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J. A. Fabricius, Notitia de Julio Africano

Editors' preface

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ANNO DOMINI CCXXII.

IN THE YEAR OF THE LORD CCXXII.

JULIUS AFRICANUS

NOTITIA

ACCOUNT

(Fabric., Bibliotheca Graeca, ed. Harles, tom. IV, p. 211. Hamburgi, 1795, in 4°.)

(Fabricius, Bibliotheca Graeca, ed. Harles, volume IV, p. 211. Hamburg, 1795, in quarto.)

Sextus Julius Africanus, Syrus, ex Emaunte, sub Antonino Helogabalo et Alexandro Severo claruit. Zachariae Lundii commentarium ms. in Africani Cestos servari, accepi Hasniae a Wolfio, regiae biblioth. custode. In illis fragmentis cap. 29 auctor testatur, vidisse se Bardesanem Parthum, quem diversum mihi esse persuadeo a Bardesane scriptore. Nam et huic minus convenit illa jaculando

Sextus Julius Africanus, a Syrian, from Emmaus, flourished under Antoninus Helogabalus and Alexander Severus. That a manuscript commentary of Zacharias Lund on Africanus's Cesti is preserved, I learned at Copenhagen from Wolf, keeper of the royal library. In those fragments, in chapter 29, the author testifies that he saw Bardesanes the Parthian, who, I am persuaded, is different from Bardesanes the writer. For to the latter, too, that skill is ill-suited of painting by shooting

Editors' notes and page, col. 35

Footnotes

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Sextum unus vocat Suidas. FABRIC. Σέκτωρ scribitur, forsan operarum vitio, ab Eudocia. HARL.

Suidas alone calls him Sextus. FABRICIUS. In Eudocia it is written Σέκτωρ, perhaps by a printers' error. HARLES.

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Circa ann. Chr. 221. Vid. Saxii Onom. lit. I, pag. 352 sq., aut a. C. 228. Vid. Hambergeri zuverl. Nachrichten, tom. II, pag. 525 sq. Uterque plures citat, qui de Africano egerunt. HARL.

About the year of Christ 221 (see Saxius, Onomasticon literarium I, p. 352 ff.), or A.D. 228 (see Hamberger, Zuverlässige Nachrichten, vol. II, p. 525 ff.). Each cites a number of writers who have dealt with Africanus. HARLES.

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pingendi sagittarumque ictibus formam ejus, quem vellet, pulchre describendi solertia, quam in suo Africanus praedicat, et hic Parthus fuit, alter Babylonius. Denique qui sub Antonino vixisse scriptorem docent Porphyrius et Eusebius, si Elagabalum, non Marcum Philosophum intellexissent, perinde ut Hieronymus cap. 63, ubi de Africano disserit, nota quadam addita Antonini nomen distinxissent.

and of beautifully drawing with the strokes of arrows the form of whomever he wished, which Africanus praises in his man; and this one was a Parthian, the other a Babylonian. Finally, Porphyry and Eusebius, who teach that the writer lived under Antoninus, [would be right] if they had meant Elagabalus, not Marcus the Philosopher, just as Jerome in chapter 63, where he discusses Africanus, with a certain note added had distinguished the name of Antoninus.

Editors' notes and page, col. 36

Footnotes

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Vidistin', quot vulnera frustulo huic antiquitatis inflixerit librariorum incuria atque ignorantia? MURATOR.

Have you seen how many wounds the copyists' carelessness and ignorance have inflicted on this little fragment of antiquity? MURATORI.

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Quod ζωγραφῆσαι βέλεσιν vocat Africanus, apud Philostratum lib. II De vita Apollonii, cap. 28, pag. 81, dicitur σκιαγραφῆσαι βέλεσιν. Magisque admirandum hoc, quam quod in veteri inscriptione apud Gruterum pag. DLXII, de Sorano Batavo: Emissumque arcu dum pendet in aere telum Ac redit, ex alia fixi fregique sagitta. Vel quod de Domitiano Sueton. cap. 19, In pueri procul stantis praebentisque pro scopo dispansam dextrae manus palmam, sagittas tanta arte direxit, ut omnes per intervalla digitorum innocue evaderent.

What Africanus calls ζωγραφῆσαι βέλεσιν ("to paint with arrows") is called σκιαγραφῆσαι βέλεσιν ("to sketch in outline with arrows") in Philostratus, Life of Apollonius, book II, ch. 28, p. 81. And this is more to be wondered at than what an old inscription in Gruter, p. DLXII, says of Soranus the Batavian: "And while the shaft shot from the bow still hung in the air, and came back, I struck and split it with another arrow." Or what Suetonius, ch. 19, says of Domitian: "At the palm of the right hand of a boy standing far off and holding it spread out as a target, he directed arrows with such skill that all of them passed harmlessly between the fingers."

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[Africanus sub Antonino Elagabalo et Alexandro Severo clarus, ait Saxius l. c. argumento Hieron. De scriptor. eccles., cap. 63, sive quod Chronographiae suae opus, h. e. libros V De temporibus ab orbe condito usque ad A. C. 221 perduxit, ratiocinatore Pagio in Critic. Baron., ad a. Chr. 220, n. II, pag. 464, tom. II, sive quod Κεστοὺς suos Alexandro, Juliae Mammaeae filio, inscripsisse dicitur.]

[Africanus was famous under Antoninus Elagabalus and Alexander Severus, says Saxius in the place cited on the evidence of Jerome, On Ecclesiastical Writers, chap. 63, either because he brought down his work of the Chronography, that is, the five books On Times from the creation of the world down to A.D. 221, as Pagi reckons in his Critica on Baronius, at the year of Christ 220, no. 2, p. 464, vol. II, or because he is said to have dedicated his Cesti to Alexander, the son of Julia Mammaea.]

Thevenoti collectio pag. 275—316 exhibet, sed Graece tantum, opusculum in capita 77 distinctum, sub titulo: JULII AFRICANI ΚΕΣΤΟΙ; sed neutiquam est opus illud Africani integrum, quod sub Cestorum titulo Alexandro Mammaeae ab Africano dicatum constabat libris IX, ut tradit Syncellus pag. 359, licet Photius cod. XXXIV libros XIV, vel Suidas in Ἀφρικανὸς [et Eudocia in Violario pag. 73], atque ex eo auctor recens scholiorum Graecorum ad Anthol. epigramm. lib. VII, pag. 610, plane libros XXIV numerent. In hoc opere, cujus Eusebius quoque VI, 31 Hist. eccles. et Nicephorus IV, 21, meminerunt, Africanus ἰατρικῶν καὶ φυσικῶν καὶ γεωργικῶν καὶ χυμευτικῶν admirandas δυνάμεις complexus fuerat, ut testatur Syncellus, et apparet e fragmentis quae ex Africano in Hippiatricis et Geoponicis occurrunt, et quae in Mich. Pselli libro inedito θαυμασίων ἀκουσμάτων ἰατρικῶν καὶ φυσικῶν obvia, publici juris fecit Lambecius Commentar. pag. 222-224 [pag. 472-479 edit. Kollarii, cujus notas conferes]. Suidas: Εἰσὶ δὲ οἱονεὶ φυσικὰ ἔχοντα ἐκ λόγων τε καὶ ἐπαοιδῶν καὶ γραπτῶν τινων χαρακτήρων ἰάσεις τε καὶ ἀλλοίων ἐνεργειῶν. Quae sub nomine Κεστῶν Africani Parisiis prodiere, atque de re militari potissimum rebusque variis et inventis, ad eam felicius gerendam repertis, atque partem ex medicorum, chemicorum, magorum, physicorum et geometrarum officina, petitis, disserunt,

The collection of Thévenot, pp. 275–316, presents, but in Greek only, a small work divided into 77 chapters, under the title: THE CESTI OF JULIUS AFRICANUS; yet by no means is that work of Africanus entire, which, dedicated under the title of Cesti to Alexander the son of Mammaea by Africanus, consisted of nine books, as Syncellus relates on p. 359, although Photius in cod. 34 clearly reckons fourteen books, or Suidas under Africanus [and Eudocia in the Violarium, p. 73], and from him the recent author of the Greek scholia on the Anthology of Epigrams, book 7, p. 610, twenty-four books. In this work, which Eusebius also in Hist. eccles. 6.31 and Nicephorus in 4.21 have mentioned, Africanus had embraced the wonderful powers of medical and physical and agricultural and alchemical matters, as Syncellus testifies, and as appears from the fragments from Africanus which occur in the Hippiatrica and Geoponica, and which, met with in the unpublished book of Michael Psellus On wonderful medical and physical reports, Lambeck made public in his Commentarii, pp. 222–224 [pp. 472–479 of the edition of Kollar, whose notes you will compare]. Suidas says: They are as it were physical matters having cures both from words and incantations and certain written characters, and of diverse operations. The things which were published at Paris under the name of the Cesti of Africanus, and which treat chiefly of military affairs and of various matters and inventions discovered for waging war more successfully, and sought in part from the workshop of physicians, chemists, magicians, natural philosophers, and geometers,

Editors' notes and page, col. 37

Footnotes

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Κεστός, Veneris seu picta zona, de qua Eustath. ad Iliad. Ξ, 214. Idem ad Iliad. Γ, pag. 323, κεστόν interpretatur κεντητὸν καὶ ποικίλον. Itaque Julius Africanus libros suos, quibus de variis argumentis ex variis scriptoribus plurima collegerat, inscripsit Κεστούς, quasi στρωματεῖς atque varias et amoenas lectiones dixerit. Utitur ipse hoc vocabulo p. 297 b, Τί δὲ θαῦμα εἰ καὶ τοῦτο παρὰ Χαρίτων ἔλαβεν ἡ Ἥρα; καὶ γὰρ παρὰ τῆς Ἀφροδίτης τοὺς κεστοὺς ἐδανείσατο. Dicti etiam sunt cesti lora, quibus pugiles solebant manus et brachia innectere, quo fortius ferire possent, ut videre est in antiqua imagine apud Guil. Choulium libro De balneis et exercitationibus veterum, pag. 18. Confer quae viri docti ad Virgil. V Aeneid., v. 69, et Rigaltium ad Onosandrum, pag. 24 sq. 37; Stephanium ad Histor. Saxonicam Jo. Grammatici lib. III, fol. 84 sq.

