PG 10 · cols. 209–222

S. Anatolius Alexandrinus, Canon paschalis

Editors' preface

S. ANATOLII ALEXANDRINI CANON PASCHALIS

THE PASCHAL CANON OF ST ANATOLIUS OF ALEXANDRIA

E veteri ms. primum in lucem editus et brevi commentario illustratus ab Aegidio Bucherio Soc. Jesu.

First brought to light from an old manuscript and illustrated with a brief commentary by Aegidius Bucherius of the Society of Jesus.

CAP. I. Diversi ⟨d⟩iversorum circuli. Hippolyti cyclus. Periodus LXXXIV annorum. Locus Origenis de Paschate.

CHAPTER I. Diverse cycles of diverse authors. The cycle of Hippolytus. The period of 84 years. The passage of Origen concerning Easter.

De ratione ordinationis temporum ac vicissitudinum mundi dicturi, diversorum computariorum scita ponemus. Qui lunae tantummodo cursu computato, solis ascensum descensumque relinquentes, diversos circulos sibique contrarios, et in calculo verae computationis nunquam inventos, adjectis quibusdam problematibus, construxerunt, cum certum sit, computationis rationem, absque his ambobus simul concurrentibus, non esse probandam. Nam et in veteribus exemplaribus, id est Hebraeis et Graecis voluminibus, non tantum lunae cursum, sed etiam solis non solum gressus, sed et singula ac minutissima horarum momenta, quae in suo tempore, cum ratio poposcerit, proferemus, invenimus computata. E quibus Hippolytus XVI annorum circulum quibusdam ignotis lunae cursibus composuit. Alii XXV, alii XXX, nonnulli LXXXIV annorum

Being about to speak concerning the system of the arrangement of times and the alternations of the world, we shall set down the tenets of diverse computists. Who having computed the course of the moon only, leaving aside the ascent and descent of the sun, with certain problems added have constructed diverse cycles contrary to one another, and never found in the reckoning of true computation, whereas it is certain that a system of computation, without both of these concurring together, is not to be approved. For in the ancient copies also, that is, in the Hebrew and Greek volumes, we find computed not only the course of the moon, but also not only the advances of the sun, but even the single and most minute moments of hours, which in their proper time, when reason shall demand, we will bring forward. Out of which Hippolytus composed a cycle of 16 years with certain unknown courses of the moon. Others computing a cycle of 25, others of 30, some of 84

Editors' notes and page, col. 209

Footnotes

NOTE: Latin-only text (no Greek column); notes are filed under the column at whose foot they are printed. The calls of (8)–(13) are not visible in the lower part of the page (they stand in the title matter above). (printed under page 117)

(8) ‹anchor: not visible› · call in col 209

Bucher., De doctr. temp., p. 439-449.

Bucherius, De doctrina temporum, pp. 439–449.

(printed under page 117)

(9) ‹anchor: not visible› · call in col 209

Fontan., Hist. litter. Aquil. lib. v, c. 15, § 1, p. 380.

Fontanini, Historia litteraria Aquileiensis, book 5, ch. 15, § 1, p. 380.

(printed under page 117)

(10) ‹anchor: not visible› · call in col 209

Rufin., Hist. eccl. Euseb. lib. VII, c. 25.

Rufinus, Eusebius' Ecclesiastical History, book 7, ch. 25.

(printed under page 117)

Page

running head: S. ANATOLII ALEXANDRINI CA
marginal letters: A lis Anatoliani primus; B demum hac de; C CAP. I. Diversi
old-edition numerals: (none)
other: Latin only, no Greek printed; lis split from col. 208, me- split at end of upper section, an- split at end of lower section; editors' matter: lis Anatoliani ... and chapter summary CAP. I. Diversi ...; full-width title and subtitle below rule (S. ANATOLII AL[EXANDRINI] / CANON PASC[HALIS] / E veteri ms. primum in lucem editus et brevi [commentario illustratus ab Aegidio] / Bucherio Soc. Je[su.]) not set
other: a full-width band stands across cols 209/210 in mid-page: the 3 paragraph(s) above it in col 210 are set here, after the 1 above it in col 209 (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 word annorum was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 210
other: the column opens with the end of the previous work (another unit); not set here: the unit begins at CAP. I. Diversi
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circulum computantes, nunquam ad veram Paschae computandi rationem pervenerunt. Verum majores nostri, Hebraeorum et Graecorum librorum peritissimi (Isidorum, et Hieronymum, et Clementem dico), licet dissimilia mensium principia pro diversitate linguae senserint ; tamen ad unam eamdemque Paschae certissimam rationem, die et luna et tempore convenientibus, summa veneratione Dominicae resurrectionis, consenserunt. Sed et Origenes omnium eruditissimus, et calculi componendi perspicacissimus (quippe qui et χαλκευτής vocatus), libellum De Pascha luculentissime edidit. In quo annuntians de die Paschae, non solum lunae cursum et aequinoctii transitum intuendum, sed et solis transcensum, omnium tenebrarum tetras insidias et offendicula auferentis, et lucis adventum ac totius mundi elementorum virtutem et inspirationem afferentis, esse servandum, ita dicit : In die, inquit, Paschae non dico observandum ut dies Dominica inveniatur, et lunae VII dies transeundi, sed

years, never arrived at the true method of computing Easter. But our ancestors, most skilled in the books of the Hebrews and the Greeks (I mean Isidore, and Jerome, and Clement), although they held different beginnings of months according to the diversity of language, nevertheless agreed upon one and the same most certain method of Easter, with day and moon and season agreeing, in the highest veneration of the Lord's resurrection. Moreover Origen also, the most learned of all, and most perspicacious in framing a computation (inasmuch as he was also called χαλκευτής), most lucidly published a little book On Easter. Wherein declaring concerning the day of Easter that not only the course of the moon and the passage of the equinox is to be regarded, but also the ascent of the sun, taking away the foul snares and stumbling-blocks of all darkness, and bringing the advent of light and the power and inspiration of the elements of the whole world, is to be observed, he speaks thus: On the day of Easter, says he, I do not say that it is to be observed that the Lord's day be found, and seven days of the moon for passing over, but

Editors' notes and page, col. 210

Footnotes

(11) ‹anchor: not visible› · call in col 210

Usser., Synt. de LXX Interp., c. v, p. 50.

Ussher, Syntagma de Septuaginta interpretibus, ch. 5, p. 50.

(printed under page 117)

(12) ‹anchor: not visible› · call in col 210

Rufin., Hist. eccl. Euseb. lib. VII, c. 28.

Rufinus, Eusebius' Ecclesiastical History, book 7, ch. 28.

(printed under page 117)

(13) ‹anchor: not visible› · call in col 210

Vid. infr. col. 221.

See below, col. 221.

(printed under page 117)

(14) ‹anchor: et lunae VII› · call in col 210

Lunae VII. Forte lunae XIV. BUCHER.

"Of the moon VII": perhaps "of the moon XIV". BUCHERIUS.

(printed under page 117)

Page

running head: EXANDRINI CANON PASCHALIS.
marginal letters: A rito arguendum videatur; B Hunc itaque sancti; C norum circulum computantes
old-edition numerals: (none)
other: Latin only (except single Greek words αὐθεντία and χαλκευτής), no Greek column printed; rito and norum split from col. 209; editors' matter: rito arguendum ... maxime illustratur.; full-width title and subtitle below rule ([S. ANATO]LII ALEXANDRINI / [CANO]N PASCHALIS / ... litus et brevi commentario illustratus ab Aegidio / [Bu]cherio Soc. Jesu.) not set
other: the 3 paragraph(s) of this column above the full-width band are set under col 209 (reading order, moved on receipt)

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ut sol divisionem illam , lucis scilicet et tenebrarum, in exordio mundi, Domini dispensatione aequaliter compositam, transcendat; et ab una in duas, a duabus in tres, a tribus in quatuor, a quatuor in quinque, a quinque in sex horas, luce in solis ascensu crescente, tenebrae decrescant. a .., at vicesimi numeri adjectione completa, XII partes in uno eodemque die suppleantur. Sed et ego, si aliquid stillicidii , post quorumdam exuberantia eloquentiae scientiaeque flumina , tentassem inferre; quid aliud credendum esset, nisi jactantiae, et, ut verius dicam, dementiae ab omnibus esse ascribendum, nisi nos paulisper orationum tuarum pollicitarum animaret auxilium? quia credimus orationi ac fidei tuae nihil esse impossibile. Qua confidentia roborati, profundissimum obscurissimae computationis et improvisum pelagus, consurgentibus undique quaestionibus ac problematibus intumescentibus, ingrediemur verecundia contempta.

so that the sun transcends that division, namely of light and darkness, composed equally in the beginning of the world by the dispensation of the Lord; and from one to two, from two to three, from three to four, from four to five, from five to six hours, as the light increases in the ascent of the sun, the darkness decreases. A .., but, the addition of the twentieth number being completed, the twelve parts are filled out in one and the same day. And I too, if after the overflowing rivers of eloquence and knowledge of certain men I had attempted to bring in some little drop, what else would have to be believed than that it should be ascribed by all to boasting, and, to speak more truly, to madness, unless the help of your promised prayers encouraged us for a little? For we believe that nothing is impossible to your prayer and faith. Strengthened by this confidence, and setting bashfulness aside, we shall enter upon the deepest and unforeseen sea of a most obscure computation, with questions rising up on every side and problems swelling.

