PG 10 · cols. 33–36

Caius presbyter Romanus (ut videtur), Fragmentum acephalum de Canone sacrarum Scripturarum

Editors' preface

I. ....... quibus tamen interfuit, et ita posuit. Tertio Evangelii librum secundo Lucam. Lucas iste medicus post ascensum Christi, cum eo Paulus quasi ut juris studiosum secundum adsumsisset, numeni suo ex opinione concriset. Dominum tamen nec ipse vidit in carne; et idem prout assequi potuit, ita et a nativitate Johannis incipet dicere. Quarti Evangeliorum Johannis ex discipulis. Cohortantibus condiscipulis et episcopis suis dixit: Conjejunate mihi hodie triduo, et quid cuique fuerit revelatum, alterutrum nobis enarremus. Eadem nocte

I. ....... at which nevertheless he was present, and thus he set them down. The third book of the Gospel according to Luke. This Luke, a physician, after the ascension of Christ, when Paul had taken him with him as a second, as one studious of right, wrote in his own name from report. Yet neither did he himself see the Lord in the flesh; and the same, according as he was able to attain, so also began to speak from the nativity of John. Of the fourth of the Gospels, of John, one of the disciples. When his fellow disciples and bishops exhorted him, he said: Fast together with me today for three days, and whatsoever shall be revealed to each, let us relate it one to another. On the same night

Editors' notes and page, col. 33

Footnotes

(21) ‹anchor: τὰ πρότερον ὑπ' αὐτῶν κατασκευασθέντα (preceding piece, the Little Labyrinth fragment, top of this column, above the unit's start)› · call in col 33 (outside this unit)

Ὑπ' αὐτῶν κατασκευασθέντα. Christophorsonus legit ὑπ' αὐτοῦ· quomodo etiam Savilius ad oram sui codicis emendavit. Nostri tamen codices nihil mutant; et vulgata lectio confirmatur tum ex sequentibus, tum ex Theodoreto. Nam Theodoretus in libro II Haereticarum fabularum, cap. 5, hujus loci sensum ita expressit: Καὶ οὐδὲ τοῦτο συμφώνως αὐτοὺς δεδραχέναι λέγει. Ἀλλὰ ἄλλως μὲν τὸν Θεόδοτον, ἑτέρως δὲ τὸν Ἀσκληπιάδην, καὶ Ἑρμόφιλον ἄλλως, καὶ τὸν Ἀπολλωνίδην ἑτέρως· καὶ τούτων δὲ ἕκαστον ἐπιδιορθώσεις τῶν οἰκείων ποιήσασθαι. Ex quibus apparet, Theodoretum hic legisse in plurali numero, τὰ πρότερον ὑπ' αὐτῶν κατασκευασθέντα. Ipsa tamen orationis consequentia poscere videtur, ut ὑπ' αὐτοῦ potius scribatur. De solo enim Apollonide id affirmat Caius, seu quis alius auctor fuit Parvi labyrinthi: illum scilicet duas editiones composuisse sacrorum librorum, quarum posterior multum a priore differret.

"Prepared by them." Christophorson reads "by him", and Savile too corrected it so in the margin of his copy. Our manuscripts, however, change nothing, and the common reading is confirmed both by what follows and by Theodoret. For Theodoret, in Book II of the Compendium of Heretical Fables, ch. 5, expressed the sense of this passage thus: "And he says that they did not even do this in agreement with one another, but Theodotus one way, Asclepiades another, Hermophilus another way again, and Apollonides another; and that each of them made corrections of his own [copies]." From which it is clear that Theodoret read here in the plural, "the things previously prepared by them." Yet the very sequence of the sentence seems to demand that "by him" be written instead. For Caius, or whoever else was the author of the Little Labyrinth, affirms this of Apollonides alone: namely, that he produced two editions of the sacred books, of which the later differed greatly from the earlier.

(printed under page 23)

(22) ‹anchor: καὶ παρ' ὧν κατηχήθησαν (preceding piece, top of this column, above the unit's start)› · call in col 33 (outside this unit)

Καὶ παρ' ὧν κατηχήθησαν. Tota haec pericope usque ad verba illa μὴ ἔχωσι, deest in codice Regio, nec admodum necessaria mihi videtur: habetur tamen in vetustissimo codice Maz., Med. ac Fuk., et in interpretatione Rufini.

"And from whom they were instructed." This whole passage, down to the words "they do not have", is missing in the Royal manuscript, and does not seem to me very necessary; it is found, however, in the very old Mazarin manuscript, in the Medicean and the Fouquet manuscripts, and in Rufinus's translation.