Κεστός: the embroidered girdle of Venus, on which see Eustathius on Iliad Ξ 214. The same writer, on Iliad Γ, p. 323, interprets κεστόν as "embroidered and many-coloured." So Julius Africanus gave the title Κεστοί to his books, in which he had collected a great deal on various subjects from various writers, as if he had called them Stromateis ("patchwork") and "various and pleasant readings." He himself uses the word at p. 297 b: "And what wonder if Hera got this too from the Graces? For she borrowed the girdles from Aphrodite." The name cesti was also given to the thongs with which boxers used to bind their hands and arms so as to strike harder, as may be seen in an ancient picture in Guillaume Choul's book De balneis et exercitationibus veterum, p. 18. Compare what learned men have written on Virgil, Aeneid V, line 69; Rigault on Onosander, p. 24 f., 37; and Stephanius on the Historia Saxonica of Saxo Grammaticus, book III, fol. 84 f.

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Male XIX excusum in Tillemontii Mém. ecclés., tom. III, parte II, nota I, ad Vitam Africani edit. Bruxell.

Wrongly printed as XIX in Tillemont's Mémoires ecclésiastiques, vol. III, part II, note I on the Life of Africanus, Brussels edition.

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Conf. Needhami et Niclasii prolegomena ad Geoponica, pag. XLV sqq., ubi varia de Africano docte disputantur. HARL.

Compare the prolegomena of Needham and Niclas to the Geoponica, p. XLV ff., where various questions about Africanus are learnedly discussed. HARLES.

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Casaubonus ad Aeneae cap. 7, testatur, in quibusdam codicibus inscribi Πρὸς πολεμίους παρασκευαί, in aliis Πολεμικῶν Παρασκευαί.

Casaubon, on chapter 7 of Aeneas [Tacticus], states that in some manuscripts the title is "Preparations against enemies," in others "Preparations for war."

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instruuntque duces et milites, et cap. 25 sq. pag. 298 sq. quaedam aspergunt rem rusticam spectantia, qualia etiam in Geoponicis leguntur; haec, inquam, non sunt ipsum Africani opus, sed excerpta ex Africani Cestis et aliis scriptoribus, sive antiquioribus, ut Aenea Tactico, e quo integra capita descripta pridem notavit Casaubonus : sive etiam quibusdam longe junioribus, ut tum alia ad oram paginae a me notata loca videntur innuere, tum Belisarii mentio aperte docet. Ex libro quinto et sexto Cestorum repetita, quae in bibliothecis Vaticana, Palatina, Barberina, Farnesiana, Monachiensi et regia atque Colbertina Paris. et in aliis Germaniae, Belgii et Angliae bibliothecis reperiuntur, notat Gabriel Naudaeus II, 8, De studio militari, cap. 8, pag. 520. Corruptissima autem in mss. codicibus reperta sunt haec excerpta, prioribus maxime capitibus; quamobrem nulla etiam Latina versio addi potuit, licet eruditissimus J. Boivinus in suis castigationibus, ad calcem voluminis adjectis, innumera loca feliciter restituerit atque illustraverit. Quoniam vero inter vulgaria quaedam atque inepta in hoc opusculo leguntur alia etiam digna notatu, et vix ac ne vix quidem alibi obvia, optandum est, ut in meliores et emendatiores codices incidant viri docti, quibus ad interpretationem hujus opusculi excitentur. Exstant sane in codicibus etiam Caesarianis [teste Lambecio aliisque, quos excitavi in notitia codd.], it. Bodleianis, e quibus descriptum memini me videre Lipsiae apud clariss. amicum nostrum Godfridum Olearium, sed, ni fallor, deerant prima capita 29. Non dubito, alia exemplaria in Italiae posse inveniri bibliothecis, in quibus pridem ea evolvit Politianus cap. 15 Misc., et Rigaltius ad Onosandrum pag. 16, 23, 27 sq., 45, 84. Habet et Leidensis biblioth. inter libros Is. Vossii; quemadmodum bina occurrunt praeterea

and instruct commanders and soldiers, and in Chapter 25 ff., page 298 ff., sprinkle in certain matters pertaining to agriculture, such as are also read in the Geoponica; these, I say, are not the work itself of Africanus, but excerpts from the Cesti of Africanus and from other writers, whether more ancient, such as Aeneas Tacticus, from whom Casaubon long ago noted that entire chapters were copied, or even certain far later ones, as both other passages noted by me in the margin of the page seem to intimate, and the mention of Belisarius openly shows. That these are repeated from the fifth and sixth books of the Cesti, which are found in the Vatican, Palatine, Barberini, Farnese, Munich, and Royal and Colbertine libraries in Paris, and in other libraries of Germany, Belgium, and England, Gabriel Naudé notes in II, 8, De studio militari, Chapter 8, page 520. Moreover, these excerpts were found in the manuscript codices in a most corrupt state, especially in the earlier chapters; wherefore no Latin version could be added either, although the most learned J. Boivin in his emendations, appended at the end of the volume, happily restored and illustrated innumerable passages. Since indeed among certain commonplace and inept matters in this little work there are also read other things worthy of note, and scarcely or not even scarcely to be met with elsewhere, it is to be wished that learned men may light upon better and more correct codices, by which they may be stirred up to the translation of this little work. They are certainly extant also in the Imperial codices [as witnessed by Lambeck and others whom I have cited in the notice of codices], likewise in the Bodleian, transcribed from which I remember seeing it at Leipzig at the house of our most illustrious friend Gottfried Olearius, though, if I am not mistaken, the first 29 chapters were wanting. I do not doubt that other copies can be found in the libraries of Italy, in which Politian long ago consulted them, Chapter 15 of his Miscellanea, and Rigault on Onosander, pages 16, 23, 27 ff., 45, 84. The Leiden library also has it among the books of Isaac Vossius; just as two copies occur besides

Editors' notes and page, col. 38

Footnotes

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Καὶ Ῥωμαίων δὲ αὐτοκράτορες παλαιοί, p. 291, capite δ'. Ἐχρήσατο τῇ πείρᾳ ταύτῃ καὶ Σύρμος ὁ Σκύθης, καὶ Βαρδησάνης ὁ Πάρθος, τάχα δέ που καὶ πλείονες. Εἶδον καὶ αὐτὸς Ἐναγχάρου τοῦ Βασιλέως [καὶ] Μάννα τοῦ παιδὸς αὐτοῦ πολλάκις πειράσαντος ἐμοῦ ὑφηγησαμένου, etc., pag. 300, capite κθ'.

"And the emperors of the Romans of old," p. 291, chapter 4. "Syrmus the Scythian also made use of this trial, and Bardesanes the Parthian, and perhaps more besides. I myself saw Enagcharus the king [and] Mannus his son try it many times, with me showing the way," etc., p. 300, chapter 29.

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Τοῦτο δὲ ἐποίει καὶ Βελισάριος, ἐπεὶ γὰρ ἀντισχεῖν διὰ τὸ πλῆθος, etc., pag. 309 b, capite ξς'. Ποιοῦσι μὲν καὶ οἱ σήμερον Ῥωμαῖοί τε καὶ Ἄραβες, pag. 310, capite ξη'. Videtur Christianus scripsisse, quod legitur pag. 311 b, capite ο', de transfugarum non repudiando matrimonio, εἰ καὶ τιμῶσιν τὰ παρ' ἡμῖν θρησκευόμενα, si e religione nostra non sint alieni. Clausula libri innuitur pag. 300, ληγέτω δὲ καὶ τόδε τὸ σύγγραμμα εἰς τι ἀρχαῖον καὶ φιλομαθὲς διήγημα, capite κθ' sive 29.

"Belisarius too did this, for since [he could not] hold out because of their numbers," etc., p. 309 b, chapter 66. "The Romans and Arabs of today also do it," p. 310, chapter 68. It seems to have been a Christian who wrote what is read at p. 311 b, chapter 70, about not rejecting marriage with deserters, "if they also honour the worship practised among us," that is, if they are not strangers to our religion. The close of the book is indicated at p. 300: "and let this treatise also end with an ancient story of interest to the studious," chapter κθ', that is, 29.