Editors' notes and page, col. 211

Footnotes

NOTE: Lower page: old Latin version (col 211) above Greek of Eusebius' excerpt (col 212), with Valesius' Latin translation set full-width beneath. Notes are filed under col 211; where the call is seen only in the Greek, the anchor given is Greek. (printed under page 118)

(15) ‹anchor: not visible› · call in col 211

A . . . . In ms. erat accc. Nescio an sit, ac cc. an ac c. BUCHER.

"A . . . .": the manuscript had "accc". I do not know whether it should be "ac cc." or "ac c." BUCHERIUS.

(printed under page 118)

(16) ‹anchor: not visible› · call in col 211

Id est VIII Kalendas. Ita expresse ms. codex, licet conformiter ad praecedentes numeros legendum esset XI. Credo esse verum antiqui textus vestigium. ID.

"That is, the 8th before the Kalends": so the manuscript codex expressly, although to agree with the preceding numbers it should read 11. I believe it is a true trace of the ancient text. THE SAME.

(printed under page 118)

(17) ‹anchor: not visible› · call in col 211

Ἔχει τοίνυν. Hic subaudiri aliquid manifestum est. Christophorsonus quidem festum paschale subaudiri existimavit; quod est absurdum. Neque enim Pascha incidit in novilunium primi mensis. Ego vero existimo scribendum esse ἔχεις: vel certe ἔχε in imperativo. VALES. — Graeca haec Anatoliana servavit nobis Eusebius Hist. eccl. lib. VII, cap. 32. Ea sistimus inter veterem interpretem Bucherianum, et recentiorem Valesium.

"Ἔχει τοίνυν" ("It has, then"): plainly something is to be understood here. Christophorson thought "the paschal feast" was to be understood, which is absurd, for Easter does not fall on the new moon of the first month. I think ἔχεις ("you have") should be written, or at least the imperative ἔχε ("have"). VALESIUS. — Eusebius preserved this Greek of Anatolius for us, Ecclesiastical History book 7, ch. 32. We set it between the old translator published by Bucherius and the more recent one of Valesius.

(printed under page 118)

(18) ‹anchor: not visible› · call in col 211

Τῇ κατ' Αἰγυπτίους μὲν Φαμενώθ. In cod. Med., Fuk. et Mazar. legitur τήν. Sed omnino legendum est τῇ, ut sequentia demonstrant. BUCHER.

"Τῇ κατ' Αἰγυπτίους μὲν Φαμενώθ" ("on [the day] of Phamenoth according to the Egyptians"): the Medicean, Fuk. and Mazarin manuscripts read τήν. But τῇ must certainly be read, as what follows shows. BUCHERIUS.

(printed under page 118)

(19) ‹anchor: καὶ ἄφεσιν (Greek)› · call in col 211

Καὶ ἄφεσιν τοῦ δρόμου. Hanc vocem non intellexerunt interpretes. Ἄφεσις proprie est transenna, ex qua emittuntur quadrigae, ut recte notavit Scaliger in notis ad Manilium pag. 126. Primum igitur dodecatemorium vocabatur ἄφεσις, quod ab illo tanquam a carceribus inciperet cursus planetarum. Ἄφεσις ergo idem est quod ἀφετηρία. VALES.

"Καὶ ἄφεσιν τοῦ δρόμου" ("and the starting-point of the course"): the translators did not understand this word. Ἄφεσις is properly the barrier from which the four-horse chariots are released, as Scaliger rightly noted in his notes on Manilius, p. 126. So the first twelfth-part [of the zodiac] was called ἄφεσις, because from it, as from the starting-gates, the course of the planets began. Ἄφεσις, then, is the same as ἀφετηρία. VALESIUS.

(printed under page 118)

(20) ‹anchor: λαμβάνοντας (Greek)› · call in col 211

Κατ' αὐτὴν λαμβάνοντας. Omnino scribendum est κατ' αὐτό, ut jam pridem conjeceram. Atque ita emendavit Petavius in animadversionibus ad Epiphanium, pag. 190, ubi hunc Anatolii locum diligenter exponit. In quo etiam exponendo egregiam operam navavit Aegidius Bucherius. ID.

"Κατ' αὐτὴν λαμβάνοντας" ("taking it according to it"): κατ' αὐτό should certainly be written, as I had long since conjectured. And so Petavius emended it in his notes on Epiphanius, p. 190, where he carefully expounds this passage of Anatolius. Aegidius Bucherius also did excellent work in expounding it. THE SAME.

(printed under page 118)

(21) ‹anchor: πρὸς αὐτῶν (Greek)› · call in col 211

Πρὸς αὐτῶν. Legeram πρός. Nunc vero in quibusdam schedis videtur esse πρό . . . . Ita in emendand. ad calcem edit. Cantabr.

"Πρὸς αὐτῶν": I had read πρός. But now in certain sheets it appears to be πρό ("before") . . . . So in the corrections at the end of the Cambridge edition.

(printed under page 118)

Editors' prose

Ancient version (Latin) II. De novilunio […] Est ergo in primo anno initium primi mensis, quod est XIX annorum circuli principium; secundum Aegyptios quidem mensis Phamenoth XXVI die; juxta Macedones vero Dystri mensis XXII die; secundum Romanos vero Martii mensis XXIII, id est VIII Kalendas Aprilis. In qua die non solum invenitur sol conscendisse primam partem, verum etiam quadram lunam (lege quartam diem) jam in ea die habere, id est in prima ex duodecim partibus. Haec autem particula prima ex XII vernale est aequinoctium; et ipsa est initium mensium, et caput circuli, et absolutio cursus stellarum, quae planetae, id est vagae, dicuntur, ac finis XII particulae, et totius circuli terminus. Et ideo dicimus, non parum delinquere eos, qui ante hoc initium novi anni Pascha putant esse celebrandum. III. Antiquorum J[…] Sed nec a nobis primis exordium sumit haec ratio: antiquis Judaeis fuisse comprobata monstratur et ante adventum Christi observata. Sicut evidenter docet

Page

running head: 211 S. ANATOLII A
marginal letters: A ut sol divisionem; B Aegyptios quidem; C Sed nec a nobis
old-edition numerals: (none)
other: Latin only in top paragraph (no Greek printed); Bucherius's old Latin version in chapters II-III alongside Greek in col. 212; full-width headings (II. De novilunio p..., III. Antiquorum J...) and full-width H. Valesii interpretatio block at bottom cut off at right edge (QA Q2a: now set whole under col 212, after the Greek)
other: page 118 in reading order; this file carries the upper halves of both columns (cols 211 and 212, joined mid-sentence at quid aliud | credendum). The ancient Latin version facing the Greek of chs. II-III (Est ergo..., Sed nec...) is not layer 1 and is set untranslated under Ancient version (Latin) above

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II. De novilunio primi mensis.

II. On the new moon of the first month.

Ἔχει τοίνυν ἐν τῷ πρώτῳ ἔτει τὴν νουμηνίαν τοῦ πρώτου μηνὸς, ἥτις ἁπάσης ἐστὶν ἀρχὴ τῆς ἐννεακαιδεκαετηρίδος · τῇ κατ' Αἰγυπτίους μὲν Φαμενὼθ ἕκτῃ καὶ εἰκάδι, κατὰ δὲ τοὺς Μακεδόνων μῆνας, Δύστρου δευτέρᾳ καὶ εἰκάδι· ὡς δ' ἂν εἴποιεν Ῥωμαῖοι, πρὸ ἕνδεκα Καλανδῶν Ἀπριλίων. Εὑρίσκεται δὲ ὁ ἥλιος ἐν τῇ προκειμένῃ Φαμενὼθ ἕκτῃ καὶ εἰκάδι οὐ μόνον ἐπιβὰς τοῦ πρώτου τμήματος, ἀλλ' ἤδη καὶ τετάρτην ἡμέραν ἐν αὐτῷ διαπορευόμενος. Τοῦτο δὲ τὸ τμῆμα, πρῶτον δωδεκατημόριον καὶ ἰσημερινὸν, καὶ μηνῶν ἀρχὴν, καὶ κεφαλὴν τοῦ κύκλου, καὶ ἄφεσιν τοῦ τῶν πλανητῶν δρόμου καλεῖν εἰώθασι· τὸ δὲ πρὸ τούτου, μηνῶν ἔσχατον καὶ τμῆμα δωδέκατον καὶ τελευταῖον δωδεκατημόριον, καὶ τέλος τῆς τῶν πλανητῶν περιόδου. Διὸ καὶ τοὺς ἐν αὐτῷ τιθεμένους τὸν πρῶτον μῆνα, καὶ τὴν τεσσαρεσκαιδεκάτην τοῦ Πάσχα κατ' αὐτὴν λαμβάνοντας, οὐ μικρῶς οὐδ' ὡς ἔτυχεν ἁμαρτάνειν φαμέν.

