τοῖς ταλαιπωροῦσιν ἀνάψυξις πλεονάζει. Ἀξίως αἱ γυναῖκες χορεύουσι, λέγουσαι· Κυρία Πηγὴ ναματοφόρε, ἡ οὐρανίου ἀστέρος γειναμένη μήτηρ, ἡ ἀπὸ καύματος δροσίζουσα νεφέλη, μνημόνευε τῶν σῶν οἰκετίδων, δέσποινα.

And late in the evening Dionysus appeared in the temple without the Satyrs, saying to the votive statues: Pege is not one of us, but ranks above us, giving birth to a certain man, the conception of a divine lot. Priest Prupupius, why do you sit here doing this? A written indictment has arrived against us, and we are about to be convicted as liars by an active person. What delusions we wrought, we wrought; what rule we held, we held. No longer do we give oracles. Honour has been taken away from us. Inglorious and unrewarded have we become. There is One alone, who has resumed from all His own proper honour. Henceforth be not troubled; no longer shall the Persians demand tributes of earth and air. For He who established them is present, bringing active tributes to Him who sent Him, He who rebuilds the ancient image, and joins the image to the image, and gives what was unlike unto likeness. Heaven rejoices with earth, and earth glories, receiving a heavenly boast. Things that have not come to pass above, have come to pass below. Him whom the happy order did not see, the unhappy beholds. Them flame threatens; by these dew is present. It is the good fortune of Myria to give birth to a Fountain in Bethlehem and to conceive grace of grace. Judaea has blossomed, while this land withers. To the Gentiles and strangers salvation has come; for the afflicted refreshment abounds. Worthily do the women dance, saying: Lady Pege, stream-bearing, mother who has given birth to a heavenly star, cloud bedewing from the heat, remember your handmaids, O lady.

Ὁ οὖν βασιλεὺς μηδαμῶς ἀναμείνας ἔπεμψε τῶν ὑπὸ τὴν βασιλείαν αὐτοῦ μάγων μετὰ δώρων, τοῦ ἀστέρος αὐτοὺς ὁδηγήσαντος. Ὡς δὲ ὑπέστρεψαν,

The king, therefore, without waiting at all, sent some of the Magi who were under his kingdom with gifts, the star guiding them. And when they returned,

Editors' notes and page, col. 104

Page

running head: ULIUS AFRICANUS. 104
marginal letters: A ρία Πηγῆς; B οὐ μετὰ τῶν; C ἡ δὲ γῆ καυχᾶται,; D Ὁ οὖν βασιλεὺς
old-edition numerals: (none)
other: begins with fragment ρία; full-width facing Latin lines after first and second paragraphs cut off at left edge, not set

PG 10:105

διηγήσαντο τοιαῦτα τοῖς τότε πάλιν, ἅπερ καὶ αὐτὰ χρυσοῖς πετάλοις ἀνεγράφησαν οὕτως·

they related such things as these again to the men of that time, which also themselves were inscribed on golden plates thus:

Φθασάντων δὲ ἡμῶν εἰς τὰ Ἱεροσόλυμα, τὸ μὲν σημεῖον ἅμα τῇ παρουσίᾳ ἡμῶν πάντας ἐκίνησε. Τί τοῦτο, φασὶ, Περσῶν σοφοὺς παρεῖναι μετὰ ἀπειροφανείας; Καὶ ἠρώτων ἡμᾶς οἱ πρῶτοι τῶν Ἰουδαίων· Τί τὸ ἑπόμενον καὶ δι' ὧν πάρεστε; Καὶ εἴπομεν· Ὅν λέγετε Μεσσίαν, ἐτέχθη. Οἱ δὲ ἐθορυβοῦντο καὶ ἀντιστῆναι ἡμῖν οὐκ ἐτόλμων. Οἱ δὲ εἶπαν ἡμῖν· Τὴν οὐράνιον δίκην, εἴπατε ἡμῖν, τί ἔγνωτε. Οἳ εἴπαμεν αὐτοῖς· Ἀπιστίαν νοσεῖτε, καὶ οὔτε χωρὶς ὅρκου, οὔτε μεθ' ὅρκου πιστεύετε, ἀλλὰ τῷ ἀβουλήτῳ ἑαυτῶν σκοπῷ ἀκολουθεῖτε. Ὁ γὰρ Χριστὸς, ὁ τοῦ Ὑψίστου παῖς, ἐγεννήθη, καταλύων τὸν νόμον ὑμῶν, καὶ τὰς συναγωγάς. Καὶ διὰ τοῦτο ὑπὲρ μαντείας ἀρίστης ὥσπερ καταταξευόμενοι, οὐχ ἡδέως ἀκούετε τὸ ὄνομα τοῦτο, ὅπερ αἰφνίδιον ἐπέστη καθ' ὑμῶν. Οἱ δὲ καθ' ἑαυτοὺς βουλευσάμενοι, παρεκάλεσαν ἡμᾶς, δεξαμένους δῶρα παρασιωπῆσαι τὸ τοιοῦτον ἐκ τῆς τοιαύτης χώρας αὐτῶν, « ἵνα μὴ ἀποστασία γένηται, φασὶν, εἰς ἡμᾶς. » Ἡμεῖς δὲ εἴπαμεν· Δῶρα ἡμεῖς εἰς τιμὴν αὐτοῦ ἠνέγκαμεν, πρὸς τὸ κηρύξαι, ἅπερ ἔγνωμεν ἐν τῇ χώρᾳ ἡμῶν, μεγαλεῖα ἐν τῷ γεννᾶσθαι αὐτὸν, καὶ λέγετε λαβόντας ἡμᾶς δῶρα, τὰ ὑπερουρανίου Θεότητος δημοσιευθέντα κρύψαι καὶ τὰ τοῦ ἰδίου βασιλέως ἐντάλματα παριδεῖν; Οἱ δὲ, πολλὰ παρακαλέσαντες ἡμᾶς, ἀπέλυσαν. Τοῦτο δέ τε βασιλεύοντος τῆς Ἰουδαίας μεταστειλαμένου ἡμᾶς, καὶ λαλήσαντος πρὸς ἡμᾶς τινα καὶ ἐρωτήσαντος, ἅτινα ε⟨ἴ⟩παμεν αὐτῷ, εἰς ἅπερ καὶ ἐχολώθη ὅλος. Ἀπέστημεν δὴ, ἀπ' αὐτοῦ, μὴ προσέχοντες αὐτῷ, εἰ μὴ ὡς ἑνὶ εὐτελεῖ.

When we arrived at Jerusalem, the sign together with our arrival stirred everyone. What is this, they say, that wise men of the Persians are present with an unheard-of manifestation? And the chief men of the Jews asked us: What is to follow, and wherefore are you present? And we said: He whom you call Messiah has been born. And they were troubled, yet did not dare to withstand us. And they said to us: By heavenly justice, tell us what you have learned. And we said to them: You are sick with unbelief, and neither without an oath nor with an oath do you believe, but you follow your own ill-advised purpose. For the Christ, the Child of the Most High, has been born, dissolving your law and your synagogues. And therefore, as though shot down with arrows at a most excellent oracle, you do not gladly hear this name, which has suddenly come upon you. And they, having taken counsel among themselves, besought us to accept gifts and keep silence about such a matter as this on departing from this land of theirs, "lest a revolt arise," they say, "against us." But we said: We have brought gifts in His honour, in order to proclaim the mighty works which we learned in our own land at His birth; and do you tell us to take gifts and hide the things published abroad by the supercelestial Divinity and disregard the commands of our own king? And they, having exhorted us much, let us go. And the same thing happened when he who was reigning over Judaea sent for us, and spoke certain things to us and questioned us, to which we told him what we had said, at which he also became altogether furious. We departed, then, from him, paying no more heed to him than to some common fellow.

Ἦλθομεν δὲ ἔνθα ἀπεστάλημεν, καὶ εἴδομεν τὴν γεννήσασαν καὶ τὸν γεννηθέντα, τοῦ ἀστέρος δεικνύοντος τὸ δεσποτικὸν βρέφος. Εἴπαμεν δὲ τῇ μητρί· Τίς καλῇ, περίφημε μῆτερ; Ἥτις λέγει· Μαριὰμ, δεσπόται. Εἴπομεν δὲ αὐτῇ· Πόθεν ὁρμωμένη; Ἡ δὲ, Ἐκ ταύτης, φησὶ, τῆς Βηθλεωτῶν χώρας. Εἴπαμεν δέ· Οὐκ ἔσχες ἄνδρα τινά; Ἡ δὲ φησί· Μεμνήστευμαι μόνον πρὸς γαμιαίων συμβόλων, μεμερισμένης δέ μου τῆς διανοίας. Οὐκ ἠβουλόμην γὰρ εἰς τοῦτο ἐλθεῖν. Πάνυ δὲ ὀλιγωρούσης μου, σαββάτου διαφαύσαντος καὶ ἡλίου εὐθὺς ἀνατείλαντος, ἐπέστη μοι ἄγγελος, εὐαγγελιζόμενός μοι ἐξαίφνης τόκον τινά. Καὶ θορυβηθεῖσα ἀνέκραξα· Μηδαμῶς μοι τοῦτο, Κύριε, ἄνδρα γὰρ οὐκ ἔχω. Καὶ ἐπίστωσέ με, βουλήσει Θεοῦ τὸν τόκον τοῦτον ἔχειν.