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Ejusdem Boivini Latina versio fuit in Bibl. Rostgaardiana, pag. 454; Daneschioldiana, p. 402. FABRIC. Boivin. noluit Latine illud vertere, cum de fontibus, veneno inficiendis, agant, et his talibus, ne durante bello hostes doctos obtrectarent, quasi consultores regi suo, ut inficiatur communibus generis humani usibus destinata aqua. Haec mihi Boivinus. BENZEL.

A Latin version by the same Boivin was in the Rostgaard library, p. 454, and in the Danneskiold library, p. 402. FABRICIUS. Boivin was unwilling to put that into Latin, since it deals with poisoning wells, and [he feared] that with such matter, while the war lasted, hostile scholars might decry them as advisers to their king that water meant for the common use of mankind be poisoned. So Boivin told me. BENZEL.

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Opus valde vitiatum nominat Valcken. in adnotatt. uberioribus ad Adoniazus. Theocriti, p. 345 C; et pag. 346 A; notat, cod. Leidens. olim Vossianum habere multa editis longe meliora. HARL.

Valckenaer, in his fuller annotations on Theocritus's Adoniazusae, p. 345 C and p. 346 A, calls the work badly corrupted; he notes that the Leiden manuscript, formerly Vossius's, has many readings far better than the printed ones. HARLES.

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Vindobonae in thesauro librario potentissimi imperatoris. Fuit etiam in biblioth. Scorialensi, teste Alex. Baruoetio, qui de illo, Nescio, inquit, an tantum boni opus illud contineat, quantum continet mali : praeterquam enim quod sequioris aevi, adeoque styli sit auctor ille, multa habet similia ⟨t⟩acticis Leonis, quaedam etiam superstitiosa, ac multa ridicula, ut de curatione per Abracadabra, quaedam mulomedica, falsa plurima. FABRIC. — In duobus codd. Leidensibus Africano tribuitur lib. De modo defendendae urbis obsessae.

at Vienna in the book-treasury of the most potent Emperor. It was also in the Escorial library, as witnessed by Alexander Barvoetius, who says of it: I know not whether that work contains as much good as it contains evil; for besides the fact that that author is of a later age, and consequently of a later style, he has many things similar to the Tactics of Leo, certain things also superstitious, and many ridiculous, as concerning curing by Abracadabra, certain veterinary matters, and very many falsehoods. FABRICIUS. — In two Leiden codices there is attributed to Africanus a book On the Manner of Defending a Besieged City.

Africanum De bellico apparatu ms., de quo Casaubonus ad Suetonii Caesarem, c. 51, et Salmasius, ep. 123, ad Isaacum Vossium, intellige partem Cestorum Africani, tum adhuc ineditam, sed postea Graece Parisiis evulgatam. Eodem refer quod scribit Gassendus ad ann. 1622, Peirescium obtinuisse tum ex Vaticana, tum ex Ambrosiana Mediolanensi exempla quaedam Africani aliorumque tacticorum in gratiam Lud. Machalti viri strenui, auctorumque militarium et mathematicorum studiosi. Et quod librum septimum Cestorum, qui est de re militari, habuisse ms. testatur Holstenius apud Morhofium lib. I Polyhistoris, pag. 69. Ex Cestis etiam petita sunt quae sub Africani nomine in Geoponicis et Hippiatricis Graecis leguntur, ac fortasse nostrum respexit Fulgentius III, 7, Mythologicon, ubi Africanum iatrosophistam laudat. Certe in Cestis ἰατρικὰς et φυσικὰς δυνάμεις atque ἰάσεις contineri, jam olim Eusebius in Chron. et Suidas in Ἀφρικανός notarunt. Inter edita Cestorum capita est etiam illud 37, Περὶ κρυφίας ἐπιστολῶν εἰσπομπῆς, quod laudat Is. Vossius ad Justini II, 10, quem vide etiam ad Catullum, pag. 30, ubi de Africano quaedam erudite observat, et inter alia affirmat, Στρατηγικῶν, quae supersunt, fragmenta, constituisse sextum ac septimum Cestorum librum. Cestos Latine vertere coepit Julianus Puchardus, an. 1705, die 12 Dec., an. aetatis 49 Parisiis denatus, sed non perfecit neque interpretationem suam edere voluit, quod existimaret quaedam in illis obvia rectius vulgo ignorari.

By the manuscript Africanus On Warlike Equipment, of which Casaubon speaks on Suetonius's Caesar, Chapter 51, and Salmasius, Epistle 123, to Isaac Vossius, understand a part of the Cesti of Africanus, at that time still unedited, but afterwards published in Greek at Paris. Refer to the same what Gassendi writes under the year 1622, that Peiresc obtained both from the Vatican and from the Ambrosian library of Milan certain copies of Africanus and other tacticians in favour of Louis Machault, an energetic man and a student of military and mathematical authors. And also the fact that Holstenius, in Morhof, Book I of the Polyhistor, page 69, testifies that he had in manuscript the seventh book of the Cesti, which is on military affairs. From the Cesti also are drawn the things which are read under the name of Africanus in the Greek Geoponica and Hippiatrica, and perhaps Fulgentius, III, 7, of the Mythologicon, had our author in view where he praises Africanus the iatrosophist. Certainly that healing and natural powers and cures are contained in the Cesti was noted long ago by Eusebius in his Chronicle and by Suidas under Africanus. Among the published chapters of the Cesti is also the 37th, On the Secret Sending In of Letters, which Isaac Vossius praises on Justin, II, 10, whom see also on Catullus, page 30, where he learnedly observes certain things concerning Africanus, and among other matters affirms that the surviving fragments of the Strategica constituted the sixth and seventh books of the Cesti. Julien Pouchard, who died at Paris in the year 1705, on the 12th day of December, in the 49th year of his age, began to translate the Cesti into Latin, but did not finish it, nor did he wish to publish his translation, because he considered that certain things met with in them were more rightly left unknown to the public.

Cestos Africani Gallo-Francice vertit Guischardus : Les Cestes de Jule Africain, traduits pour la première fois d'un manuscrit grec. Vide tom. III illius Commentariorum : Mémoires critiques et histor. sur plusieurs points d'antiquités militaires, par Charles Guischard, nommé Quintus Icilius, Berolini 1774, 4 et 8, IV voll. HARL.

Guischard translated the Cesti of Africanus into French: The Cesti of Julius Africanus, translated for the first time from a Greek manuscript. See Volume III of his Commentaries: Critical and Historical Memoirs on Several Points of Military Antiquities, by Charles Guischard, named Quintus Icilius, Berlin, 1774, quarto and octavo, four volumes. HARLESS.

Superest ut referantur a me nomina scriptorum sane paucorum, quos in isthoc opusculo memorari reperi :

It remains for me to record the names of the very few writers whom I have found mentioned in this little work:

Euclidis Στοιχεῖα, pag. 295 b. Οἱ τῆς ἐγκυκλίου

Euclid's Elements, page 295 b. Those who have moderately attained the general

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Sextum vocat Suidas in Ἀφρικ. et Σωσάννα. Neque assentiendum viris doctis H. Valesio ad Euseb. pag. 127 et Labbeo I De Script. eccles., pag. 659, qui Cestum dictum volunt a Cestorum opere.

Suidas calls him Sextus, under "Africanus" and under "Susanna." Nor should we agree with the learned Henri de Valois, on Eusebius, p. 127, and Labbe, De scriptoribus ecclesiasticis I, p. 659, who hold that he was called Cestus from his work the Cesti.

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Jam vero historiam tibi tradituri sumus ex QUINTO libro Africani, scriptoris chronici :..... is quaecunque de nostris regibus (Armeniae) narrat, ea deprompsit universa ex tabulario Edessae, quae est Urha : cujus quidem tabularii libri de fanorum historiis e Nesibi et Sinope Pontica fuere eo advecti, ait Cheronensis Moses, qui Africani historiam Edessae excerpsit, pag. 101 edit. Whiston, Londin. 1736. Vid. Niclas ad Needhami prolegom. ad Geoponicos, pag. XLVII, n. 5. HARL.

"Now we shall hand on to you the history from the FIFTH book of Africanus, the chronicler: ..... whatever he relates about our kings" (of Armenia) "he drew entirely from the archive of Edessa, which is Urha; and the books of that archive on the histories of the temples had been brought there from Nisibis and from Sinope in Pontus." So says Moses of Chorene, who excerpted Africanus's history at Edessa, p. 101 of Whiston's edition, London 1736. See Niclas on Needham's prolegomena to the Geoponica, p. XLVII, n. 5. HARLES.

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μετρίως ἐπήβολοι παιδείας τῶν Εὐκλείδου στοιχείων ἐπιποσὸν ὡς εἰκὸς ἐφήψαντο.

education have, as is natural, to some extent touched upon the Elements of Euclid.

Homerus pag. 292 b : Ἰαμβεῖον ἀρχαῖον, ὡς λυσιτελέστερος πᾶσι τοῦ προπετοῦς ὁ ἀσφαλὴς ἡγεμών, pag. 278.