It has, therefore, in the first year the new moon of the first month, which is the beginning of the whole nineteen-year cycle, on the twenty-sixth of Phamenoth according to the Egyptians, and according to the months of the Macedonians on the twenty-second of Dystrus, or, as the Romans would say, on the eleventh day before the Kalends of April. And the sun is found on the aforesaid twenty-sixth of Phamenoth not only having entered upon the first segment, but already traversing the fourth day within it. This segment they are accustomed to call the first twelfth-part and equinoctial, and the beginning of the months, and the head of the cycle, and the starting-point of the course of the planets; whereas that before it they call the last of the months, and the twelfth segment, and the final twelfth-part, and the end of the circuit of the planets. Wherefore also those who place the first month in it, and who take the fourteenth of the Passover according to it, we say err in no small or ordinary way.

III. Antiquorum Judaeorum opinio.

III. The opinion of the ancient Jews.

Ἔστι δ' οὐχ ἡμέτερος οὗτος ὁ λόγος · Ἰουδαίοις δὲ ἐγινώσκετο τοῖς πάλαι καὶ πρὸ Χριστοῦ · ἐφυλάττετό τε πρὸς αὐτῶν μάλιστα. Μαθεῖν δ' ἔστιν ἐκ τῶν

And this reckoning is not our own; rather, it was known to the Jews of old even before Christ, and was most carefully observed by them. And one may learn it from the

Editors' notes and page, col. 212

Page

running head: S. ANATOLII ALEXANDRINI 212
marginal letters: A credendum esset; B νεακαιδεκαετηρίδος; C Ἔστι δ' οὐχ
old-edition numerals: (none)
other: top paragraph is Latin only (no Greek printed); full-width headings ([I]I. De novilunio primi mensis., [I]II. Antiquorum Judaeorum opinio.) and full-width H. Valesii interpretatio block at bottom cut off at left edge, not set
other: the two chapter heads below (II., III.) are editors' heads, printed across the full width of cols 211-212
other: QA Q2a: the full-width H. Valesii interpretatio block at the foot of page 118 (II. Habes igitur ... duobus scilicet Agathobulis, qui) is editors' matter printed across cols 211-212; set here in reading order after the Greek (read across both column crops), as on page 119 under col 213; it runs on into col 213 (Magistri cognominati sunt)
other: footnotes (17)-(21), called in the Greek of this column, are printed at the foot of page 118 and set once under col 211 (n211): pointer only
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ὑπὸ Φίλωνος, Ἰωσήπου, Μουσαίου λεγομένων· καὶ οὐ μόνων τούτων, ἀλλὰ καὶ τῶν ἔτι παλαιοτέρων· ἀμφοτέρων Ἀγαθοβούλων τῶν ἐπίκλην Διδασκάλων· Ἀριστοβούλου τοῦ πάνυ, ὃς ἐν τοῖς ἑβδομήκοντα κατειλεγμένος τοῖς τὰς ἱερὰς καὶ θείας Ἑβραίων ἑρμηνεύσασι Γραφὰς Πτολεμαίῳ τῷ Φιλαδέλφῳ καὶ τῷ τούτου πατρὶ, καὶ βίβλους ἐξηγητικὰς τοῦ Μωϋσέως νόμου τοῖς αὐτοῖς προσεφώνησε βασιλεῦσιν· οὗτοι τὰ ζητούμενα κατὰ τὴν Ἔξοδον ἐπιλύοντες, φασὶ δεῖν τὰ διαβατήρια θύειν ἐπίσης ἅπαντας μετὰ ἰσημερίαν ἐαρινὴν, μεσοῦντος τοῦ πρώτου μηνός· τοῦτο δὲ εὑρίσκεται, τὸ πρῶτον τμῆμα τοῦ ἡλιακοῦ, ἢ ὥς τινες αὐτῶν ὠνόμασαν, ζωοφόρου κύκλου διεξιόντος ἡλίου.

by Philo, Josephus, and Musaeus; and not by these alone, but also by those still more ancient, both the Agathobuli surnamed the Teachers, and the celebrated Aristobulus, who was enrolled among the Seventy who translated the sacred and divine Scriptures of the Hebrews for Ptolemy Philadelphus and his father, and dedicated exegetical books on the law of Moses to the same kings. These men, in resolving the questions concerning Exodus, say that all alike ought to sacrifice the Passover after the vernal equinox, in the middle of the first month; and this is found to occur when the sun is passing through the first segment of the solar, or, as some of them named it, the zodiacal circle.

IV. Quid praeterea Aristobulus.

IV. What Aristobulus adds besides.

Ὁ δὲ Ἀριστόβουλος προστίθησιν, ὡς εἴη ἐξ ἀνάγκης τῇ τῶν διαβατηρίων ἑορτῇ μὴ μόνον τὸν ἥλιον τὸ ἰσημερινὸν διαπορεύεσθαι τμῆμα, καὶ τὴν σελήνην δέ. Τῶν γὰρ ἰσημερινῶν τμημάτων ὄντων δύο, τοῦ μὲν ἐαρινοῦ, τοῦ δὲ μετοπωρινοῦ, καὶ διαμετρούντων ἄλληλα· δοθείσης τε τῆς τῶν διαβατηρίων ἡμέρας τῇ τεσσαρεσκαιδεκάτῃ τοῦ μηνὸς μεθ' ἑσπέραν, ἑστήξεται μὲν ἡ σελήνη τὴν ἐναντίαν καὶ διάμετρον τῷ ἡλίῳ στάσιν· ὡσπεροῦν ἔξεστιν ἐν ταῖς πανσελήνοις ὁρᾷν· Ἔσονται δὲ ὁ μὲν κατὰ τὸ ἐαρινὸν ἰσημερινὸν ὁ ἥλιος τμῆμα· ἡ δὲ ἐξ ἀνάγκης κατὰ τὸ φθινοπωρινὸν ἰσημερινὸν ἡ σελήνη.

And Aristobulus adds that at the feast of the Passover it is of necessity not only that the sun should be passing through the equinoctial segment, but the moon also. For since there are two equinoctial segments, the one vernal and the other autumnal, and diametrically opposite one another, and since the day of the Passover is appointed on the fourteenth of the month after evening, the moon will stand in the station opposite and diametrically across from the sun, just as one may see at the full moons; and the sun will be at the vernal equinoctial segment, while the moon of necessity will be at the autumnal equinoctial segment.

V. Certior Christianorum sententia.

V. The surer opinion of the Christians.

Οἶδα πλεῖστα καὶ ἄλλα πρὸς αὐτῶν λεγόμενα· τοῦτο μὲν πιθανά· τοῦτο δὲ κατὰ τὰς κυριακὰς ἀποδείξεις προϊόντα· δι' ὧν παριστάνειν πειρῶνται τὴν τοῦ Πάσχα καὶ τῶν Ἀζύμων ἑορτὴν, δεῖν πάντως μετ' ἰσημερίαν ἄγεσθαι. Παρίημι δὲ τὰς

I know very many other things also said by them, partly probable, partly proceeding according to authoritative proofs, by which they endeavour to establish that the feast of the Pasch and of Unleavened Bread ought by all means to be celebrated after the equinox. But I pass over the

Editors' notes and page, col. 213

Footnotes

NOTE: Greek in col 213, old Latin version in col 214, Valesius' Latin translation full-width beneath. Notes filed under the Latin column (214). (printed under page 119)

Editors' prose

Footnotes

(22) ‹anchor: not visible› · call in col 214

Ἀμφοτέρων Ἀγαθοβούλων. Duos fuisse Agathobulos cognomento Doctores, scribit Anatolius. Sed quod eos Philone et Josepho vetustiores facit, vereor ne opinione sua falsus sit. Nam Agathobulus philosophus floruit temporibus Adriani, ut scribit Eusebius in Chronico, et ex illo Georgius Syncellus. VALES.

"Ἀμφοτέρων Ἀγαθοβούλων" ("of both the Agathobuli"): Anatolius writes that there were two Agathobuli surnamed the Teachers. But in making them older than Philo and Josephus, I fear he is deceived in his opinion. For Agathobulus the philosopher flourished in the times of Hadrian, as Eusebius writes in the Chronicle, and George Syncellus after him. VALESIUS.

(printed under page 119)

(23) ‹anchor: not visible› · call in col 214

Ἀριστοβούλου τοῦ πάνυ. Rufinus Aristobulum ex Paneade interpretatur, gravi errore. Sed Rufinum nihil moror, cujus versio innumeris mendis referta est. Miror Scaligerum, qui animadversionibus Eusebianis, pag. 130, Anatolii verba ex prava Rufini interpretatione corrigenda esse censuit. Beda quoque in lib. De ratione computi, pravam Rufini interpretationem secutus ita scribit: Sicut eorum antiquiores Agathobulus, et ab eo eruditus Aristobulus et Paniada, qui unus ex illis septuaginta senioribus fuit, qui missi fuerant a pontificibus, etc. Videtur Beda existimasse Paniadam nomen fuisse proprium scriptoris Judaei: quia scilicet in codice Rufini quo utebatur, scriptum erat Aristobulus et Paneada, quomodo etiam legitur in vetustissimo codice Parisiensis Ecclesiae qui penes me est, et in Corbeiensi non minoris vetustatis codice, qui nunc est in bibliotheca S. Germani. Caeterum quod hunc Aristobulum unum fuisse ex Septuaginta senioribus scribit Anatolius, id jam pridem refutavit Scaliger in eo loco quem citavi. Porro hic Aristobulus διδάσκαλος etiam cognominatus est, ut scribitur in lib. II Machabaeorum cap. I, eo quod Ptolemaei regis magister fuisset. Neque enim assentior Scaligero, qui hunc Aristobulum cujus mentio fit in historia Machabaeorum, distinguit ab illo Peripatetico philosopho, qui suos in legem Moysis commentarios Ptolemaeo Philometori nuncupavit. ID.