And we came to the place whither we had been sent, and we saw her who had given birth and Him who had been born, the star pointing out the Sovereign Infant. And we said to the mother: How are you called, renowned mother? And she says: Mary, masters. And we said to her: Whence do you come? And she says: From this country of the Bethlehemites. And we said: Did you not have a husband? And she says: I have only been betrothed with marriage covenants, while my mind was divided. For I did not wish to come to this. And while I was altogether averse to it, as the Sabbath was dawning and the sun was straightway rising, an angel stood by me, suddenly announcing to me the good tidings of a birth. And being troubled, I cried out: By no means let this happen to me, Lord, for I have no husband. And he assured me that by the will of God I should have this child.

Editors' notes and page, col. 105

Footnotes

(28) ‹anchor: not visible on these images› · call in col 106

Ms. uterque, πάλιν, καὶ ἅπερ καί. Primum καί aperte expungendum.

Both manuscripts, πάλιν, καὶ ἅπερ καί. The first καί is plainly to be struck out.

(printed under page 59)

(29) ‹anchor: not visible on these images› · call in col 106

Ms. uterque contra regulas grammaticae, φθάσαντες δὲ τὰ Ἱεροσόλυμα.

Both manuscripts, against the rules of grammar, φθάσαντες δὲ τὰ Ἱεροσόλυμα.

(printed under page 59)

(30) ‹anchor: not visible on these images› · call in col 106

Ms. uterque soloece, φησί, quod et infra.

Both manuscripts ungrammatically [read] φησί, as also below.

(printed under page 59)

(31) ‹anchor: not visible on these images› · call in col 106

Ms. uterque, καὶ διὰ τοῦτο ὡς ὑπὲρ μαντείας ἀρίστης κατατοξευόμενοι. Vel ita legendum, ut dedi, vel si particula ὡς loco suo relinquatur, ἀρίστης mutandum in χακίστης.

Both manuscripts, καὶ διὰ τοῦτο ὡς ὑπὲρ μαντείας ἀρίστης κατατοξευόμενοι. Either it is to be read as I have given it, or, if the particle ὡς is left in its place, ἀρίστης is to be changed to χακίστης.

(printed under page 59)

(32) ‹anchor: ta hyperouraniou (Greek col 105)› · call in col 106

Ms. uterque ὑπουρανίου.

Both manuscripts, ὑπουρανίου.

(printed under page 59)

(33) ‹anchor: Touto de te (Greek col 105)› · call in col 106

Subintellige ἐποιοῦμεν.

Understand ἐποιοῦμεν.

(printed under page 59)

(34) ‹anchor: lalesantos pros hemas (Greek col 105)› · call in col 106

Praepositio πρός in utroque ms. deest.

The preposition πρός is missing in both manuscripts.

(34*) ‹anchor: echolothe holos (Greek col 105)› · call in col 106 Locus turbatus, quem vertendo sanavit interpres. EDIT. PATROL.

A confused passage, which the translator healed in translating it. EDITOR OF THE PATROLOGIA.

(printed under page 59)

(35) ‹anchor: Apestemen de (Greek col 105)› · call in col 106

Ms. uterque, δέ.

Both manuscripts, δέ.

(printed under page 59)

Footnotes

(36) ‹anchor: Ὑπερῆρσαι (Greek col 108)› · call in col 108

Ms. uterque, ὑπερῆραι.

Both manuscripts, ὑπερῆραι.

(printed under page 60)

(37) ‹anchor: μακρὰς τὰς χεῖρας (Greek col 108)› · call in col 108

Ms. uterque, μαχρὶν τὴν χῆραν ἔχουσα.