(printed under page 23)

(23) ‹anchor: ἀνόμου καὶ ἀθέου διδασκαλίας (preceding piece, top of this column, above the unit's start)› · call in col 33 (outside this unit)

Ἀνόμου καὶ ἀθέου διδασκαλίας. Subaudiendum videtur ἕνεκα, vel διὰ τῆς ἀνόμου καὶ ἀθέου διδασκαλίας. Ita fere Langus et Musculus hunc locum interpretati sunt, melius profecto quam Christophorsonus. Male etiam Rufinus vertit: et obtentu impiae hujus assertionis, quasi Graeca sic construenda sint, ἀνόμου καὶ ἀθέου διδασκαλίας προφάσει. Atqui προφάσει χάριτος dixit Eusebius. Quippe haeretici illi, obtentu gratiae quae per Evangelium donata est, legem ac prophetas repudiabant. Unde eorum doctrina merito ἄνομος et ἄθεος dicitur: ἄνομος, eo quod legem rejicerent; ἄθεος, eo quod prophetas unius ac veri Dei nuntios repudiarent.

"Of lawless and godless teaching." It seems that "for the sake of" should be understood, or "through the lawless and godless teaching." Lange and Musculus interpreted the passage more or less so, certainly better than Christophorson. Rufinus also translated it badly: "and under pretext of this impious assertion", as if the Greek were to be construed "under pretext of lawless and godless teaching." But Eusebius said "under pretext of grace". For those heretics, under pretext of the grace given through the Gospel, rejected the Law and the Prophets. Hence their teaching is rightly called lawless and godless: lawless, because they rejected the Law; godless, because they rejected the prophets, the messengers of the one true God.

(printed under page 23)

Editors' prose

CAII EJUSDEM UT VIDETUR Fragmentum acephalum de Canone sacrarum Scripturarum.

Of the Same Caius, as It Seems: A Headless Fragment on the Canon of the Sacred Scriptures.

(Apud L. A. MURATORIUM V. C. Antiqq. Ital. med. aev. tom. III. col. 854.)

[Editors' matter] (In L. A. Muratori, a most distinguished man, Antiquitates Italicae medii aevi, vol. III, col. 854.)

CAII EJUSDEM UT VIDETUR Fragmentum acephalum de Canone sacrarum Scripturarum.

OF THE SAME CAIUS

(Apud L. A. Muratorium V. C. Antiqq. Ital. med. aev. tom. III. col. 854.)

(In L. A. Muratori, a most distinguished man, Antiquitates Italicae medii aevi, vol. III, col. 854.)

Page

running head: 33 FRAGMENTA.
marginal letters: A τὰ πρότερον ὑπ'; B εἰς ἔσχατον ἀπωλείας; C I. ....... quibus tamen; D in libro II Haereticarum (in footnote)
old-edition numerals: (none)
other: top half is Greek (with 3 full-width overflow lines of facing Latin below it: acceperint : nec ostendere... left out); middle full-width headings (CAII EJUSD... / UT VIDETUR / Fragmentum acephalum de Canone sacraru... / (Apud L. A. MURATORIUM V. C. Antiqq. Ital. med....) cut off at right edge, not set; bottom half is Latin only, no Greek printed (Muratorian Fragment, with unemended manuscript spellings secundo, adsumsisset, numeni, concriset, incipet, Johannis retained as printed)
other: a full-width band stands across cols 33/34 in mid-page: the 0 paragraph(s) above it in col 34 are set here, after the 1 above it in col 33 (reading order, moved on receipt); the band itself (its title lines) is not set by the volunteer page: set it here, at the move, with full_width
other: the column opens with the end of the previous work (another unit); not set here: the unit begins at I. ....... quibus tamen interfuit
other: footnote (24), printed under this page and called in the title band, is listed under col 34 (n34)

PG 10:34

revelatum Andreae ex apostolis, ut recognoscentibus cunctis, Johannis suo nomine cuncta describeret. Et ideo licet varia singulis Evangeliorum libris principia doceantur, nihil tamen differt credentium fidei, cum uno ac principali spiritu declarata sint in omnibus omnia de nativitate, de passione, de resurrectione, de conversatione cum discipulis suis, et de gemino ejus adventu. Primo in humilitate despectus, quod ro..... Secundum potestate regali praeclarum, quod futurum est. Quid ergo mirum, si Johannes tam constanter singula etiam in Epistolis

it was revealed to Andrew, one of the apostles, that while all reviewed it, John in his own name should write down all things. And therefore, although various beginnings are taught in the several books of the Gospels, nevertheless it makes no difference to the faith of believers, since by one and the principal Spirit all things are declared in all concerning the nativity, concerning the passion, concerning the resurrection, concerning the converse with His disciples, and concerning His twofold coming. The first in humility despised, which was..... The second glorious in royal power, which is to come. What wonder therefore, if John so constantly, even in the Epistles