"Ἀριστοβούλου τοῦ πάνυ" ("of the eminent Aristobulus"): Rufinus renders "Aristobulus from Paneas", a grave error. But I take no account of Rufinus, whose version is crammed with countless mistakes. I am surprised at Scaliger, who in his notes on Eusebius, p. 130, judged that Anatolius' words should be corrected from Rufinus' faulty translation. Bede too, following Rufinus' faulty translation in his book On the Reckoning of Time, writes thus: "As the older of them, Agathobulus, and Aristobulus taught by him, and Paniada, who was one of those seventy elders who had been sent by the high priests," etc. Bede seems to have thought Paniada was the proper name of a Jewish writer, evidently because in the manuscript of Rufinus he used it was written "Aristobulus et Paneada", as it is also read in the very old manuscript of the Church of Paris which I have, and in the Corbie manuscript of no less age, now in the library of Saint-Germain. As for Anatolius' statement that this Aristobulus was one of the Seventy elders, Scaliger refuted it long ago in the passage I cited. Further, this Aristobulus was also surnamed διδάσκαλος ("teacher"), as is written in 2 Maccabees ch. 1, because he had been the teacher of King Ptolemy. For I do not agree with Scaliger, who distinguishes this Aristobulus mentioned in the history of the Maccabees from the Peripatetic philosopher who dedicated his commentaries on the law of Moses to Ptolemy Philometor. THE SAME.

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(24) ‹anchor: κυριακὰς ἀποδείξεις (Greek)› · call in col 214

Κυριακὰς ἀποδείξεις. Christophorsonus vertit ratas: sic κύριαι δόξαι dicuntur a Graecis. Rufinus validissimas assertiones vertit. ID.

"Κυριακὰς ἀποδείξεις" ("authoritative demonstrations"): Christophorson translates "ratified", as the Greeks speak of κύριαι δόξαι ("authoritative doctrines"). Rufinus translates "most powerful assertions". THE SAME.

(printed under page 119)

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VI. Pascha non nisi post transactum aequinoctium celebrandum.

VI. That Easter is not to be celebrated except after the equinox is past.

Et ideo in hac concordatione solis et lunae Pascha non est immolandum, quia quandiu in hoc cursu deprehenduntur, tenebrarum potestas non est victa; et quandiu aequalitas inter lucem et tenebras perdurat, nec a luce diminuta, Pascha non esse immolandum ostenditur. Idcirco ergo post aequinoctium Pascha immolari praecipitur, quia XIV luna ante aequinoctium, et in aequinoctio totam noctem non implet. Post aequinoctium vero luna XIV una die adjecta, quod est aequinoctii transgressus, licet ad verum lumen, id est ortum solis et diei principium non pertenderit; tamen post se tenebras non derelinquet. Ideo ergo septem dies azymorum ad immolandum Pascha Moysi a Domino custodiri jubentur, ut in ipsis nulla tenebrarum potestas lucem supergredi inveniatur. Et licet quatuor noctium initium tenebrescat, id est XVII et XVIII et XIX, et XX, tamen vigesima luna tenebras extendi usque ad noctis medium ante exorta non permittit.

And therefore in this concurrence of sun and moon the Passover is not to be sacrificed, because so long as they are found in this course the power of darkness has not been conquered; and so long as equality between light and darkness endures, not diminished by the light, it is shown that the Passover is not to be sacrificed. On this account, therefore, the Passover is commanded to be sacrificed after the equinox, because the fourteenth moon before the equinox, and on the equinox, does not fill the whole night. After the equinox, however, when one day has been added to the fourteenth moon, which is the passing of the equinox, although it has not reached to the true light, that is, the rising of the sun and the beginning of the day, nevertheless it will not leave darkness behind it. For this reason, therefore, seven days of unleavened bread are commanded by the Lord to Moses to be kept for sacrificing the Passover, so that in them no power of darkness may be found to surpass the light. And although the beginning of four nights grows dark, that is, the seventeenth and eighteenth and nineteenth and twentieth, nevertheless the twentieth moon, rising beforehand, does not permit the darkness to be extended up to the middle of the night.

VII. Pascha immolari luna XXII non vult Anatolius.

VII. Anatolius does not allow Easter to be celebrated on the twenty-second moon.

Nobis autem, quibus impossibile est ut haec omnia uno eodemque tempore apte veniant, id est luna XIV et dies Dominica, aequinoctio transacto; et quos necessitas Dominicae resurrectionis constringit, ut in die Dominica Pascha immolemus; conceditur ut usque ad vicesimam lunam princi⟨pi⟩um nostrae solemnitatis extendamus. Quia vicesima luna licet totam noctem non impleat, tamen in secunda vigilia exorta majorem noctis partem illuminat. Certe si usque ad duarum vigiliarum terminum, quod est noctis medium, ortus lunae tardaverit, non lux tenebras, sed tenebrae lucem superant. Quod certum est in Pascha non esse possibile, ut aliqua pars tenebrarum luci dominetur : quia solemnitas Dominicae resurrectionis lux est ;

To us, however, for whom it is impossible that all these things should fittingly come together at one and the same time, that is, the fourteenth moon and the Lord's day, after the equinox is past, and whom the necessity of the Lord's resurrection constrains to sacrifice the Passover on the Lord's day, it is granted that we may extend the beginning of our solemnity as far as the twentieth moon. Because although the twentieth moon does not fill the whole night, yet rising in the second watch it illuminates the greater part of the night. Certainly if the rising of the moon has delayed until the end of two watches, which is the middle of the night, light does not overcome darkness, but darkness overcomes light. Which is certain not to be possible at Easter, that any part of darkness should rule over the light: because the solemnity of the Lord's resurrection is light;

Editors' notes and page, col. 215

Footnotes

(25) ‹anchor: not visible› · call in col 215

Ὕλας ἀπ' αὐτῶν. Nostri quinque codices uno consensu scriptum habent ὕλας ἀπαιτῶν· sed in codice Regio eadem manu adnotatur, scribendum esse ἀπ' αὐτῶν. Certe ἀπ' αὐτῶν legendum esse, ex sequentibus apparet. Nisi enim ita legeris, quo referes ea, quae sequuntur verba, ὧν περιῄρηται, etc.? Sed nunc re attentius examinata, scribendum censeo ὕλας ἀπαιτῶν· ᾧ περιῄρηται, etc. Idque et sensus, et syntaxeos ratio postulat. VALES.

"Ὕλας ἀπ' αὐτῶν" ("materials from them"): our five manuscripts with one accord have ὕλας ἀπαιτῶν ("demanding materials"); but in the Royal manuscript it is noted in the same hand that ἀπ' αὐτῶν should be written. That ἀπ' αὐτῶν is certainly to be read appears from what follows: for unless you read so, to what will you refer the words that follow, ὧν περιῄρηται ("of which he has been deprived"), etc.? But now, having examined the matter more carefully, I judge that we should write ὕλας ἀπαιτῶν· ᾧ περιῄρηται, etc. Both the sense and the logic of the syntax require this. VALESIUS.

(printed under page 120)

Editors' prose

Ancient version (Latin) monstrationum copiam exigere praetermittimus, quibus velamen Mosaicae legis ablatum est: et quibus revelata jam facie Christum, Christique doctrinam et passionem tanquam in speculo deinceps intueri licet. Caeterum primum mensem apud Hebraeos circa aequinoctium incipere manifeste convincitur, vel ex iis praeceptis quae in libro Enoch leguntur.

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running head: 215 S. ANATOLII ALEXAN
marginal letters: A monstrationum copiam; B cursu deprehenduntur; C quatuor noctium; D terminum, quod
old-edition numerals: (none)
other: top paragraph (monstrationum copiam ... in libro Enoch leguntur.) is the old Latin version facing the Greek set under col 216 (τοιαύτας ... μαθήματα); per the unit's Greek-first rule (as cols 211-214) it is set untranslated under Ancient version (Latin) above (removed from layer 1 by QA Q2a); from VI. Pascha non nisi onwards, Latin only, no Greek printed; editors' headings: VI. Pascha non nisi, VII. Pascha immolari

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τοιαύτας τῶν ἀποδείξεων ὕλας ἀπαιτῶν, ὧν περιῄρηται μὲν τὸ ἐπὶ τοῦ Μωϋσέως νόμῳ κάλυμμα· ἀνακεκαλυμμένῳ δὲ τῷ προσώπῳ λοιπὸν ἤδη Χριστὸν καὶ τὰ Χριστοῦ ἀεὶ κατοπτρίζεσθαι μαθήματά τε καὶ παθήματα. Τοῦ δὲ τὸν πρῶτον παρ' Ἑβραίοις μῆνα περὶ ἰσημερίαν εἶναι, παραστατικὰ καὶ τὰ ἐν τῷ Ἐνὼχ μαθήματα.

demanding such materials of proofs, from whom the veil upon the law of Moses has been taken away, and to whom it remains henceforth with unveiled face ever to reflect as in a mirror Christ and the teachings and sufferings of Christ. And that the first month among the Hebrews is about the equinox, the teachings in Enoch also set forth.

et non est communicatio luci cum tenebris. Et si in tertia vigilia luna scanderit, non est dubium lunam XXII vel XXIII lunam exortam, in qua verum Pascha non est possibile immolari. Nam qui hac aetate lunae Pascha definiunt posse celebrari, non solum illud auctoritate divinae Scripturae affirmare non possunt, sed et sacrilegii et contumaciae crimen, et animarum periculum incurrunt; dum affirmant veram lucem posse immolari cum aliqua dominatione tenebrarum, quae omnibus dominetur.

and there is no fellowship of light with darkness. And if the moon has risen in the third watch, there is no doubt that the twenty-second moon or the twenty-third moon has risen, on which it is not possible for the true Passover to be sacrificed. For those who define that Easter can be celebrated at this age of the moon not only cannot affirm this by the authority of divine Scripture, but also incur the crime of sacrilege and contumacy, and danger to their souls, while they affirm that the true light can be sacrificed under some dominion of darkness, whereas it rules over all things.