Both manuscripts, μαχρὶν τὴν χῆραν ἔχουσα.

(printed under page 60)

(38) ‹anchor: γράφοντες οὕτως (Greek col 108)› · call in col 108

Ms. uterque perturbato prorsus sensu, ᾧ ἐχρηματίσθη γράφων οὕτως.

Both manuscripts, with the sense thrown into complete confusion, ᾧ ἐχρηματίσθη γράφων οὕτως.

(printed under page 60)

(39) ‹anchor: Οὐ καλῶς (Greek col 108)› · call in col 108

Cod. 199, οὐχ ἄλλως. Leg. διῳχεῖτο.

Codex 199, οὐχ ἄλλως. Read διῳχεῖτο.

(printed under page 60)

(40) ‹anchor: doulon aposteile (Greek col 108)› · call in col 108

Ms. uterque, ἀποστείλει.

Both manuscripts, ἀποστείλει.

(printed under page 60)

(41) ‹anchor: tous anthropous (Greek col 108)› · call in col 108 (note printed under col 108)

Ms. uterque ἀντάρτας, tyrannos. Quod cum hic locum habere non possit, mutavi in ἀνθρώπους. An forte legendum ἀντεργάτας?

Both manuscripts, ἀντάρτας, usurpers. Since this can have no place here, I have changed it to ἀνθρώπους. Or should ἀντεργάτας perhaps be read?

(printed under page 60)

(42) ‹anchor: topo katelyomen (Greek col 108)› · call in col 108 (note printed under col 108)

Ms. uterque, κατελύωμεν.

Both manuscripts, κατελύωμεν.

(printed under page 60)

(43) ‹anchor: To tachos exelthete (Greek col 108)› · call in col 108 (note printed under col 108)

Ms. uterque, ἐξέλθατε.

Both manuscripts, ἐξέλθατε.

(printed under page 60)

Page

running head: 107 JULIUS AFRICANUS. —
marginal letters: A Diximus autem; B Tollentes deinde; C trem, exhibito; D lorum. Amen.
old-edition numerals: (none)
other: facing Latin version, not set

PG 10:108

Ἡμεῖς δὲ εἴπαμεν αὐτῇ· Μῆτερ, μῆτερ, ἅπαντες οἱ θεοὶ Περσῶν ἐμακάρισάν σε. Τὸ καύχημά σου μέγα. Ὑπερῆρσαι γὰρ πάσας τὰς ἐνδόξους γυναῖκας, καὶ πασῶν βασιλίδων βασιλικωτέρα ἐφάνης.

And we said to her: Mother, mother, all the gods of the Persians have called you blessed. Great is your boast. For you have surpassed all glorious women, and have shown yourself more royal than all queens.

Τὸ δὲ παιδίον ἐν τῇ γῇ ἐκαθέζετο, δεύτερον, ὡς ἔλεγεν αὐτὴ, ἔτος αὐτῷ, μερικὸν τῆς τεκούσης ἔχον τὸν χαρακτῆρα. Ἦν δὲ αὕτη μακρὰς τὰς χεῖρας ἔχουσα, τὸ σῶμα τρυφερώτερον, σιτόχροος, στρογγυλοπρόσωπος, ἔχουσα τὴν χαίτην δεδεμένην. Ἔχοντες δὲ μεθ' ἑαυτῶν εὐφυῆ παῖδα ζωγράφον, ἀμφοτέρων τὴν ὁμοίωσιν τῇ χώρᾳ ἡμῶν ἠγάγομεν, καὶ ἐνετέθη ἐν τῇ χειρὶ ἡμῶν, ᾗ ἐχρηματίζομεν γράφοντες οὕτως ἐν τῷ διοπετεῖ ἱερῷ· Διῒ Ἡλίῳ, Θεῷ μεγάλῳ, βασιλεῖ Ἰησοῦ, τὸ Περσικὸν κράτος ἀνέθηκεν.

And the child was sitting on the ground, in His second year, as she herself said, having in part the likeness of her who bore Him. And she had long hands, was somewhat delicate in body, wheaten-complexioned, round-faced, having her hair bound up. And having with us a skilful servant who was a painter, we brought the likeness of them both to our country, and it was dedicated by our own hand, wherewith we inscribed it, writing thus in the temple fallen from heaven: To Zeus Helios, the great God, King Jesus, the Persian power has dedicated this.