Editors' notes and page, col. 34

Footnotes

(24) ‹anchor: Canone sacrarum Scripturarum (title)› · call in col 34

Fragmentum istud proferimus e vetustissimo codice Ambrosiano decerptum, atque illud eruditorum omnium examini subjicimus, nullum demendo ex erroribus quibus librariorum imperitia scripturam saturavit atque foedavit; quanquam nihil ii obstent, quominus pretium rei intelligamus. MURATOR. l. c.

We publish this fragment as taken from a very old Ambrosian manuscript, and submit it to the scrutiny of all the learned, removing none of the errors with which the copyists' ignorance has filled and fouled the text; though they do not prevent us from understanding the worth of the thing. MURATORI, in the place cited.

(printed under page 23)

Page

running head: AGMENTA. 34
marginal letters: A dicunt emendata, hoc; B Christiana fide instituti; C revelatum Andreae ex; D locum interpretati sunt (in footnote)
old-edition numerals: (none)
other: top half is facing Latin version of cols 32-33 (dicunt emendata, hoc est corrupta fuerant... in altissimum exitii gurgitem delapsi sunt.), not set; middle full-width headings (...EJUSDEM / UT VIDETUR / ...anone sacrarum Scripturarum (24). / ...Antiqq. Ital. med. aev. tom. III. col. 854.)) cut off at left edge, set under col 33 (n33); bottom half is Latin only, no Greek printed (Muratorian Fragment continued, with manuscript spellings Johannis, ro..... retained as printed)
misprints kept as printed: "quod ro....." (the page prints ro, not fo; set back as printed by QA Q2)
other: the 0 paragraph(s) of this column above the full-width band are set under col 33 (reading order, moved on receipt)

PG 10:35

suis proferat dicens in semetipso: Quae vidimus oculis nostris, et auribus audivimus, et manus nostrae palpaverunt, haec scripsimus. Sic enim non solum visorem, sed auditorem, sed et scriptorem omnium mirabilium Domini per ordinem profitetur.

that are his own, brings forward particular things, saying in regard to himself: What we have seen with our eyes, and have heard with our ears, and our hands have handled, these things have we written (1 John 1:1). For thus he professes himself not only an eyewitness, but also a hearer, and also a writer of all the wonderful things of the Lord in order.

II. Acta autem omnium apostolorum sub uno libro scripta sunt Lucas optime Theophile comprehendit, quia sub praesentia ejus singula gerebantur, sicut et semote passionem Petri evidenter declarat, sed profectionem Pauli ab Urbe ad Spaniam proficiscentis.

II. Moreover, the Acts of all the apostles were written under one book. Luke compiles for the most excellent Theophilus, because the several things were done in his presence, just as he evidently declares by omitting the passion of Peter, and also the setting forth of Paul setting out from the City for Spain.

III. Epistola autem Pauli, quae, a quo loco, vel qua ex causa directe sint, voluntatibus intelligere, ipse declarant. Primum omnium Corinthiis schisma haeresis interdicens, deinde Callactis circumcisionem. Romanis autem ordine Scripturarum, sed et principium earum esse Christum intimans, prolixius scripsit, de quibus singulis necesse est a nobis disputari; cum ipse beatus apostolus Paulus sequens praedecessoris sui Johannis ordinem, nonnisi nominatim septem Ecclesiis scribat ordine tali: Ad Corinthios prima, ad Ephesios secunda, ad Philippenses tertia, ad Colossenses quarta, ad Galatas quinta, ad Thessalonicenses sexta, ad Romanos septima. Verum Corinthiis et Tessalonicensibus licet pro correbtione iteretur, una tamen per omnem