VIII. Contra quosdam Galliae computistas, qui luna XXI et XXII Pascha legitimum sanciebant.

VIII. Against certain computists of Gaul, who sanctioned a lawful Easter on the twenty-first and twenty-second moon.

Igitur non est huic assertioni contrarium, sicut quidam Galliae partis computarii affirmant, illud quod in Exodo legitur : Primo mense, XIV die mensis primi ad vesperum comedetis azyma, usque ad vicesimum primum diem mensis ad vesperum. Septem diebus fermentum non invenietur in domibus vestris. Unde affirmant Pascha in vicesima prima luna posse immolari; intelligentes, quod si luna XXII adjecta fuerit, VIII dies azymorum inveniantur. Quod in Veteri quidem Testamento non potest probabiliter inveniri, Domino per Moysem praecipiente : Septem diebus comedetis azyma. Nisi forte ab eis decimus quartus dies in azymis cum Paschae immolatione non annumeretur; contra Evangelii dictum, dicentis : Prima autem die azymorum accesserunt discipuli ad Jesum. Quin dubium non est, quin XIV dies sit, in quo discipuli Dominum interrogaverunt secundum morem antiquitus sibi constitutum : Ubi vis paremus tibi comedere Pascha? Sed ideo hanc adjectionem affirmant, qui in hoc errore decipiuntur, quia nesciunt, XIII et XIV, XIV et XV, XV et XVI, XVI et XVII, XVII et XVIII, XVIII et XIX, XIX et XX, XX et XXI, lunam probatissime in uno die inveniri. Omnis namque dies in lunae computatione, non eodem numero quo mane initiatur, ad vesperum finitur : quia dies quae

Therefore there is not contrary to this assertion, as certain computists of the region of Gaul affirm, that which is read in Exodus: In the first month, on the fourteenth day of the first month at evening you shall eat unleavened bread, until the twenty-first day of the month at evening. For seven days leaven shall not be found in your houses. Whence they affirm that the Passover can be sacrificed on the twenty-first moon, understanding that if the twenty-second moon were added, eight days of unleavened bread would be found. Which in the Old Testament indeed cannot plausibly be found, since the Lord commands through Moses: Seven days you shall eat unleavened bread. Unless perhaps the fourteenth day, with the sacrificing of the Passover, is not reckoned by them among the days of unleavened bread, contrary to the saying of the Gospel, which says: Now on the first day of unleavened bread the disciples came to Jesus. Indeed there is no doubt that it was the fourteenth day on which the disciples asked the Lord according to the custom anciently appointed for them: Where do You will that we prepare for You to eat the Passover? But those who are deceived in this error affirm this addition because they do not know that the thirteenth and fourteenth, the fourteenth and fifteenth, the fifteenth and sixteenth, the sixteenth and seventeenth, the seventeenth and eighteenth, the eighteenth and nineteenth, the nineteenth and twentieth, the twentieth and twenty-first moon are most assuredly found in one day. For every day in the computation of the moon is not ended at evening with the same number with which it is begun in the morning: because the day which

Editors' notes and page, col. 216

Footnotes

NOTE: Col 216 opens with the Greek kept by Eusebius (to μαθήματα), then Latin. The scripture references (¹–³) are printed in one line across the page; the editor's notes (25)–(26) follow below. The calls of (25) (after ἀπαιτῶν) and (26) (after Ἐνὼχ) stand in col 216's Greek; each note is filed under the column at whose foot it stands ((25) under col 215, (26) here). ¹ ‹anchor: vestris› · call in col 216 Exod. XII, 18, 19.

Exodus 12:18–19.

² ‹anchor: comedetis azyma› · call in col 216 Ibid. 15; Levit. XXIII, 6.

Ibid. 15; Leviticus 23:6.

³ ‹anchor: discipuli ad Jesum› · call in col 216 Matth. XXVI, 17; Marc. XIV, 12; Luc. XXII, 7.

Matthew 26:17; Mark 14:12; Luke 22:7.

(printed under page 120)

(26) ‹anchor: Ἐνὼχ› · call in col 216

Ἐν τῷ Ἐνώχ. Liber Enoch citatur a Juda in Epistola canonica. Erat liber apocryphus, nec inter canonicos Hebraeorum libros receptus. Sed tamen apostoli, eorumque exemplo antiqui Patres, testimonia ex apocryphis proferre non dubitarunt: ea scilicet, quae ad astruendam veritatem facerent, ex iis eligentes. Vide Georgium Syncellum in Chronico, ubi luculentum fragmentum affert ex libris Enoch. ID.

"Ἐν τῷ Ἐνώχ" ("in Enoch"): the book of Enoch is cited by Jude in his canonical Epistle. It was an apocryphal book, not received among the canonical books of the Hebrews. Yet the apostles, and the ancient Fathers after their example, did not hesitate to bring forward testimonies from apocryphal writings, choosing from them, that is, whatever served to establish the truth. See George Syncellus in the Chronicle, where he gives a substantial fragment from the books of Enoch. THE SAME.

(printed under page 120)

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mane in luna, id est usque ad sextam et dimidium horae, XIII annumeratur, eadem ad vesperum XIV invenitur. Unde ergo et Pascha usque ad XXI in vesperum extendi praecipitur; quae mane sine dubio, id est usque ad eum quem diximus horarum terminum, XX habebatur. Computa ergo a fine XII lunae, quod est initium XIV, ad finem vicesimae, unde et XXI principium inchoatur; et invenies septem tantum dies azymorum, in quibus verissimum Pascha Domini ducatu praefinitum est immolari debere.

in the morning in the moon, that is, up to the sixth hour and a half, is reckoned as the thirteenth, the same at evening is found to be the fourteenth. Whence therefore the Passover also is commanded to be extended until the twenty-first at evening, which in the morning without doubt, that is, up to that limit of hours which we have mentioned, was held to be the twentieth. Compute therefore from the end of the thirteenth moon, which is the beginning of the fourteenth, to the end of the twentieth, whence also the beginning of the twenty-first is begun; and you will find only seven days of unleavened bread, in which under the guidance of the Lord the truest Passover has been appointed to be sacrificed.

IX. Contra eos qui tres ante Caesaris aequinoctium dant Paschati dies.

IX. Against those who give three days before Caesar's equinox to Easter.

Sed quid mirum, si in XXI luna erraverint, qui tres addiderunt dies ante aequinoctium, in quibus Pascha immolari posse definiunt? Quod certum omnimodis est putari absurdum, cum apertissimis Judaeorum historiographis, et LXX Senioribus evidenter definitum sit, Pascha in aequinoctio celebrari non posse.

But what wonder if they have erred in the twenty-first moon, who have added three days before the equinox, in which they define that the Passover can be sacrificed? Which is altogether certain to be deemed absurd, since by the clearest historians of the Jews and by the Seventy Elders it has been evidently defined that the Passover cannot be celebrated at the equinox.

X. Asiaticorum mos Pascha XIV luna celebrandi quavis feria, contra Petri et Pauli auctoritatem. Victor et Irenaeus.

X. The custom of the Asiatics of celebrating Easter on the fourteenth moon on any day of the week, against the authority of Peter and Paul. Victor and Irenaeus.