Homer, page 292 b: An ancient iambic line, that a safe commander is more profitable to all than a rash one, page 278.

Versus ipse exstat apud Suetonium, Augusto, cap. 25 :

The verse itself is extant in Suetonius, Augustus, Chapter 25:

Ἀσφαλὴς γὰρ ἔστ' ἀμείνων, ἢ θρασὺς στρατηλάτης.

For a safe general is better than a bold one.

Neptuniani Physica, pag. 301 b : Φιλοπονῶν περὶ τὴν τοῦ παρόντος συγγράμματος ἔκθεσιν, ἀνέγνων ἐν τοῖς Νεπτουνιανοῦ φυσικοῖς, etc.

The Physics of Neptunianus, page 301 b: While labouring over the exposition of the present treatise, I read in the Physics of Neptunianus, etc.

Οἱ Κυντίλιοι. pag. 301 b : Quinctilii fratres, qui sub Commodo imp. clari scripserunt de re rustica.

The Quinctilii, page 301 b: the brothers Quinctilii, famous under the Emperor Commodus, who wrote on agriculture.

Eumdem fuisse Sextum Julium Africanum, qui Chronographiae libros V ab orbe condito ad a. C. 221 scripsit, et Julium Africanum, Cestorum scriptorem, credemus potius Eusebio, Photio, Syncello, et Suidae, hoc affirmantibus, quibus Petavius, Vossius, Labbeus, Lambecius, Wetstenius, Tillemontius [Needham, Hambergerus, Saxius, etc.] assentiuntur, quam Jos. Scaligeri et H. Valesii virorum licet maximorum conjecturis contra nitemur. Caeterum, quod Chronographiae et Κεστῶν libros pro uno eodemque opere habuit Petavius XII, 40, De doctrina temp., hoc merito retractavit ipse VIII, 2, Auctarii diss. [Chronographiae pars fuit, non peculiaris liber ἐπίτομος, quando legitur in Eusebii Chron. Ἀφρικανὸς ἐν ἐπιτόμῳ, uti Fabricius in nota ms. ad Suidam Basileensem apud Niclas ad Geoponica, prolegg. pag. XLVII, not. 5, docuit contra Meursium, qui in Biblioth. Graeca, pag. 1199, ex illo Eusebii loco singulare Africani opus, ἐπίτομον, exsculpit. HARL.]

That Sextus Julius Africanus, who wrote five books of Chronography from the creation of the world to the year of Christ 221, and Julius Africanus, the writer of the Cesti, were the same man, we shall believe rather on the word of Eusebius, Photius, Syncellus, and Suidas, who affirm this, with whom Petau, Vossius, Labbe, Lambeck, Wetstein, and Tillemont [Needham, Hamberger, Saxe, etc.] agree, than strive against them on the conjectures of Joseph Scaliger and Henri de Valois, albeit very great men. For the rest, whereas Petau in XII, 40, On the Doctrine of Times, took the books of the Chronography and of the Cesti for one and the same work, he deservedly retracted this himself in VIII, 2, of the dissertations of the Auctarium. [It was a part of the Chronography, not a separate abridged book, when there is read in the Chronicle of Eusebius, Africanus in the epitome, as Fabricius in a manuscript note on the Basel Suidas in Niclas on the Geoponica, Prolegomena, page 47, note 5, showed against Meursius, who in the Bibliotheca Graeca, page 1199, carves out from that passage of Eusebius a separate work of Africanus, the Epitome. HARLESS.]

Alia de Africano ejusque scriptis apud accuratissimum Tillemontium tom. III, 3, Mém. ecclés., pag. 115, et praestantissimum Caveum [tom. I, pag. 110 sq.] in parte utraque Hist. litterariae lector evolvet, quibus ambobus in mentem venit suspicari, quod Cestos forte scripserit Africanus, nondum Christi sacris initiatus : licet in altera parte Caveus malit subscribere eorum sententiae qui Cestos ad alium referunt Africanum. Sed de tota re melius judicare liceret, si opus ipsum exstaret; quod, paucis forte fragmentis exceptis, ut jam notavi, intercidit. Nam et Boivinius prima vix 44 capita Africano audet tribuere, cum 45 usque ad 59 fere ad verbum sint descripta ex Aeneae Tacticis, et sexagesimum cum reliquis propter vocabula barbara et styli diversitatem, alium et recentiorem auctorem referant; e quibus illa Περὶ φυλακῶν, pag. 315, Heronis forte junioris esse idem eruditissimus

Other matters concerning Africanus and his writings the reader will consult in the most accurate Tillemont, Volume III, 3, Ecclesiastical Memoirs, page 115, and the most distinguished Cave [Volume I, page 110 ff.] in both parts of his Literary History, into the mind of both of whom it came to suspect that Africanus perhaps wrote the Cesti when not yet initiated into the sacred mysteries of Christ; although in the second part Cave prefers to subscribe to the opinion of those who refer the Cesti to another Africanus. But one would be permitted to judge better of the whole matter if the work itself were extant, which, except perhaps for a few fragments, as I have already noted, has perished. For Boivin too scarcely dares to attribute the first 44 chapters to Africanus, since chapters 45 to 59 are copied almost word for word from the Tactics of Aeneas, and the sixtieth along with the rest, on account of barbarous words and diversity of style, point to another and more recent author; of which those sections On Guards, page 315, the same most

Editors' notes and page, col. 40

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Boivinius conjicit. Caeterum Christianos etiam τερατώδη sectatos, ac superstitionibus quandoque deditos fuisse, vetera convincunt exempla, et Geoponicon scriptor (haud dubie Christianus), et Tryphonis martyris exorcismus insectorum hortis vineisque noxiorum apud Lambecium VII, pag. 247, et plura ejusmodi non adeo inobvia futura si quis diligentius inquisierit : inque his frequentata quaedam superstitiosa ita publice, ut conciliorum decretis prohibenda fuerint, de quibus Brunus, Oratorii Jesu presbyter, parte tertia libri, Gallice ann. 1702, 12, editi, quem inscripsit : Histoire critique des pratiques superstitieuses qui ont séduit les peuples et embarrassé les savans. Ex eodem Geoponicon scriptore recte colligas, Africanum Christianum fuisse, cum Cestos scriberet, in quibus commendavit efficax adversus vini corruptionem remedium, si dolio inscribantur θεῖα haec verba (Psal. XXXIV, 8) : Gustate et videte, quoniam suavis Dominus, vel, si pomum, his verbis inscriptum, projiciatur in vinum, XIV, 5 Ἀφρικάνου · Ἀμήχανον τραπῆναι τὸν οἶνον ἐὰν ἐπιγράψῃς ἐν τῷ ἀγγείῳ ἢ ἐν τοῖς πίθοις ταῦτα τὰ θεῖα ῥήματα· Γεύσασθε καὶ ἴδετε, ὅτι χρηστὸς ὁ Κύριος. Καλῶς δὲ ποιήσεις καὶ εἰς μῆλον οὕτω γράφων, ἐμβάλλων τὸ μῆλον εἰς τὸν οἶνον. Plura hujuscemodi farinae ex Geoponicis infra libro VI refero, ubi de Hippiatricis quoque dicturus sum, quorum collectio et ipsa ex Africani Cestis quaedam habet adnotata, uti alius liber ms. Constantini Porphyrogenetae jussu, ut videtur, collectus, de quo Boivinius in castigationibus ad Africanum, pag. 360. FABRIC. — Add. L. El. du Pin, Nouv. Bibliothèque, tom. I, pag. 115. Stolle, Nachrichten von den Kirchenvätern, p. 134 sqq., qui alios V. D. laudat, Ienae 1733, 4; J. Fabric. in Historia Biblioth. Fabric., part. II, pag. 379, et part. III, pag. 359; J. Christf. Neu, in Accessionibus ad Wheari Relection. hiemales, pag. 255.

learned Boivin conjectures to be perhaps by Hero the Younger. For the rest, that Christians also pursued marvellous tales and were sometimes given over to superstitions, ancient examples prove, as do the writer of the Geoponica (undoubtedly a Christian), and the exorcism by Tryphon the martyr of insects harmful to gardens and vineyards in Lambeck, VII, page 247, and more things of this sort which will not be so hard to meet with if anyone inquires more diligently; and among these certain superstitious practices were so publicly frequented that they had to be forbidden by the decrees of councils, concerning which Le Brun, a presbyter of the Oratory of Jesus, treats in the third part of his book published in French in the year 1702, duodecimo, which he entitled: Critical History of the Superstitious Practices Which Have Seduced the Peoples and Perplexed the Learned. From the same writer of the Geoponica you may rightly gather that Africanus was a Christian when he wrote the Cesti, in which he commended an efficacious remedy against the spoiling of wine, if there be inscribed upon the cask these divine words (Ps. 33:9): Taste and see that the Lord is good, or if an apple, inscribed with these words, be cast into the wine, XIV, 5, of Africanus: It is impossible for the wine to turn if you inscribe upon the vessel or upon the casks these divine words: Taste and see that the Lord is good. And you will do well also if you write thus upon an apple, casting the apple into the wine. More things of this kind from the Geoponica I record below in Book VI, where I am also going to speak of the Hippiatrica, the collection of which likewise has certain things noted down from the Cesti of Africanus, as does another manuscript book collected, as it seems, by order of Constantine Porphyrogenitus, of which Boivin speaks in his emendations on Africanus, page 360. FABRICIUS. — Add L. Ellies du Pin, Nouvelle Bibliothèque, Volume I, page 115; Stolle, Notices of the Church Fathers, page 134 ff., who cites other learned men, Jena, 1733, quarto; J. Fabricius in the History of the Fabrician Library, Part II, page 379, and Part III, page 359; J. Christoph Neu, in Additions to Whear's Winter Lectures, page 255.