III. Moreover, the Epistles of Paul, which they are, from what place, or for what cause they were directed, themselves make clear to those who wish to understand. First of all forbidding schism of heresy to the Corinthians, next circumcision to the Galatians. But to the Romans he wrote at greater length, intimating the order of the Scriptures, and also that Christ is their principle, concerning which several things it is necessary for us to discuss; since the blessed apostle Paul himself, following the order of his predecessor John, writes by name to seven Churches only in such an order: to the Corinthians the first, to the Ephesians the second, to the Philippians the third, to the Colossians the fourth, to the Galatians the fifth, to the Thessalonians the sixth, to the Romans the seventh. Yet although to the Corinthians and to the Thessalonians it is repeated for reproof, nevertheless one Church throughout the whole

orbem terrae Ecclesia diffusa esse denoscitur. Et Johannes enim in Apocalypsi licet septem ecclesiis scribat, tamen omnibus dicit. Verum ad Philemonem una, et ad Titum una, et ad Timotheum duas pro affectu et dilectione; in honore tamen Ecclesiae catholicae, in ordinatione ecclesiasticae disciplinae sanctificatae sunt. Fertur etiam ad Laudecenses, alia ad Alexandrinos Pauli nomine fictae ad haeresem Marcionis; et alia plura quae in catholicam Ecclesiam recipi non potest. Fel enim cum melle misceri non congruit.

world of the earth is recognized to be spread abroad. For John also in the Apocalypse, although he writes to seven churches, nevertheless speaks to all. Moreover, one to Philemon, and one to Titus, and two to Timothy out of affection and love, yet in honour of the catholic Church have been sanctified in the ordering of ecclesiastical discipline. There is circulated also one to the Laodiceans, another to the Alexandrians, forged in the name of Paul for the heresy of Marcion, and several other things which cannot be received into the catholic Church. For it is not fitting that gall be mingled with honey.

IV. Epistola sane Judae, et snperscripti Johannis duas in Catholica habentur. Et Sapientia ab amicis Salomonis in honorem ipsius scripta. Apocalypsis etiam Johannis et Petri, tantum recipimus, quam quidam ex nostris legi in Ecclesia nolunt. Pastorem vero NUPERRIME TEMPORIBUS NOSTRIS in urbe Roma Herma conscripsit, sedente cathedra urbis Romae Ecclesiae Pio episcopo fratre ejus. Et ideo legi eum quidem oportet; se publicare vero in Ecclesia populo, neque inter prophetas completum numero, neque inter apostolos in finem temporum potest. Arsinoi autem seu Valentini, vel Miltiadis nihil in totum recipimus; qui etiam novum Psalmorum librum Marcioni conscripserunt, una cum Basilide Assianum Catafrygum constitutorem.

IV. Truly the Epistle of Jude, and two of the above-mentioned John are held in the Catholic Church. And Wisdom, written by the friends of Solomon in his honour. The Apocalypses also of John and of Peter only do we receive, which some of ours do not wish to be read in the Church. Moreover, the Shepherd Herma wrote very recently in our times in the city of Rome, while Bishop Pius his brother was sitting in the chair of the Church of the city of Rome. And therefore it ought indeed to be read; but to be published in the Church to the people it cannot, neither among the prophets, since their number is complete, nor among the apostles in the end of times. Moreover, of Arsinoes or Valentinus, or Miltiades we receive nothing at all; who also wrote a new book of Psalms for Marcion, together with Basilides, the Asian founder of the Cataphrygians.

Editors' notes and page, col. 35

Footnotes

(25) ‹anchor: Assianum Catafrygum constitutorem (end of IV, in the col 36 text set here)› · call in col 36

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

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

(printed under page 24, full width above the mid-page band)

(1) ‹anchor: Sextus› · call in col 35

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

Suidas alone calls him Sextus. FABRICIUS. In Eudocia it is written "Sektor", perhaps by the printers' fault. HARLES.

(printed under page 24)

(2) ‹anchor: Severo claruit› · call in col 35

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 Saxe, Onomasticon literarium I, p. 352 ff.; or A.D. 228: see Hamberger, Zuverlässige Nachrichten, vol. II, p. 525 ff. Both cite several who have treated of Africanus. HARLES.

(printed under page 24)

Footnotes

(25) ‹anchor: Catafrygum constitutorem› · call in col 36

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 scrap of antiquity? MURATORI.

[The rule below closes the Muratorian fragment; the following notes belong to the next piece on the page, Fabricius's notice of Julius Africanus.] (printed under page 24)

(3) ‹anchor: describendi solertia› · call in col 36

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 "painting with arrows" is called "sketching 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. 562, says of Soranus the Batavian: "And the shaft shot from the bow, while it hung in the air and was coming back, I pierced and broke with another arrow." Or what Suetonius says of Domitian, ch. 19: "At the outspread palm of the right hand of a boy standing far off and holding it up as a target, he aimed his arrows with such skill that all passed harmlessly through the spaces between the fingers."

(printed under page 24)