Sed illis nihil arduum fuit, quibus licitum erat omnibus, quando XIV luna post aequinoctium advenisset, Pascha celebrare. Quorum exemplum sequentes usque hodie omnes Asiae episcopi (quippe qui et ipsi ab auctore irreprehensibili, Joanne scilicet evangelista, et pectoris Domini incubatore, doctrinarum sine dubio spiritalium potatore, regulam susceperunt), indubitanter omnibus annis, quando XIV luna adfuisset, et agnus apud Judaeos immolaretur, aequinoctio transvadato, Pascha celebrabant : non acquiescentes auctoritati quorumdam, id est Petri et Pauli successorum; qui omnes Ecclesias in quibus spiritalia Evangelii semina severunt, solemnitatem resurrectionis Domini in die tantum Dominica posse celebrari docuerunt. Unde et contentio quaedam exorta est inter eorum successores, Victorem scilicet Romanae urbis eo tempore episcopum, et Polycratem qui tunc in episcopis Asiae primatum gerere videbatur. Quae ab Irenaeo tunc Galliae partis praesule rectissime pacata est; utriusque partibus in sua regula perseverantibus, nec a coepto antiquitatis more declinantibus. Illi quidem in XIV die mensis primi diem Paschae observabant, secundum Evangelium, ut putabant, nihil omnino extrinsecus addentes, sed fidei regulam per omnia conservantes. Hi autem Dominicae passionis diem transeuntes, ut tristitia ac moerore repletum, confirmant, ne liceat aliquando, nisi in die Dominica in qua resurrectio Domini a morte facta est, et in qua nobis exorta est sempiternae causa laetitiae, Dominicum Paschae celebrare mysterium. Aliud enim est secundum quod ab Apostolo, imo a Domino praeceptum est, cum contristato contristari, et cum cruce passo compati, ipso dicente : Tristis

But nothing was difficult for those to all of whom it was permissible, whenever the fourteenth moon had arrived after the equinox, to celebrate the Passover. Following whose example even to this day all the bishops of Asia (inasmuch as they too received the rule from an irreproachable author, namely John the Evangelist, who leaned upon the Lord's breast, without doubt the drinker of spiritual doctrines), unhesitatingly every year, whenever the fourteenth moon was present and the lamb was sacrificed among the Jews, once the equinox was passed, celebrated the Passover: not acquiescing in the authority of certain men, that is, the successors of Peter and Paul, who taught all the Churches in which they sowed the spiritual seeds of the Gospel that the solemnity of the resurrection of the Lord could be celebrated only on the Lord's day. Whence also a certain contention arose among their successors, namely Victor, at that time bishop of the city of Rome, and Polycrates, who then seemed to hold the primacy among the bishops of Asia. And this was most rightly pacified by Irenaeus, then bishop of the region of Gaul, the parties on both sides persevering in their own rule, and not declining from the custom of antiquity once begun. Those indeed observed the day of the Passover on the fourteenth day of the first month, according to the Gospel, as they thought, adding nothing at all from without, but keeping the rule of faith through all things. These, however, passing over the day of the Lord's passion as filled with sorrow and grief, confirm that it is never lawful, save on the Lord's day on which the resurrection of the Lord from death took place, and on which the cause of everlasting joy arose for us, to celebrate the Lord's mystery of Easter. For it is one thing, according to what was commanded by the Apostle, nay rather by the Lord, to be sorrowful with him who is sorrowful, and to suffer with Him Who suffered on the cross, as He Himself says: Sorrowful

Editors' notes and page, col. 217

Footnotes

NOTE: Both columns Latin. Only scripture references, printed in one line across the page. Calls ⁴ and ⁵ are not visible in the lower part of the page; filed under col 217 by position. ⁴ ‹anchor: not visible (cf. "Tristis")› · call in col 217 Matth. XXVI, 38.

Matthew 26:38.

⁵ ‹anchor: not visible› · call in col 217 Luc. XV, 6

Luke 15:6.

⁶ ‹anchor: non facietis in eo› · call in col 218 Levit. XXIII, 5-7.

Leviticus 23:5–7.

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marginal letters: A mane in luna; B Pascha immolari; C susceperunt), indubitanter; D pto antiquitatis
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other: Latin only, no Greek printed; in line 6, a fine XII lunae printed for XIII lunae; editors' headings: IX. Contra eos, X. Asiaticorum mos

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est anima mea usque ad mortem; aliud cum victore inimicum antiquum triumphante, ac summo triumpho devicto adversario laetante collaetari, ipsomet praecipiente : Congratulamini mihi, quia inveni ovem meam quam perdideram.

is My soul even unto death; it is another thing to rejoice together with the Victor triumphing over the ancient enemy, and rejoicing with the highest triumph when the adversary has been vanquished, as He Himself commands: Rejoice with Me, for I have found My sheep which I had lost.

XI. Gemina luna XVI et XVII in Christi resurrectione.

XI. The double moon, the sixteenth and seventeenth, in the resurrection of Christ.

Illud autem quod modo nobis innuunt, quod transeuntes lunam XIV principium Paschae lucidum celebrare non possumus, nos non movet neque conturbat. Licet enim, usque ad vicesimam lunam principium Paschae extendi, illicitum esse definiant; tamen usque ad XVI et XVII, quae in eadem die eveniunt in qua Dominus resurrexit a mortuis, protelari debere, negare non possunt. Sed nos usque ad XX lunam propter diem Dominicam melius extendi Pascha decernimus, quam propter XIV lunam diem Dominicam anticipare; in qua nobis in principio lux, et nunc in fine omnium bonorum praesentium commoda et auspicia futurorum ostensa sunt. Quia non minore laude Dominus diem vicesimum prosequitur, quam decimum quartum. In Levitico namque ita praecipitur : Mense primo, decimo quarto die mensis hujus ad vesperum phase Domini est. Et decimo quinto die mensis hujus solemnitas azymorum Domini est. Septem diebus azyma comedetis. Dies primus erit vobis celeberrimus et sanctus. Omne opus servile non facietis in eo. Dies autem septimus erit vobis celebrior et sanctior. Omne opus servile non facietis in eo. Et idcirco confirmamus, nihil culpae contraxisse eos ante tribunal Christi, qui in hunc diem initium solemnitatis Paschae extendi debere censuerunt. Maxime cum tribus angustiis coarctamur; id est ut in die Dominica solemnitatem Paschae venerantes, aequinoctio transvadato, XX lunam non excedamus.

Now that which they presently hint against us, that by passing over the fourteenth moon we cannot celebrate a bright beginning of Easter, neither moves nor troubles us. For although they define that it is unlawful for the beginning of Easter to be extended up to the twentieth moon, nevertheless they cannot deny that it ought to be prolonged up to the sixteenth and seventeenth, which fall on the same day on which the Lord rose from the dead. But we decree that Easter is better extended up to the twentieth moon on account of the Lord's day than that the Lord's day should be anticipated on account of the fourteenth moon; on which day light was shown to us in the beginning, and now in the end the benefits of all present good things and the pledges of future ones have been shown. Because the Lord honours the twentieth day with no less praise than the fourteenth. For in Leviticus it is commanded thus: In the first month, on the fourteenth day of this month at evening is the Passover of the Lord. And on the fifteenth day of this month is the solemnity of unleavened bread of the Lord. Seven days you shall eat unleavened bread. The first day shall be most solemn and holy for you. You shall do no servile work therein. And the seventh day shall be more solemn and more holy for you. You shall do no servile work therein. And therefore we confirm that those have contracted no guilt before the judgement-seat of Christ who judged that the beginning of the solemnity of Easter ought to be extended to this day. Especially since we are straitened by three constraints: that is, that venerating the solemnity of Easter on the Lord's day, once the equinox is passed, we do not exceed the twentieth moon.

XII. Quorumdam objectio, non posse Pascha spatio XIX annorum semper in Dominica inveniri. Anatolii responsio.

XII. The objection of certain men, that Easter cannot always be found on the Lord's day within the space of nineteen years. The reply of Anatolius.

Sed hoc ab aliis sapientibus et acutissimis viris impossibile esse definitur, quod in illo angusto et brevissimo XIX annorum circuli spatio, Pascha verissimum, id est in die Dominica, aequinoctium transgrediens inveniatur. Sed nos ut manifestius fiat hoc, quod illis incredulitatem inducit, illum quem diximus annorum circulum, cum lunae cursibus ponemus; computatis ante diebus, quibus reciprocis cursibus involvitur annus, in Kalendis, et Idibus, et Nonis, et solis ascensu et descensu.

But this is defined by other wise and most acute men to be impossible, that within that narrow and briefest space of the nineteen-year cycle the truest Easter, that is, on the Lord's day, passing beyond the equinox, should be found. But that this which brings unbelief to them may become more manifest, we shall set down that cycle of years of which we have spoken, together with the courses of the moon, having first computed the days by which the year is rolled round in reciprocal courses, on the Kalends, and the Ides, and the Nones, and in the ascent and descent of the sun.

XIII. Lunae aetas in Kalendario Juliano expansa.

XIII. The age of the moon set out in the Julian Calendar.

Januarius in Kalendis, una dies, luna prima. In Nonis quinta dies, luna 5. In Idibus, 13 dies, luna 13. In pridie Kalendas Februarii, 31 dies, luna 1. In Kalendis Februarii, 32 dies, luna 2. In Nonis, 36 dies, luna 6. In Idibus, 44 dies, luna 14. In pridie

January on the Kalends, day one, first moon. On the Nones, fifth day, moon 5. On the Ides, 13 days, moon 13. On the day before the Kalends of February, 31 days, moon 1. On the Kalends of February, 32 days, moon 2. On the Nones, 36 days, moon 6. On the Ides, 44 days, moon 14. On the day before

Editors' notes and page, col. 218

Page

running head: ANON PASCHALIS. 218
marginal letters: A est anima; B que ad XX; C Omne opus; D transgrediens inveniatur
old-edition numerals: (none)
other: Latin only, no Greek printed; pri- split at column break; editors' headings: XI. Gemina luna, XII. Quorumdam objectio, XIII. Lunae aetas