Praecipuum Africani opus fuit Chronographia, annorum 5623, sive libri V De temporibus, ab orbe condito usque ad a. Chr. 221, olymp. CCL, 1, Grato et Seleuco coss. Ex quo, licet hodie deperdito, multa Eusebius in suo Chronico et Syncellus, Jo. Malala [qui octies eum citat, plerumque addito τοῦ σοφωτάτου epitheto], Theophanes, Cedrenus aliique chronologi, atque in his auctor Chronici paschalis, quod Alexandrinum vulgo vocant, tum Latino-Barbarus scriptor excerptorum utilissimorum ex Eusébio, Africano et aliis, quae Scaliger edidit ad calcem Chronici Hieronymiani pag. 58 sq. [Sed fragmenta Africani, Eusebii et Syncelli Scaliger confuse posuit; contra Jac. Goarus sollicite discriminavit in sua editione.] At enim liber De divisionibus et generationibus gentium Canisio tom. II Antiquar. Lection. pag. 579, atque emendatius

The principal work of Africanus was the Chronography, of 5,623 years, or five books On Times, from the creation of the world down to the year of Christ 221, Olympiad 250, 1, in the consulship of Gratus and Seleucus. From this work, although lost today, Eusebius in his Chronicle and Syncellus, John Malalas [who cites him eight times, mostly with the epithet of the most wise added], Theophanes, Cedrenus, and other chronologers took many things, and among them the author of the Paschal Chronicle, which they commonly call the Alexandrian, as well as the barbarous Latin writer of the most useful excerpts from Eusebius, Africanus, and others, which Scaliger published at the end of the Chronicle of Jerome, page 58 ff. [But Scaliger placed the fragments of Africanus, Eusebius, and Syncellus confusedly; on the other hand, Jacques Goar carefully distinguished them in his edition.] However, the book On the Divisions and Generations of the Nations published in Latin by Canisius, Volume II of the Ancient Readings, page 579, and more correctly

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Labbeo tom. I Bibl. novae mss., pag. 298, editus Latine, quem Julii Africani esse suspicati sunt Vossius III De histor. Latin. part. IV, cap. 3, pag. 756, et Sandius ad Vossium pag. 279 sq., potius referendus est ad Hippolytum, Portuensem, Africani aequalem. Quanquam Africani etiam Chronicon fuere qui Latine interpretarentur, et fortasse, ut Dodwellus diss. De successione pontificum, pag. 98, ex antiquo ms. Latino Chronici Eusebiani codice Mertonensi colligit, antequam Eusebii Chronicon verteret Hieronymus. Illi interpretes vel etiam librarii, aut qui describendum sibi Africani opus curaverunt, diversis deinde temporibus ad suam cujusque, qua vixit, aetatem continuarunt seriem consulum, aliaque pro suo quisque captu addiderunt vel omiserunt interpolaruntve. Africanum ἐν ταῖς χρονογραφίαις laudat etiam Maximus ad Dionysii Areopagitae epistolam 4. Alia veterum loca, Africanum laudantia, quoniam a viris doctis, Scaligero et Valesio ad Euseb., Allatio ad Eustath. Antiochen., pag. 5 sq., Labbeo, Tillemontio, Caveo et Wetstenio (in notis ad epistolam ad Origenem de Susanna, pag. 148 sq.) allata sunt, omitto.

by Labbe, Volume I of the New Library of Manuscripts, page 298, which Vossius, Book III On the Latin Historians, Part IV, Chapter 3, page 756, and Sandius on Vossius, page 279 ff., suspected to be by Julius Africanus, should rather be referred to Hippolytus of Portus, the contemporary of Africanus. Although there were also some who translated the Chronicle of Africanus into Latin, and perhaps, as Dodwell in his dissertation On the Succession of the Pontiffs, page 98, gathers from an ancient Latin manuscript codex of the Chronicle of Eusebius at Merton, before Jerome translated the Chronicle of Eusebius. Those translators or even copyists, or those who had the work of Africanus transcribed for themselves, subsequently at different times continued the list of consuls down to the age of each in which he lived, and added or omitted or interpolated other things, each according to his own capacity. Maximus also, on the fourth epistle of Dionysius the Areopagite, cites Africanus in the Chronographies. Other passages of the ancients praising Africanus, since they have been adduced by learned men—Scaliger and Valois on Eusebius, Allatius on Eustathius of Antioch, page 5 ff., Labbe, Tillemont, Cave, and Wetstein (in his notes on the epistle to Origen concerning Susanna, page 148 ff.)—I omit.

Ex eodem Africani opere petita videtur, quam ms. in bibl. Vindobonensi exstare testatur Lambecius, tom. V, pag. 297 [pag. 623 edit. Kollarii], Διήγησις Ἀφρικανοῦ περὶ τῶν ἐν Περσίδι γενομένων διὰ τῆς ἐνανθρωπήσεως τοῦ Κυρίου καὶ Σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ. Incipit : Ἐκ Περσίδος ἐγνώσθη ἀπ' ἀρχῆς ὁ Χριστός· οὐδὲν γὰρ λανθάνει τοὺς ἐν αὐτῇ νομομαθεῖς ἅπαντα φιλοπονοῦντας. Ὅσα γάρ κ. τ. λ. Vide et Africani fragmenta apud Lambecium lib. I, pag. 141, et lib. III, pag. 39. [Adde catal. codd. Gr. Venet. D. Marci, pag. 42 fin., et catal. bibl. Monach. Bavar., pag. 35.]

From the same work of Africanus seems to be drawn what Lambeck, Volume V, page 297 [page 623 of Kollar's edition], testifies is extant in manuscript in the Vienna library: Narrative of Africanus Concerning the Things That Happened in Persia through the Incarnation of Our Lord and Saviour Jesus Christ. It begins: From Persia Christ was known from the beginning; for nothing escapes those learned in the law therein, who labour diligently over all things. For whatsoever, etc. See also the fragments of Africanus in Lambeck, Book I, page 141, and Book III, page 39. [Add the Catalogue of Greek Manuscripts of St Mark's at Venice, page 42 at the end, and the Catalogue of the Royal Library at Munich, page 35.]

Etiam Acta martyrii Symphorosae filiorumque ejus, sub Adriano passorum, in mss. codicibus Julio Africano tribuuntur et sub ejus nomine a Mombritio Mediolanensi, tom. II Act. Sanctor. et in postrema Surii editione ad 18 Julii edita sunt. Vide Baronium ad Martyrolog. Rom. 18 Jul. Et quidem fieri potuit, inquit Theodoricus Ruinartus, qui iterum recudi curavit in Actis selectis martyrum 20, in Actis SS. Antwerp., ad d. 18 Jul., pag. 358, tom. IV, ut in Africani libris de Chronographia inserta fuerint. Sed in temporibus a Christo nato longe breviorem, quam in antecedentibus aetatibus fuisse, testatur Photius cod. XXXIV. Itaque, si verum est Eusebii, quod in iisdem Actis additur, testimonium, quod Africanus acta martyrum, quotquot Romae et per Italiam passi erant, litteris consignaverit, in alio opere ac in Chronographia fecerit.

Also the Acts of the Martyrdom of Symphorosa and Her Sons, who suffered under Hadrian, are in manuscript codices attributed to Julius Africanus, and were published under his name by Boninus Mombritius of Milan, Volume II of the Acts of the Saints, and in the last edition of Surius at the 18th of July. See Baronius on the Roman Martyrology, 18th of July. And indeed it could have happened, says Thierry Ruinart, who had them reprinted in the Select Acts of the Martyrs, 20, in the Antwerp Acts of the Saints, at the 18th day of July, page 358, Volume IV, that they were inserted in the books of Africanus on Chronography. But that in the times after the birth of Christ he was far briefer than in the preceding ages, Photius testifies in Codex 34. Therefore, if the testimony of Eusebius which is added in the same Acts is true, that Africanus committed to writing the acts of the martyrs, as many as had suffered at Rome and throughout Italy, he must have done so in another work than in the Chronography.

Denique Hebed Jesu in Catalogo librorum Chaldaeorum, n. 15, affirmat, exstare B. Africani, episcopi Emaüs, commentarios N. T. et Chronicon.

Finally, Ebedjesu in his Catalogue of Chaldaean Books, no. 15, affirms that there are extant by the blessed Africanus, Bishop of Emmaus, commentaries on the New Testament and a Chronicle.