Ἄραντες δὲ τὸ παιδίον ἕκαστος ἡμῶν καὶ ἐν ἀγκάλαις βαστάσαντες, ἀσπασάμενοι αὐτὸ καὶ προσκυνήσαντες, δεδώκαμεν αὐτῷ χρυσὸν, σμύρναν καὶ λίβανον, εἰπόντες αὐτῷ· Σοὶ τὰ σὰ φιλοτιμοῦμεν, οὐρανοδύναμε Ἰησοῦ. Οὐ καλῶς διοικεῖτο τὰ ἀδιοίκητα, εἰ μὴ σὺ παρείης. Οὐχ ἑτέρως ἐμίσγετο τὰ ἄνω τοῖς κάτω, εἰ μὴ αὐτὸς κατέβης. Οὐ τοσοῦτον ἀνύεται διακονία, εἰ τόν τε δοῦλον ἀποστείλῃ τις, ὡς ὅσον ἑαυτὸν παραγενέσθαι, οὐδὲ βασιλεὺς πέμπων ἐπὶ πόλεμον σατράπας, ὡς ὅσον τὸ ἑαυτὸν ἐνδημῆσαι. Ἔπρεπε τοῦτο τῇ σοφῇ σου μεθόδῳ, τοὺς ἀνθρώπους μεθοδεῦσαι τοιούτως.

And each of us taking up the child and carrying Him in our arms, having kissed Him and worshipped Him, we gave Him gold, myrrh, and frankincense, saying to Him: To Thee we offer Thine own, O Jesus, mighty as heaven. Things ungovernable were not well governed unless Thou wert present. Things above were not otherwise mingled with things below unless Thou Thyself camest down. Service is not so well accomplished if one sends his servant, as when he comes himself; nor when a king sends satraps to war, as when he is present in person. This befitted Thy wise method, to deal with men in such a way.

Τὸ δὲ παιδίον ἐσκίρτα, καὶ ἐγέλα ταῖς κολακείαις καὶ τοῖς λόγοις ἡμῶν. Καὶ συνταξάμενοι τῇ μητρὶ καὶ αὐτὴ ἡμᾶς τιμήσασα καὶ ἡμεῖς δοξάσαντες, ὡς ἔδει, ἤλθομεν, ἐν ᾧ τόπῳ κατελύομεν. Καὶ ἑσπέρας γενομένης ἐπέστη ἡμῖν τις φοβερὸς καὶ ἐκπλαγὴς, λέγων ἡμῖν· Τὸ τάχος ἐξέλθετε, μή τινα ἐπιβουλὴν ὑποστῆτε. Ἡμεῖς δὲ μετὰ δειλίας εἴπαμεν· Καὶ τίς ἐστιν ὁ ἐπιβουλεύων τῇ τοσαύτῃ πρεσβείᾳ, θεῖε στρατηγέ; Ὁ δέ· Ἡρώδης. Ἀλλὰ πάραυτα ἀναστάντες πορεύεσθε ἐν εἰρήνῃ διασωζόμενοι.

And the child leaped for joy and laughed at our caresses and our words. And having bidden farewell to the mother, and she having honoured us and we having glorified her, as was fitting, we came to the place where we were lodging. And when evening had come, there stood by us a certain terrible and awe-inspiring figure, saying to us: Depart with all speed, lest you suffer some plot. And we with fear said: And who is it that plots against so great an embassy, divine commander? And he: Herod. But rise up immediately and journey in peace, being kept safe.

Ἡμεῖς δὲ ταχύναντες ἀπήραμεν ἐκεῖθεν πάσῃ σπουδῇ, καὶ ἅπαντα ἐπηγγείλαμεν, ἃ εἴδομεν, ἐν Ἱερουσαλήμ. Ἰδοὺ οὖν τοσαῦτα περὶ Χριστοῦ ἐλέξαμεν ὑμῖν καὶ εἴδομεν Χριστὸν, Σωτῆρα ἡμῶν, Θεὸν καὶ ἄνθρωπον γνωριζόμενον. Αὐτῷ ἡ δόξα καὶ τὸ κράτος εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.

And we, hastening, departed thence with all speed, and reported all that we had seen in Jerusalem. Behold, therefore, so much concerning Christ have we spoken to you, and we saw Christ, our Saviour, made known as God and man. To Him be the glory and the dominion unto the ages of the ages. Amen.

Editors' notes and page, col. 108