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Kalendas Martii, 59 dies, luna 29. Kalendis Martii, 60 dies, luna 1. In Nonis, 66 dies, luna 7. In Idibus, 74 dies, luna 15. In pridie Kalendas Aprilis, 90 dies, luna 2. Kalendis Aprilis, 91 dies, luna 3. In Nonis, 95 dies, luna 7. In Idibus, 103 dies, luna 15. In pridie Kalendas Maii, 120 dies, luna 5. Kalendis Maii, 121 dies, luna 4. In Nonis, 127 dies, luna 10. In Idibus, 135 dies, luna 18. In pridie Kalendas Junii, 151 dies, luna 3. Kalendis Junii, 152 dies, luna 5. In Nonis, 153 dies, luna 9. In Idibus, 164 dies, luna 17. In pridie Kalendas Julii, 181 dies, luna 5. Kalendis Julii, 182 dies, luna 6. In Nonis, 188 dies, luna 12. In Idibus, 196 dies, luna 20. In pridie Kalendas Augusti, 212 dies, luna 5. Kalendis Augusti, 213 dies, luna 7. In Nonis, 217 dies, luna 12. In Idibus, 225 dies, luna 19. In pridie Kalendas Septembris, 243 dies, luna 7. Kalendis Septembris, 244 dies, luna 8. In

the Kalends of March, 59 days, moon 29. On the Kalends of March, 60 days, moon 1. On the Nones, 66 days, moon 7. On the Ides, 74 days, moon 15. On the day before the Kalends of April, 90 days, moon 2. On the Kalends of April, 91 days, moon 3. On the Nones, 95 days, moon 7. On the Ides, 103 days, moon 15. On the day before the Kalends of May, 120 days, moon 5. On the Kalends of May, 121 days, moon 4. On the Nones, 127 days, moon 10. On the Ides, 135 days, moon 18. On the day before the Kalends of June, 151 days, moon 3. On the Kalends of June, 152 days, moon 5. On the Nones, 153 days, moon 9. On the Ides, 164 days, moon 17. On the day before the Kalends of July, 181 days, moon 5. On the Kalends of July, 182 days, moon 6. On the Nones, 188 days, moon 12. On the Ides, 196 days, moon 20. On the day before the Kalends of August, 212 days, moon 5. On the Kalends of August, 213 days, moon 7. On the Nones, 217 days, moon 12. On the Ides, 225 days, moon 19. On the day before the Kalends of September, 243 days, moon 7. On the Kalends of September, 244 days, moon 8. On

AEQUINOCTIUM. LUNA.

EQUINOX. MOON.

1. Sabbato. XXVI.

1. Saturday. 26.

2. Dominica. VII.

2. Sunday. 7.

3. II. Feria. XVIII.

3. Monday. 18.

4. III. Feria. XXIX.

4. Tuesday. 29.

5. IV. Feria. X.

5. Wednesday. 10.

6. V. Feria. XXI.

6. Thursday. 21.

7. Sabbato. II.

7. Saturday. 2.

8. Dominica. XIII.

8. Sunday. 13.

9. II. Feria. XXIV.

9. Monday. 24.

10. III Feria. V.

10. Tuesday. 5.

11. IV. Feria. XVI.

11. Wednesday. 16.

12. V. Feria. XXVII.

12. Thursday. 27.

13. VI. Feria. VIII.

13. Friday. 8.

14. Sabbato. XX.

14. Saturday. 20.

15. Dominica. I.

15. Sunday. 1.

16. II. Feria. XII.

16. Monday. 12.

17. IV. Feria. XXIII.

17. Wednesday. 23.

18. V. Feria. IV.

18. Thursday. 4.

19. VI. Feria. XV.

19. Friday. 15.

XV. Caesariensis synodi limes ab Anatolio rejectus.

XV. The limit of the synod of Caesarea rejected by Anatolius.

Hic circulus XIX annorum a quibusdam Africanis rimariis qui ampliores circulos conscripserunt, non probatur, quia eorum suspicationibus ac opinionibus videtur satis esse contrarius. Quippe qui has in suo numero rationes probatissimas componunt, principium quoddam Paschae finemque componentes, id est ne ante XI Kalendas Aprilis, nec post vicesimam primam lunam et XI Kalendas Maii, Pascha immolandum esse. Quos terminos non solum non sequendos, sed etiam detestandos ac succidendos esse decernimus. Cum in veteri quidem lege hoc solum custodiri debere decernitur, uti ne ante transgressum vernalis aequinoctii in quo autumnalis novissima pars vincitur, decima quarta die mensis primi, qui non diei sed lunae orsibus computatur, Pascha immoletur. Quod quidem, ut

This cycle of nineteen years is not approved by certain African calculators who have drawn up larger cycles, because it seems to be quite contrary to their conjectures and opinions. Inasmuch as they put together these most approved reckonings in their own computation, establishing a certain beginning and end of Easter, that is, that Easter is not to be sacrificed before the eleventh day before the Kalends of April, nor after the twenty-first moon and the eleventh day before the Kalends of May. Which limits we decree not only are not to be followed, but are even to be detested and cut away. Since in the old law indeed this alone is decreed to be observed, that the Passover should not be sacrificed before the passing of the vernal equinox, in which the last part of the autumnal is overcome, on the fourteenth day of the first month, which is computed not by the courses of the day, but of the moon. Which indeed, as

Editors' notes and page, col. 219

Footnotes

NOTE: Both columns Latin. Both calls stand in the 19-year table set across the page, in its weekday column (left half, col 219); note (27) is printed at the foot of col 219, note (28) at the foot of col 220. (printed under page 122)

(27) ‹anchor: Sabbato› · call in col 219

Sabbato. Hic primum Anatolius bissextum admittit. BUCHER.

"Saturday": here Anatolius first admits the leap day. BUCHERIUS.

(printed under page 122)

(28) ‹anchor: IV. Feria› · call in col 219

IV Feria. Bissextum secundum hic agnoscit Anatolius. ID.

"Wednesday": here Anatolius recognizes the second leap day. THE SAME.

(printed under page 122)

Page

running head: 219 S. ANATOLII ALEXANDRINI CAN
marginal letters: A die Kalendas; B In Nonis, 217; C XV. Caesariensis; D die mensis
old-edition numerals: (none)
other: Latin only, no Greek printed; begins with die split from pri- in col. 218; left half of Paschal table (AEQUINOCTIUM. LUNA.) printed in middle of column with right half in col. 220; editors' heading: XV. Caesariensis synodi

PG 10:220

Nonis, 248 dies, luna 12. In Idibus, 256 dies, luna 20. In pridie Kalendas Octobris, 273 dies, luna 8. Kalendis Octobris, 274 dies, luna 9. In Nonis, 280 dies, luna 15. In Idibus, 288 dies, luna 23. In pridie Kalendas Novembris, 304 dies, luna 9. Kalendis Novembris, 305 dies, luna 10. In Nonis, 309 dies, luna 14. In Idibus, 317 dies, luna 22. In pridie Kalendas Decembris, 334 dies, luna 10. Kalendis Decembris, 335 dies, luna 11. In Nonis, 339 dies, luna 15. In Idibus, 347 dies, luna 23. Pridie Kalendas Januarii, 365 dies, luna 11. Kalendis Januarii, 366 dies, luna 12.

the Nones, 248 days, moon 12. On the Ides, 256 days, moon 20. On the day before the Kalends of October, 273 days, moon 8. On the Kalends of October, 274 days, moon 9. On the Nones, 280 days, moon 15. On the Ides, 288 days, moon 23. On the day before the Kalends of November, 304 days, moon 9. On the Kalends of November, 305 days, moon 10. On the Nones, 309 days, moon 14. On the Ides, 317 days, moon 22. On the day before the Kalends of December, 334 days, moon 10. On the Kalends of December, 335 days, moon 11. On the Nones, 339 days, moon 15. On the Ides, 347 days, moon 23. On the day before the Kalends of January, 365 days, moon 11. On the Kalends of January, 366 days, moon 12.

XIV. Tabula paschalis Anatolii.

XIV. The Paschal table of Anatolius.

Nunc autem post computationem dierum et lunae cursum ostensum, quibus in finem usque volvitur totus, annorum circuli principium inchoandum est. Hoc Pascha a VI Kalendas Avrilis, usque in IX Kalendas Maii.

Now, however, after the computation of the days and the course of the moon has been shown, by which the whole is rolled round unto the end, the beginning of the cycle of years is to be begun. This Easter is from the sixth day before the Kalends of April until the ninth day before the Kalends of May.

PASCHA. LUNA.

EASTER. MOON.

XV. Kalend. Maii, XVIII.

15th day before the Kalends of May, 18.

Kalendis Aprilis. XIV.

On the Kalends of April. 14.

XI. Kalendas Maii. XVI.

11th day before the Kalends of May. 16.

Idibus Aprilis. XIX.

On the Ides of April. 19.

IV. Kalend. Aprilis XIV.

4th day before the Kalends of April. 14.

XIV. Kalend. Maii. XVI.

14th day before the Kalends of May. 16.

VI. Kalend. Aprilis. XVII.

6th day before the Kalends of April. 17.

Kalendis Aprilis. XX.

On the Kalends of April. 20.

XVIII. Kalend. Maii. XV.

18th day before the Kalends of May. 15.

VIII. Idus Aprilis. XV.

8th day before the Ides of April. 15.

IV. Kalend. Aprilis. XX.

4th day before the Kalends of April. 20.

III. Idus Aprilis. XV.

3rd day before the Ides of April. 15.