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Opusculum hoc ex duobus codicibus Monacensibus edidit et latinitate donavit J. Chr. Frehern von Aretin, in diario : Beyträge zur Geschichte und Litterat. etc., anno 1804, p. II, P. 49, e quo exscribendum curavit et nobis transmisit Dr Henricus Denzinger, Wirceburgensis. EDIT. PATR.

This little work was edited from two Munich manuscripts and translated into Latin by J. Chr. Freiherr von Aretin, in the journal Beyträge zur Geschichte und Litteratur etc., for the year 1804, part II, p. 49; Dr Heinrich Denzinger of Würzburg had it copied from there and sent it to us. EDITORS OF THE PATROLOGIA.

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Sane Origenes, pag. 244 epistolae de Susanna Africanum laudat, ut πολλὰς διατριβὰς ἔχοντα ἐν ταῖς ἐξετάσεσι καὶ μελέταις τῆς Γραφῆς. Et Julius quidam subinde in Catenis citatur, et in Catena Corderiana in Joannem vocatur Julius episcopus. Laudatur etiam Julii commentarius in Joannem a Mose Barcepha, Syro, de paradiso. [In Nicetae Catena sive sylloge interpretum Evang. Lucae ex Africano quaedam esse excerpta, ait Montfaucon in Biblioth. Coisliniana, pag. 63.] Confer Pauli Colomesii de scriptoribus ecclesiasticis Paralipomena.

Assuredly Origen, page 244 of the epistle concerning Susanna, praises Africanus as having devoted many studies to the examinations and meditations of Scripture. And a certain Julius is repeatedly cited in the Catenae, and in the Catena of Corderius on John he is called Bishop Julius. A commentary of Julius on John is also praised by Moses Bar-Cepha, the Syrian, On Paradise. [That in the Catena or collection of interpreters on the Gospel of Luke by Nicetas certain things are excerpted from Africanus, Montfaucon says in the Bibliotheca Coisliniana, page 63.] Compare the Paralipomena on Ecclesiastical Writers by Paul Colomiès.

De epistola ad Origenem scripta de Susannae historia et Origenis ad Africanum responsione, quae Graece et Latine exstat, dictum est abunde in cap. de Origene. Meminere illius Euseb. VI, 31, Hist.; Hieronymus in Catalogo, cap. 63; Photius, cod. XXXIV; Nicephorus V, 21, et Suidas in Ἀφρικανός ac Σωσάννα. — [edita est illius

Concerning the epistle written to Origen on the history of Susanna and the reply of Origen to Africanus, which is extant in Greek and Latin, enough has been said in the chapter on Origen. Mention is made of it by Eusebius, VI, 31, of the History; Jerome in his Catalogue, Chapter 63; Photius, Codex 34; Nicephorus, V, 21; and Suidas under Africanus and Susanna. — [His

Epistola ad Origenem de Susanna, cum initio responsionis Origenis, Graece per Dan. Hoeschelium, cum Adriani Isagoge in sacras Litteras, Augustae Vindelic. 1602, 4; — et cum responsione Origenis, Gr. et Lat. cum notis J. Rudolphi Wetstenii, cum Origenis dialogo contra Marcionitas. Basil. 1674, 4, pag. 220. — Pars epistolae Origenis ad Africanum est in cod. Coislin. XXI, olim CCXXXVIII, teste Montfaucon in Bibl. Coislin., pag. 63. HARL.]

Epistle to Origen Concerning Susanna, with the beginning of the Reply of Origen, was published in Greek by David Hoeschel, with Hadrian's Introduction to the Sacred Scriptures, Augsburg, 1602, quarto; — and with the reply of Origen, in Greek and Latin, with the notes of J. Rudolf Wetstein, along with Origen's Dialogue against the Marcionites, Basel, 1674, quarto, page 220. — Part of the epistle of Origen to Africanus is in Codex Coislinianus 21, formerly 238, as witnessed by Montfaucon in the Bibliotheca Coisliniana, page 63. HARLESS.]

Ex epistola ad Aristidem, qua Matthaei et Lucae narrationes de genealogia Christi inter se conciliantur, profert nonnulla Eusebius lib. I Histor., cap. 7, atque ex illo Nicephorus lib. I, cap. 11 sq., et Catena ms. in Lucam apud Lambecium III, pag. 62, licet traditionem ab Africano in illa epistola laudatam pro suspecta habeat Dodwellus, pag. 38, ad Irenaeum. Laudat illam epistolam Eusebius iterum VI, 31, ac praeter Hieronymum, Photiumque ac Nicephorum V, 21, Augustinus II, 7, Retractationum.

From the epistle to Aristides, in which the narratives of Matthew and Luke concerning the genealogy of Christ are reconciled with each other, Eusebius adduces some passages in Book I of his History, Chapter 7, and from him Nicephorus, Book I, Chapter 11 ff., and the manuscript Catena on Luke in Lambeck, III, page 62, although Dodwell, page 38, on Irenaeus, holds the tradition praised by Africanus in that epistle as suspect. Eusebius praises that epistle again in VI, 31, and besides Jerome, Photius, and Nicephorus, V, 21, so does Augustine in II, 7, of the Retractations.

[Scriptoribus qui de Africani vita et fatis exposuerunt annumerandus est Gallandus in Prolegg. ad Biblioth. Patr., t. II, c. 26, p. XXXVII sq., qui et omnia Chronographiae ejus fragmenta, quae apud Eusebium, Basilium, Syncellum et alios occurrunt, juxta ordinem librorum sive pro temporum ratione digesta, una cum epistola ad Origenem de historia Susannae, Origenisque responsione, itemque epistolae ad Aristidem ῥήσει ab Eusebio servata, eidem Bibliothecae suae tomo inde a pag. 339-376 inseruit, hisque fragmentis Proleg. p. XLI aliud adhuc addidit ex Euseb. Prophet. Eclog. de Christo adhuc inedit. lib. III, cap. ult., depromptum, et a Lambecio in Comment. de bibl. Vindobon., l. I, p. 254 ed. Kollar., in lucem primum protractum. Acta autem martyrii sanctae Symphorosae exhibet ejusdem Bibliotheca, t. I, p. 329. HARLESS.]

[Among the writers who have set forth the life and fortunes of Africanus must be numbered Gallandi in his Prolegomena to the Library of the Fathers, Volume II, Chapter 26, page 37 ff., who also inserted all the fragments of his Chronography which occur in Eusebius, Basil, Syncellus, and others, arranged according to the order of the books or by the reckoning of times, together with the epistle to Origen on the history of Susanna and the reply of Origen, and likewise the passage of the epistle to Aristides preserved by Eusebius, into the same volume of his Library from pages 339 to 376, and to these fragments in the Prolegomena, page 41, added yet another drawn from Eusebius's hitherto unedited Prophetic Eclogues Concerning Christ, Book III, last chapter, and first brought to light by Lambeck in his Commentaries on the Vienna Library, Book I, page 254 of Kollar's edition. Moreover, the same Library exhibits the Acts of the Martyrdom of St Symphorosa in Volume I, page 329. HARLESS.]

Quae J. Trithemius ab Africano scripta refert De

The works which Johannes Trithemius records as written by Africanus, On

Editors' notes and page, col. 43

Footnotes

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Vide tom. XI, proxime sequentem. EDIT. PATR.

See vol. XI, which immediately follows. EDITORS OF THE PATROLOGIA.

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Page

running head: JULIUS AFRICAN
marginal letters: A Sane Origenes,; B cod. XXXIV;; C atque ex; D ad Aristidem
old-edition numerals: (none)
other: editors' matter: Sane Origenes, pag. 244; ends mid-sentence

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S. Trinitate, De circumcisione, De Attalo, De Pascha, De Sabbato, nullus veterum, quod equidem sciam, commemorat.

the Holy Trinity, On Circumcision, On Attalus, On the Pasch, and On the Sabbath, none of the ancients, so far as I at least know, mentions.

Commentum absurdum de Abdiae Babylonici libris ex Hebraico per Eutropium, nescio quem, Graece, atque inde a Julio Africano Latine versis, et quae in Abdia ipso lib. VI, cap. 20, de Cratonis, discipuli apostolorum, libris decem actuum apostolicorum, per Julium Africanum Latine translatis, leguntur, rejectum a me videre, si tanti est, licet in Codice apocrypho Novi Testam. part. II.

The absurd fiction concerning the books of Abdias of Babylon translated from Hebrew into Greek by I know not what Eutropius, and thence into Latin by Julius Africanus, and the things which are read in Abdias himself, Book VI, Chapter 20, concerning the ten books of apostolic acts by Crato, a disciple of the apostles, translated into Latin by Julius Africanus, one may see rejected by me, if it is worth the while, in the Apocryphal Codex of the New Testament, Part II.