III. Nonas Aprilis. XVII.

3rd day before the Nones of April. 17.

IX. Kalend. Maii. XX.

9th day before the Kalends of May. 20.

VI. Idus Aprilis. XV.

6th day before the Ides of April. 15.

II. K alena. Aprilis. XVIII.

2nd day before the Kalends of April. 18.

XIV. Kalend. Maii. XIX.

14th day before the Kalends of May. 19.

II. Nonas Aprilis. XIV.

2nd day before the Nones of April. 14.

VI. Kalena. Aprilis. XVII.

6th day before the Kalends of April. 17.

Domini jussione sancitum est et catholicae fidei conveniens in omnibus, anticipari illicitum ac periculosum esse, omni sapienti non dubium est. Et idcirco hoc solum satis est omnibus sanctis et catholicis viris custodire, ut plurimorum diversis opinionibus praetermissis, intra terminos quos exposuimus, solemnitatem Dominicae resurrectionis concludant.

has been sanctioned by the command of the Lord and is fitting in all respects to the Catholic faith, no wise man doubts that it is unlawful and dangerous for it to be anticipated. And therefore this alone is sufficient for all holy and Catholic men to observe, that passing over the diverse opinions of very many, they enclose the solemnity of the Lord's resurrection within the limits which we have set forth.

XVI. De solis ascensu ac descensu. Quatuor anni cardines ex Anatolii sententia Caesarianis respondent.

XVI. On the ascent and descent of the sun. The four cardinal points of the year according to the opinion of Anatolius correspond to those of Caesar.

Caeterum quod tuae epistolae subjeceras, ut solis ascensum descensumque qui in diminutione dierum ac noctium conficitur, huic opusculo insinuare conarer, hoc modo inchoatur atque consumitur. Per XV dies et horae dimidium sole ascendente per singula momenta, id est per IV in una die, ab VIII Kalendas Januarii, in VIII Kalendas Aprilis hora

For the rest, what you had subjoined to your letter, that I should endeavour to insert into this little work the ascent and descent of the sun which is accomplished in the diminution of the days and nights, is begun and completed in this manner. Through fifteen days and half an hour, as the sun ascends through single moments, that is, through four in one day, from the eighth day before the Kalends of January until the eighth day before the Kalends of April, an hour

Editors' notes and page, col. 220

Page

running head: XANDRINI CANON PASCHALIS 220
marginal letters: A Nonis, 248; B tur totus; C Domini jussione; D singula momenta
old-edition numerals: (none)
other: Latin only, no Greek printed; right half of Paschal table (PASCHA. LUNA.) printed in middle of column; editors' headings: XIV. Tabula paschalis, XVI. De solis ascensu

PG 10:221

diminuitur, in qua consumuntur XII horae et assis, id est prima pars ex XII particulis. In qua die ad vesperum, si luna XIV accidisset, agnus apud Judaeos immolabatur. Sin autem excedens numerus, XV vel XVI luna fuisset inventa, in vespere ejusdem diei in XIV die secundae lunae eodem mense natae ad vesperum Pascha celebrabatur; septem diebus comedentes azyma, usque ad diem XXI in vesperum. Nobis ergo similiter si eveniat, ut VII Kalendas Aprilis et dies Dominica et luna XIV inveniatur, XIV Pascha celebrandum est. Sed et si XV vel XVI, et usque ad XX luna fuerit inventa, pro reverentia Dominicae resurrectionis quae in die Dominica facta est, nobis similiter celebrandum est; ita tamen ut principium Paschae finem solemnitatis eorum, id est vicesimam lunam, non excedat. Et ideo nou parum deliquisse diximus eos, qui anticipare vel excedere hunc numerum divinae insertum Scripturae ausi sunt. Et ab VIII Kalendas Aprilis in VIII Kalendas Julias per XV dies hora diminuitur; per duo momenta et dimidium, et sextam partem momenti, sole ascendente per singulos dies. Et ab VIII Kalendas Julias in VIII Kalendas Octobris similiter per XV dies, et quatuor horas, hora diminuitur; descendente sole in unaquaque die per eumdem numerum momentorum; et spatium quod superest, usque in VIII Ka-

is diminished, in which twelve hours and a unit are completed, that is, the first part out of twelve divisions. On which day at evening, if the fourteenth moon had fallen, the lamb was sacrificed among the Jews. But if an exceeding number, the fifteenth or sixteenth moon, had been found, on the evening of the same day, on the fourteenth day of the second moon born in the same month, at evening the Passover was celebrated, eating unleavened bread for seven days, until the twenty-first day at evening. For us therefore similarly, if it should happen that on the seventh day before the Kalends of April both the Lord's day and the fourteenth moon are found, Easter is to be celebrated on the fourteenth. But even if the fifteenth or sixteenth, and up to the twentieth moon has been found, out of reverence for the Lord's resurrection which took place on the Lord's day, it is similarly to be celebrated by us, yet in such a way that the beginning of Easter does not exceed the end of their solemnity, that is, the twentieth moon. And therefore we have said that they have transgressed no little who have dared to anticipate or to exceed this number inserted in divine Scripture. And from the eighth day before the Kalends of April until the eighth day before the Kalends of July through fifteen days an hour is diminished, by two moments and a half and the sixth part of a moment, as the sun ascends through each day. And from the eighth day before the Kalends of July until the eighth day before the Kalends of October similarly through fifteen days and four hours an hour is diminished, as the sun descends on each day by the same number of moments; and the space which remains, until the eighth day before the Ka-

lendas Januarii, simili numero horarum ac momentorum finitur. Ita ut VIII Kalendas Januarii horam et horae dimidium hora habeat. Eo usque namque dies et nox diminuuntur. Et XII horae quae in vernali aequinoctio in principio Domini dispensatione constitutae sunt, in VIII Kalendas Julii nocte diminutae, sole ascendente per singulos quos supra diximus gradus XVIII, in duodecimo longiori spatio reperiantur adjunctae. Et iterum XII horae quae in autumnali aequinoctio solis descensu repleantur, in VIII Kalendas Januarii sex horae in XII divisae inveniantur disjunctae, nocte XVIII in XII divisas tenente. Quae in VIII Kalendas Julii similiter VI in XII partitas tenebat.

lends of January, is completed by a like number of hours and moments. So that on the eighth day before the Kalends of January an hour has an hour and half an hour. For to that extent day and night are diminished. And the twelve hours which at the vernal equinox in the beginning were appointed by the dispensation of the Lord, diminished in the night on the eighth day before the Kalends of July, as the sun ascends through each of the eighteen degrees which we mentioned above, are found added in the twelfth longer space. And again the twelve hours which at the autumnal equinox are filled out by the descent of the sun, on the eighth day before the Kalends of January six hours divided into twelve are found separated, while the night holds eighteen divided into twelve; which on the eighth day before the Kalends of July similarly held six divided into twelve.

XVII. Operis conclusio.

XVII. Conclusion of the work.

XVII. Hoc autem non ignores, quod ista quatuor quae diximus temporum confinia, licet mensium sequentium Kalendis approximentur, unumquodque tamen medium temporis, id est verni et aestatis, autumni et hiemis teneat. Et non exinde temporum principia inchoantur, unde mensium Kalendae initiantur. Sed ita unumquodque tempus inchoandum est, ut a prima die veris tempus aequinoctium dividat; et aestatis VIII Kalendas Julii, et autumni VIII Kalendas Octobris, et hiemis VIII Kalendas Januarii similiter dividitur.

Chapter XVII. Now you should not be ignorant of this, that although those four boundaries of the seasons of which we have spoken approach the Kalends of the following months, nevertheless each one holds the middle of the season, that is, of spring and summer, of autumn and winter. And the beginnings of the seasons are not begun from where the Kalends of the months are initiated. Rather, each season is to be begun in such a way that the equinox divides the season from the first day of spring; and of summer on the eighth day before the Kalends of July, and of autumn on the eighth day before the Kalends of October, and of winter on the eighth day before the Kalends of January it is similarly divided.

Editors' notes and page, col. 221

Footnotes

(none) NOTE: The Canon ends at the top of this page and Bucherius' Commentarius begins; the "(32)" in col 221 ("cap. 26 (32)") is an alternative chapter number inside the commentary's text, not a footnote call. No footnotes are printed at the page foot. (printed under page 123)

Page

running head: EM AEGIDII BUCHERII COMMENTARIUS. 222
marginal letters: A lendas Januarii; B XVII. Hoc; C decima nullo; D huic opusculo
old-edition numerals: (none)
other: Latin only, no Greek printed; begins with lendas split from Ka- in col. 221; full-width title ...DII BUCHERII ...i Canonem Paschalem Commentarius. cut off at left edge, not set; editors' matter: XVII. Operis conclusio., decima nullo, Germanum nihilominus
other: the 3 paragraph(s) of this column above the full-width band are set under col 221 (reading order, moved on receipt)
other: the text of this column below the full-width band belongs to the next unit; not set here (rail-only part)
other: QA Q1 (2026-11-09): in this column's paragraph 3 (set under col 221) the page prints "Octcbris" (misprint for Octobris); the part under col 221 reads "Octobris", silently corrected. To be set back as printed and listed in misprints.tsv by the col 221 read. Also check "duodecimo" in paragraph 1 against a sharper image: at this resolution the print may read "duodeclmo".