Julium nostrum Africanum, Cestorum et Chronologiae scriptorem, in duo vel tres praeter rem distrahunt viri docti. In longe plures autem Hendreichius in Pandectis Brandenburgicis. — Fuere tamen a nostro distincti : 1. Julius Africanus, orator, quem concitatiorem, sed in cura verborum cimium et compositione nonnunquam longiorem, ac translationibus parum modicum fuisse, scribit Quinctilianus X, 1; — 2. oratoris nepos, Julius Africanus, de quo Plinius VII, 6, Epist.; — 3. Sextus Caecilius Africanus, juriscons., et alter junior, Papiniani discipulus, de quibus dixi in Bibliotheca Latina. Illud vero lepidum, quod Africanum poetam, caecum, ab Ennio laudatum, exsculpit Hendreichius ex Lactantii lib. I Institutt. divinar., cap. 18, cum ibi Lactantius afferat versus Ennii, quibus loquens inducitur Scipio Africanus, jactansque clades generi humano a se illatas, hisce verbis :

Our Julius Africanus, the writer of the Cesti and of the Chronology, learned men needlessly split into two or three persons; and Hendreich in the Brandenburg Pandects into far more. — Nevertheless there were distinct from our author: 1. Julius Africanus, the orator, whom Quintilian, X, 1, writes to have been rather vehement, but excessive in his care for words, and sometimes rather long in composition, and little moderate in metaphors; — 2. the grandson of the orator, Julius Africanus, concerning whom Pliny speaks in VII, 6, of his Epistles; — 3. Sextus Caecilius Africanus, the jurisconsult, and another younger one, a disciple of Papinian, concerning whom I have spoken in the Bibliotheca Latina. That, however, is amusing, that Hendreich carves out a blind poet Africanus, praised by Ennius, from Book I of the Divine Institutes of Lactantius, Chapter 18, whereas Lactantius there adduces the verses of Ennius in which Scipio Africanus is introduced speaking and boasting of the slaughters inflicted by him upon the human race, in these words:

Si fas caedendo coelestia scandere cuiquam est, Mi soli coeli maxima porta patet.

If it is lawful for anyone to climb the heavenly regions by slaughtering, to me alone the greatest gate of heaven stands open.

Quibus deinde Lactantius subjungit : O quantis in tenebris, Africane, versatus es, vel potius poeta (Enni!), qui per caedes et sanguinem patere hominibus adscensum in coelum putas. Hactenus Fabricius. HARL.

To which Lactantius then subjoins: O in how great darkness, Africanus, did you dwell, or rather the poet (Ennius!), who think that through slaughters and blood an ascent into heaven lies open to men. Thus far Fabricius. HARLES.

Claudit collectionem Thevenotianam tractatus, Casaubono pridem ad Polybium et Aeneam lectus, atque in Barberina aliisque bibliothecis obvius [vid. notitiam codicum supra datam], atque a Parisiensibus itidem Graece tantum editus de obsidione toleranda et repellenda, nescio cujus scriptoris, sed, ut videtur, Christiani, sub titulo : Ὅπως χρὴ τὸν τῆς πολιορκουμένης πόλεως στρατηγὸν πρὸς τὴν πολιορκίαν ἀντιτάσσεσθαι, καὶ οἵοις ἐπιτηδεύμασι ταύτην ἀποκρούεσθαι, pag. 316-330, et pag. 361-364.

A treatise closes the collection of Thévenot, read long ago by Casaubon on Polybius and Aeneas, and met with in the Barberini and other libraries [see the notice of codices given above], and likewise published in Greek only by the Paris editors, on enduring and repelling a siege, by I know not what writer, but, as it seems, a Christian, under the title: How the General of a Besieged City Ought to Array Himself against the Siege, and by What Contrivances to Repulse It, pages 316-330, and pages 361-364.

E Polybio, Arriano, Polyaeno et Flavio Josepho pleraque ad verbum descripsisse, jam ab editoribus adnotatum est. Archimedes εὐμήχανον σοφίαν laudat, pag. 319, 326 sq. Non valde antiquum esse patet, quod pag. 323 Josephum accenset τοῖς παλαιοῖς. Et Heroni tertio tribui in codice Vindobonensi, jam supra dixi, § VII. [Vid. Lambec. et Kollar. VII Comment. de bibl. Caesar., pag. 431. Africano

That he copied most things word for word from Polybius, Arrian, Polyaenus, and Flavius Josephus has already been noted by the editors. He praises the ingenious wisdom of Archimedes, pages 319, 326 ff. That he is not very ancient is clear because on page 323 he reckons Josephus among the ancients. And that it is attributed to Hero the Third in the Vienna codex, I have already said above, § VII. [See Lambeck and Kollar, VII of the Commentaries on the Imperial Library, page 431. To Africanus

Editors' notes and page, col. 44

Footnotes

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Est vocabulum militare, Jacobi IV, 6. Plutarchus in Pyrrho, tom. II edit. Oxon., pag. 466, ἀντιτάξασθαι μὲν ἐφοβήθησαν, in aciem procedere timuerunt. [Conf. Krebs Obss. in N. T. e Josepho, pag. 222, et quae ego notavi ad Demosthenis orat. De corona, cap. 88, pag. 547. HARL.

It is a military term; [compare] James 4:6. Plutarch, Pyrrhus, vol. II of the Oxford edition, p. 466: ἀντιτάξασθαι μὲν ἐφοβήθησαν, "they were afraid to go out into battle-line." [Compare Krebs, Observationes in Novum Testamentum e Josepho, p. 222, and what I have noted on Demosthenes' speech On the Crown, ch. 88, p. 547. HARLES.

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Page

running head: ULIUS AFRICANUS.
marginal letters: A S. Trinitate,; B a nostro; C Mi soli; D πολιορκίαν ἀντιτάσσεσθαι
old-edition numerals: (none)
other: editors' matter: S. Trinitate, De circumcisione; begins mid-sentence; ends mid-word (Afri-)
misprints kept as printed: cimium (for nimium; "sed in cura verborum cimium")

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tribuitur a Rigaltio et in cod. Leid. Anonymum poliorceticum vocat Casaubon. ad I, 8, Aeneae.]

it is attributed by Rigault and in the Leiden codex. Casaubon on I, 8, of Aeneas calls him the anonymous poliorcetic writer.]

Nunc supplementi loco adscribam ex Africani Cestis, de Bardesane quodam, Partho, qui tam probe calluit pictoriam et simul artem jaculandi, ut ictibus telorum potuerit imaginem ejus, quem vellet, describere, quod Africanus festive vocat ζωγραφῆσαι βέλεσιν sive τοξεύειν γραφάς, vel denique γράφειν τοξεύμασι. Verba ejus haec sunt pag. 304 : Ἦν δὲ ἄρα σοφὸς τοξότης Βαρδησάνης εἴπερ τις ἕτερος, οἶδα δὲ ἄνθρωπον τοξεύσαντα οἷα ζωγράφον, ὁ δὲ τρόπος τοιόσδε. Ἄνδρα κατάντικρυ ποτὲ ἔστησε νεανίαν καλὸν καὶ εὔρωστον, ὃν καὶ γραφεὺς ἂν ἐξέκαμε μιμούμενος, προὐβάλετο δὲ τὴν ἀσπίδα ὁ νεανίσκος, τοῦτο γὰρ προσέταξεν ὁ Βαρδησάνης, ἐνδεικνύμενος τὴν τέχνην ἡμῖν θεαταῖς. Ὁ δὲ οἷα ζωγράφος ἀγαθὸς τὸν κατέχοντα μετέθηκεν ἐπὶ τὴν ἀσπίδα· πρώτην μὲν δὴ τὴν κεφαλὴν ἔγραφεν ὀρθοῖς βέλεσι κύκλον κεφαλῆς μιμούμενος. εἶτα τῶν ὀφθαλμῶν τὰς βολὰς, χειλέων ἁρμονίας, ῥυθμὸν γενείων, καὶ ὁ λοιπὸς ἄνθρωπος ἠκολούθει τῇ τάξει τοῦ σώματος. Ὁ δὲ ἐσεμνύνετο τοξικῇ γραφικὴν συλλαβών, καὶ γράφων τοξεύμασι καὶ τοξεύων γραφάς. Ἐθαυμάζομεν δὲ ὁρῶντες, ὡς πολεμικὸν ἐπιτήδευμα τὸ τόξευμα ἦν, ἀλλ'

Now by way of supplement I shall add from the Cesti of Africanus a passage concerning a certain Bardesanes, a Parthian, who was so thoroughly skilled in the art of painting and at the same time in that of shooting arrows that by the strokes of missiles he was able to trace the likeness of whomsoever he wished, which Africanus wittily calls to paint with missiles, or to shoot pictures with the bow, or finally to draw with arrows. His words are these on page 304: Now Bardesanes was a skilled archer if ever another was, and I know the man to have shot with the bow like a painter, and the manner of it was as follows. He once set opposite him a man, a handsome and robust youth, whom even a painter would have grown weary in imitating; and the young man held his shield before him, for Bardesanes ordered this, displaying his art to us spectators. And he, like a good painter, transferred the holder onto the shield: first indeed he drew the head with straight missiles, imitating the circle of the head; then the glances of the eyes, the joinings of the lips, the shape of the chin, and the rest of the man followed according to the order of the body. And he prided himself on having combined painting with archery, both drawing with arrows and shooting pictures. And we marvelled as we looked on, that the shot was a warlike pursuit, yet

ἦν τι καὶ τερπνὸν, καὶ κίνδυνος ἡδονῇ. Ὁ δὲ καταθέμενος τὴν ἀσπίδα, εἶδεν αὑτὸν ἐπὶ τοῦ οἰκείου ὅπλου γεγραμμένον, καὶ ἔχαιρεν γενόμενος στρατιωτικὸν ζωγράφημα. « Erat ergo peritissimus sagittarius Bardesanes, si quis fuit alter, virum dico sagittis picturas delineantem, sicut pictores penicillo fingere solent. Porro jaculandi sic erat modus : Die quadam Bardesanes stabat contra juvenem adeo pulchrum ac robustum, ut pictor effingere frustra conatus esset. Adolescens clypeum opponebat; collineat sagittarius, artem suam nobis spectantibus monstraturus. Ut egregius pictor, clypeum tenentem in umbone depinxit; primo caput delineavit, rectis sagittis, orbem capitis imitando, deinde oculorum acies, labiorum harmoniam, gratiam vultus, ac demum totum juvenem, juxta membrorum ordinem expressit. Superbus ergo adstabat eo quod picturam arti sagittarii jungebat, pingens scilicet sagittarum jactu, picturasque sagittans. Mirabamur vero spectatores, quod cum bellicum sit exercitium ars sagittandi, aliquid tamen suave esset, periculumque ipsum voluptati esset obnoxium. Juvenis autem clypeum cum deposuisset, contemplabatur semetipsum in propriis armis depictum, gaudebatque eo quod effectus esset militaris pictura. »

was also something delightful, and danger attended with pleasure. And when he laid down the shield, he saw himself drawn upon his own weapon, and rejoiced at having become a military picture. "Bardesanes was therefore a most skilful archer, if ever there was another—I mean a man delineating pictures with arrows, just as painters are wont to fashion them with the brush. Moreover, the manner of his shooting was thus: On a certain day Bardesanes stood opposite a youth so handsome and robust that a painter would have endeavoured in vain to portray him. The young man held his shield before him; the archer takes aim, about to show his art to us spectators. Like an excellent painter, he depicted the holder of the shield upon the boss; first he delineated the head with straight arrows, imitating the circle of the head, then the glances of the eyes, the harmony of the lips, the grace of the countenance, and at length expressed the whole youth according to the order of his limbs. Proudly therefore he stood by, because he joined painting to the art of the archer, painting, that is to say, by the cast of arrows, and shooting pictures. And we spectators marvelled that, whereas the art of shooting arrows is a warlike exercise, it was nevertheless something pleasant, and danger itself was subservient to pleasure. And when the youth had laid down his shield, he gazed upon himself depicted on his own arms, and rejoiced because he had been made a military picture."

Editors' notes and page, col. 45

Footnotes

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Alius et antiquior fuit Bardesanes, Babylonius, quem sub Alexandro Severo vixisse (adeoque Africani fuisse aequalem), male affirmat Vossius lib. IV, pag. 483, De hist. Graec. Nam licet Porphyrius IV Περὶ ἀποχῆς illum scripsisse ait aetate πατέρων, illud tamen latius accipiendum est, et Antonini tempora respicit, ut testatur Porphyrius ipse fragmento de Styge, ubi refert narrationem illam de aqua probationis Tantalia Brachmanum, tradidisse τοὺς ἐπὶ τῆς βασιλείας τοῦ Ἀντωνίνου τοῦ ἐξ Ἐμεσῶν εἰς τὴν Συρίαν ἀφικνουμένου, Βαρδησάνῃ τῷ ἐκ Μεσοποταμίας εἰς λόγους ἀφικνουμένους. Ex hoc loco colligitur quoque, eumdem esse Bardesanem, qui de Indorum philosophis scripsit, teste Porphyrio et Hieron. II contra Jovinian., et qui dialogum De fato ad Antoninum imper. edidit, de quo infra lib. V. Neque difficilia solutū sunt argumenta Friderici Strunzii in Historia Bardesanis et Bardesanistarum, quibus contendit duos diversos fuisse. Sub Elagabalo Antonino vixisse contendunt Grabe I Spicilegii, pag. 317, et Dodwellus IV, 55, Diss. ad Irenaeum ex Porphyrii loco de Styge. FABRIC.—Fabricio accedit Jac. de Rhoer ad Porphyrium De abstinentia ab esu animalium lib. IV, § 17, pag. 356. Porphyrii illud fragmentum publicarunt primus Andr. Schottus ex cod. Augustini, in Obss. human., pag. 229, et post eum Luc. Holsten., emendatius, inter opuscula Porphyrii Rom. 1630, pag. 148-153, ex cod. Vaticano. Post Holstenium Latine eum vertit Tollius in Fortuitis, cap. 28. Emendatiorem tamen dedit locum cl. Heeren in Joann Stobaei Eclog. physicar. et ethic. libris II, part. prima (Gottingae, 1792, 8), pag. 140 sqq. et in notis accurate lateque disserit de Bardisane et Babylonio et Syro, cujus nomen in haeretices historia haud obscurum est. Oppugnat autem Fabricium, et docet a Bardisane Syro plane diversum esse Bardisanem Babylonium, quem sequitur Porphyrius in fragmento citato, Vossiique judicio, illum Babylonium floruisse sub Alexandro Severo, adeoque centum circiter annos a Bardisane Syro abfuisse, subscribit, et statuit, τὸν Ἀντωνῖνον, τὸν ἐξ Ἐμεσῶν, non esse Marcum illum philosophum; sed potius Heliogabalum, Alexandri Severi antecessorem, qui, ex urbe Emesa ortus, cum imperator factus esset, Antonini nomen recepit. Concludit igitur, constitui inde aetatem scriptoris, Bardisanis Babylonii, eamque utique ad Heliogabali et Alexandri tempora cum Vossio rejiciendam esse. HARL.

There was another and older Bardesanes, a Babylonian, whom Vossius, De historicis Graecis book IV, p. 483, wrongly says lived under Alexander Severus (and so was a contemporary of Africanus). For although Porphyry, On Abstinence IV, says he wrote in the time of "the fathers", that is to be taken more broadly, and refers to the times of Antoninus, as Porphyry himself attests in the fragment on the Styx, where he relates that the story of the Brahmans' Tantalian water of ordeal was handed on to Bardesanes of Mesopotamia by "those who, in the reign of Antoninus who came from Emesa into Syria, came to converse with him." From this passage it is also gathered that this is the same Bardesanes who wrote on the philosophers of India, on the testimony of Porphyry and of Jerome, Against Jovinian II, and who dedicated a dialogue On Fate to the emperor Antoninus, of which below in book V. Nor are the arguments of Friedrich Strunz in his Historia Bardesanis et Bardesanistarum, by which he contends that there were two different men, hard to answer. Grabe, Spicilegium I, p. 317, and Dodwell, Dissertations on Irenaeus IV, 55, maintain from Porphyry's passage on the Styx that he lived under Elagabalus Antoninus. FABRICIUS. — Jacob de Rhoer, on Porphyry On Abstinence from Animal Food book IV, § 17, p. 356, agrees with Fabricius. That fragment of Porphyry was first published by Andreas Schott from a manuscript of Augustinus, in his Observationes humanae, p. 229, and after him, more correctly, by Lucas Holste among Porphyry's opuscula (Rome 1630), pp. 148–153, from a Vatican manuscript. After Holste, Tollius translated it into Latin in his Fortuita, ch. 28. But the distinguished Heeren gave a more correct text of the passage in his two books of John Stobaeus's Eclogae physicae et ethicae, part one (Göttingen 1792, octavo), p. 140 ff., and in his notes discusses carefully and at length Bardesanes both the Babylonian and the Syrian, whose name is far from obscure in the history of heresy. He opposes Fabricius, and shows that Bardesanes the Babylonian, whom Porphyry follows in the fragment cited, was quite distinct from Bardesanes the Syrian; he endorses Vossius's judgement that the Babylonian flourished under Alexander Severus and so was about a hundred years removed from the Syrian; and he holds that "Antoninus of Emesa" is not Marcus the philosopher but rather Heliogabalus, Alexander Severus's predecessor, who, born in the city of Emesa, took the name Antoninus on becoming emperor. He concludes, therefore, that this fixes the date of the writer, Bardesanes the Babylonian, and that it must certainly be put back, with Vossius, to the times of Heliogabalus and Alexander. HARLES.

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De Gratiani imper. spiculis semper ferientibus destinata dictum : τὰ Γρατιάνου βέλη φρένας ἔχειν, Cangius ad Zonaram, pag. 42.

Said of the darts of the emperor Gratian, which always struck their mark: "the darts of Gratian have minds." Du Cange on Zonaras, p. 42.

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Euseb. in Chron. ad ann. 2237.

Eusebius, Chronicle, at the year 2237.

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Footnotes

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De Gratiani imper. spiculis semper ferientibus destinata dictum : τὰ Γρατιάνου βέλη φρένας ἔχειν, Cangius ad Zonaram, pag. 42.

Of the emperor Gratian's arrows, always striking what they were aimed at, it was said that "Gratian's shafts have minds": Du Cange on Zonaras, p. 42.

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